Justice Is Beauty That Laws Try To Sketch.

Justice is the beauty of people to be human, to remain humane.

What else can a human be ? He can be subhuman, beastly; perhaps, out of anger or outrage at first and then because of a certain inability to control oneself, check the momentum and rise back to regain the ground of trust, love and compassion.

Justice does not just lie in the beauty of loving and trusting people; it is the beauty itself, of man. It is rooted in that beauty and takes all its justification from it, both in all that needs to be done to create a just environment, so that men are not pushed into becoming beasts, and all that must be avoided, its excesses and its dicatates to serve itself regardless of the beauty it is meant to protect and serve. The lines it must scrupulously contain itself within set up justice for what it is, as an essential means at serving the beauty our humanity could rise or evolve into.

Beauty is the truth of man and justice the goal of our polity. It is not a thesis and has less to do with philosophy than with peace in our hearts. Justice is more of a spiritual pursuit than a legal argument. It is the truth that laws try to sketch; the latter rarely come close to delivering the beauty in our maker’s intent.

Beauty is the maker’s program for man.

Justice is dharma, the adjunct within that encompassing truth of man.

The Wheel Of Dharma

Why Does Minimalism Win/Suffice? (in the arts, advertsing, fashion, life….)

Love you, Kamala… muaah !
Minimalisn is not laziness. It is an umbrella value that welcomes simplicity, cuts out the clutter, and allows love for people and things to grow on our acceptance of little facts and small themes respective to each.

Kamala Thompson

Minimalism can refer to a few things. In the arts, minimalism was a trend that started in the 1950s. Paintings, sculptures, other visual arts and music would utilize the repetition of very short phrases, rhythms, and patterns. Today, minimalism has become a lifestyle philosophy centered around removal of everything that distracts us and only having things in our life that are necessary or have true value. Within this philosophy there are interconnected themes of living in the moment, emotional health, passion and mission, taking action, contribution, and change and experimentation. It makes sense that with the rise of all our technological advancements that there would be a rise in this philosophy. Scientific research has even proven that technological over-stimulation has actually desensitized people and caused them to become bored with their own lives. The result of having too many options and having too many decision to make can actually diminish…

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Universe, World And The Self

This essay arose of a conversation that remained incomplete, largely because of the apparent unfamiliarity my interlocutor had with the subject, which factor lent an air of abstraction to the matter despite it being so obvious and close a phenomenon to ourself. The difficulty at the core of its seeming obtruseness was two-fold : one, the meaning we carry of the terms are so very formal that they remain distant from ourself, compared to the carnal and electronic objects that readily engage the youth of our day; and two, any attempt to segregate the entities, and their phenomenal effervescence in our mind, fails to start because we ourself are too caught up in the mix to lay out the categories at play separately, sequentially and seamlessly between the universe yonder, our world at hand, and the heady couldron of vitality playing things up as feelings, emotions and thoughts in our mind.

Universe, World And The Self

The Terms

The universe is the endless expanse, the mother set, containing all the astronomical and heavenly bodies, visible and invisible, known and mysterious. It includes our world and our self within it.

The world about us reduces to “our” world for all practical purposes, with objects that actually occupy our memory and mind more or less, in some way or other. The entities come in all shape and form, state of animation and consciousness, nature and character, and value to ourself in the long and short term.

The self — our self — is the being we are, the person who decides the right and wrong for ourself, who is curious and who engages with the objects in our world, who notices the feeling and identifies with the prevailing will and emotion, happy or sad, enthused or indifferent.

The Personal Phenomena

Our individual being involves our world and our self, with all the objects and entities about us, which we live in the midst of and value, positively and negatively, often in the same single thing, person or being. There is a wider world out there, distinct from our world, that we are either not intimately aware of or to which we are indifferent because it does not touch us, that does not engage us in the least for now. But our living being is restricted to all that affects us, physically or by their presence in our memory, in the way it makes our vitality rise and ebb, outward to action or inward to feeling quickened or depressed, draws our emotion to flare with a will of its own, triggers our thought stream hither and thither, making our desire next sprout or dry, and leads our self through an experience memorable or forgettable.

Our experience of life, and indeed our life itself, is an endless train of such streaming consciousness constituted of this mix : feelings and emotions, will and thought, desire and knowledge, memory and more, with the self — the sense we have of ourself — often helpless like a ball ricocheting  from the walls upon a momentum imparted in unknown past or an oarless boat in the middle of  flowing waters. What we gather along the journey in life, through our growing up years, is knowledge and memory of the character or nature of things, person or individual beings, usually in binary terms : happy, or not. Each encounter or recall of this summary sense, as it happens, brings in its trail the emotion and will that our psychological or attitudinal behaviour, caution or enthusiasm and more extreme expressions at the juncture. And thus life continues to happen : happy or sad, or in the pall of any other shade in between.

The Exploring And Analysing Self

There are several reasons why we wake up to need of reviewing the momentum of the personal phenomena upon which we are carried, and to the burning will to intervene. Often it is the consequences, material and mental, that leave us dissatisfied, inadequate, delinquent or destitute. Or, usually in comparison with our peers or with inspiration from other people’s lives past or present, there is a sense of not doing justice to what we have and what more we could do with greater control over our phenomenal being, with empowering our psychological self at making the most of our situation, spotting opportunities and playing up to our strengths. Too, it is extremely deflating to our self-esteem to realise that we are living the animal way, to our lowest nature, or are being merely passive or reactive to our happennings. And lastly, we might discover that the unexamined knowledge we have gathered is mostly untrue, that we need to revisit each as they come and bring our conclusion up to date. Whatever the cause, we then want to put an end to our self-cipher outside-in existence and steel ourself to imposing our will inside-out, to being what and how we want ourself to be and experiencing a life by our own choices than by what fate or our world has thus far deemed it to be.

A true awakening is more a phase than a moment : outwardly langorous and dilated but hyperactive inwardly. In that state of concentrated awareness, we refuse to be moved even as we go through the motions and insist on observing and knowing the details of our personal phenomena as it occurs : the feeling caused by an object on our world, the emotion representative of our reaction to it, our will that automatically presents itself … that jucture when we can choose to react or contemplate the pros and cons of alternate courses, the thoughts at reviewing the object, the feeling and the emotion, the will we were ready to commit ourself to, and the state of our own being, the quality of our self … We hold ourself at it, intending to exhaust the fulness of one series : object, feeling, emotion to the object and to the feeling it causes, the will and the choices, the doubts, the light on ourself, and the values we hold to ourself in the shadows of our each thought and glance at the categories and their possibilities thus laid out.

Our Self And Our ValuesSelf and Values

To fast forward, we may now observe the continuous series of categories laid out before us, connecting seamlessly the universe and the self :

[ Universe ] — [ World ] — [ Our World ] — [ Objects, Entities, Plants, Trees, Animals, People, Food, Sex, Beautiful Form, Panorama, Family, Friends…] — [ Senses : Sight, Smell, Taste, Touch, Hear ; Mind ] — [ Feeling ] — [ Emotion : Will ] — [ Thought : Doubt, Examination, Analysis, Possibility ] — [ Knowledge ] — [ Self : State, Quality, Values ]

Of  the above, we notice, animals are arrested by their emotions and accompanying will; and so are we. The only interactive behaviour that sets them to peace, and is hence both necessary and sufficient, is love. And so it with us, as far as others are involved and our interactive behaviour goes.

However, as human beings with the power to be pro-active, to change ourselves and our world about us, we need to choose our values and therefore need to know what works, which yields what and how. The knowledge and values are already indicated by our history, our myths, our texts ancient and modern, our epics, our traditions and our ways of life. It is upto each one of us to inform ourself, know and choose for ourself, and to embark upon that journey of examining and clarifying from experience that which is absolute and invariable and those that are relative and dependent upon situation and circumstance.

Some truths are universal though :

—   Feelings are nature’s means to reveal itself to us. Men do not cause feelings, our world does. We do not stop feeling except when we are literally or sort of dead.

—  Emotions are our own and arise almost always from the dark and unexamined part of our within. They are mostly wasteful except when prompted of love.

—   Our mind is a means and an instrument to feel, examine and know our world, our emotions and will, our memory and impressions from past, as also to sense the state and quality of our self and the values we associate with.

—   The values we choose and commit ourselves to provides a firm unshakeable ground to ourself; nothing else does. The self committed to values empowers the will to choose the right course of action; nothing else does.

—   There is no truth apart from our self. It is lost in the mind, in thoughts and habitual emotions, in addictive feelings, when we begin our search for our self. The process of extricating our self and living in the light of its truth is the eternal way.

Let’s walk it.

Footprints

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.

Who are we ?

What is our destiny ?

by Brad Steiger

I find myself now in the seventh decade of life still asking two questions that in one way or another the great majority of my 165 published books have sought to answer: 1.) Who are we as a species? 2.) What is our destiny?

The basic reason that I wrote Worlds Before Our Own (G.P. Putnam‘s Sons, 1978; Anomalist Books, 2007) is that I have always found it incredible that such sophisticated people as we judge ourselves to be, do not really know who we are.

Archaeologists, anthropologists, and various academicians who play the “origins of Man” game, reluctantly and only occasionally acknowledge instances where unique skeletal and cultural evidence from the prehistoric record suddenly appear long before they should — and in places where they should not. These irritating artifacts destroy the orderly evolutionary line that academia has for so long presented to the public. Consequently, such data have been largely left buried in site reports, forgotten storage rooms, and dusty archives where one suspects that there is a great deal of suppressed, ignored, and misplaced pre-historical cultural evidence that would alter the established interpretations of human origins and provide us with a much clearer definition of what it means to be human.

There is now a basic academic consensus that the “homo” lineage goes back at least three million years, and that an ancestor of modern man evolved about one million years ago. Homo Sapiens, the “thinking man,” (our own species), became the dominant planetary life form on a worldwide basis, about 40,000 years ago.

It is difficult enough to explain the sudden appearance of Homo Sapiens at that time, but it is an even more complex question to ponder why Neanderthal and Cro-Magnon man correspondingly disappeared. And academic warfare rages unceasingly over whether or not Neanderthal and our ancestors were two separate species or whether they interbred.

And just as scientists are adding to a growing body of evidence that humankind developed in Africa, a Hungarian excavation surrenders a Homo Sapiens skull fragment in a context more than 600,000 years out of alignment with the accepted calendar of man’s migrations across the planet. Hominid fossils are unearthed in Dmanisi, Georgia, indicative of 1.77 million years old; and a homind tooth found in Niocene deposits near the Maritsa River in Bulgaria is dated at seven million years old.

What happens to Darwinian evolution when there are such sites as the one in Australia, which yielded Homo Sapiens (modern man), Homo erectus (our million-year-old ancestor), and Neanderthal (our Stone Age cousin) in what appears to be a contemporaneous environment? Then there is the Tabun site where Homo Sapiens fragments were found in strata below (which means older than) classic Neanderthal bones. In August 2007, scientists dating fossils found in Kenya challenged the conventional view that Homo Habilis (1.44 million years) and Homo erectus (1.55 million years) evolved one after the other. Dating of new fossil evidence revealed that the two species lived side by side in Africa for almost half a million years.

Somewhere, in what would appear to be a biological and cultural free-for-all, there must lie the answer to that most important question: Who are we?

But just as we are trying our best to fit skeletal fragments together in a manner that will be found acceptable to what we believe we know about our origins, footprints are being found in stone, which, if they are what they appear to be, will make a total shambles of our accepted evolutionary calendar. In Pershing County, Nevada, a shoe print was found in Triassic limestone, strata indicative of 400 million years, in which the fossilized evidence clearly revealed finely wrought double-stitching in the seams.

Early in 1975, Dr. Stanley Rhine of the University of New Mexico announced his discovery of human-like footprints in strata indicative of 40 million years old. A few months before, a similar find was made in Kenton, Oklahoma. At almost the same time, a discovery of a footprint in stone was revealed in north-central Wisconsin.

In Death Valley, there is ample fossil and skeletal evidence to indicate that the desolate area was once a tropical Garden of Eden where a race of giants lived and fed themselves with palatable foods taken from the local lakes and forests.

To speak of a race of prehistoric giants in what is now the desert sands of Death Valley is simultaneously to refute the doctrine which decrees that man is a relative newcomer to the North and South American continents. While on the one hand, new radiocarbon dates demonstrate that the Bering Land Bridge and Cordilleran Ice Corridor were not passable until 9000 years ago, an increasing amount of physical evidence indicates that man was surely in this hemisphere much earlier than that recent date.

For one thing, corn, an American contribution to the dinner tables of the world, is said to be, at 9000 years, our oldest domesticated seed crop. Some agriculturist had to be in the Americas more than 9000 years ago in order to domesticate the seed. Ancient squash seeds, peanuts, and cotton balls dated at 8,500 years old found in Peru’s Nanchoc Valley constitute additional evidence that New World farming was well established. Conclusive proof that such ancient farmers did exist in the Americas was offered when a Humble Oil Company drill brought up Mexican corn pollen that was more than 80,000 years old.

The anomalous Indian blood seration and dentition, and the geographic distribution of the American Indian, demands an impossible genetic time scale in which to transform Asiatic immigrants to distinctive New World inhabitants.

Even if we attempt to keep some kind of peace with the accepted theories of New World habitation, we must grant more evolution in 40,000 years in North America than that which took place in more than one million years in Europe, Africa, and Asia.

Skulls found in California, which are clearly those of American Indians, have been dated at 50,000 years old. But we are left with another mystery. A 140,000 year old American Indian type skull (via metric analysis) has been found at an Iranian excavation site.

What of the lost Amerindian civilization of Cahokia, complete with pyramids and a great wall? One site, near the present city of St. Louis, may have contained a metropolis of more than 250,000 North American Indians.

And who constructed the mysterious seven-mile walls of the Berkeley and Oakland, California, hills?

And which pre-Mayan peoples engineered an elaborate waterworks in Yucatan to irrigate crops over 2000 years ago?

The Caracol Tower at Chichen Itza is a remarkable Mesoamerican observatory that seems to have correlated its findings with similar sites in North America, including Mesa Verde, Wichita, and Chaco Canyon.

One of the most heretical theories that I suggest in Worlds Before Our Own is that the cradle of civilization might possibly have traveled from the so-called New World to the Old. Now, in December 2007, years after Ruth Shady Solis found the ancient city of Caral, Peru, scientists have accepted the carbon dating of 2,627 B.C.E., thereby establishing the civilization in South America to be much older than the Harappa Valley towns and the pyramids of Egypt. Caral must now be recognized as “the mother of all civilizations,” the missing link of archaeology, the Mother City.

Scientific knowledge has seemingly been prized by the inhabitants of every culture, known and unknown. Rock engravings, which may be as old as 60 million years, depict in step-by-step illustrations an entire heart-transplant operation and a Cesarean section. The ancient Egyptians used the equivalent of contraceptive jelly and had urine pregnancy tests. The cement used in filling Mayan dental cavities still holds after 1500 years.

No fabric is supposed to have been found until Egypt produced cloth material 5000 years ago. How, then, can we deal with the Russian site which provides spindle whorls and patterned fabric designs more than 80,000 years old?

Not only did the ancient Babylonians appear to use sulphur matches, but they had a technology sophisticated enough to employ complex electrochemical battery cells with wiring. There is also evidence of electric batteries and electrolysis in ancient Egypt, India, and Swahililand.

Remains of a metal-working factory of over 200 furnaces was found at what is now Medzamor in Russian Armenia. Although a temperature of over 1780 degrees is required to melt platinum, some pre-Incan peoples in Peru were making objects of the metal. Even today the process of extracting aluminium from bauxite is a complicated procedure, but Chou Chu, famous general of the Tsin era (265-316 A.D.), was interred with aluminium belt fasteners on his burial costume.

Carved bones, chalk, stones, together with what would appear to be greatly ornamented ”coins,” have been brought up from great depths during well-drilling operations. A strange, imprinted slab was found in a coal mine. The artefact was decorated with diamond-shaped squares with the face of an old man in each ”box.” In another coal-mine discovery, miners found smooth, polished concrete blocks which formed a solid wall. According to one miner’s testimony. he chipped one block open only to find the standard mixture of sand and cement that makes up most typical building blocks of today.

A gold necklace was found embedded in a lump of coal. A metal spike was discovered in a silver mine in Peru. An iron implement was found in a Scottish coal-bed. Estimated to be millions of years older than man is believed to have existed. A metal, bell-shaped vessel, inlaid with a silver floral design was blasted out of solid rock near Dorchester, Massachusetts.

Two hypotheses may explain the presence of these perplexing artifacts: 1) that they were manufactured by an advanced civilization on Earth which, due either to natural or technological catastrophe, was destroyed before our world’s own genesis; 2) that they are vestiges of a highly technological civilization of extraterrestrial origin, which visited this planet millions of years ago, leaving behind various artifacts.

Even if a highly advanced extraterrestrial race might have visited this planet in prehistoric times, it seems unlikely such common, everyday items as nails, necklaces, buckles and vases would have been carried aboard a spacecraft deposited in such widely separated areas; for such artifacts have been found in North and South America, Great Britain, the whole of Europe, Africa, Asia, and the Mid-East.

In spite of the general unpopularity of catastrophism, there does seem to be a number of recently discovered “proofs” of ancient cataclysmic changes in the Earth’s crust which may account for the nearly total disappearance of these prehistoric worlds. Geological evidence indicates that these changes were both sudden and drastic might have completely overwhelmed and destroyed the early inhabitants and their cultures.

Perhaps the most potentially mind-boggling evidence of an advanced prehistoric technology that might have blown its parent-culture away is to be found in those sites which ostensibly bear mute evidence of prehistoric nuclear warfare.

Large areas of fused green glass and vitrified cities have been found deep in the strata of archaeological digs at Pierrelatte in Gabon, Africa; the Euphrates Valley; the Sahara Desert; the Gobi Desert; Iraq; the Mojave Desert; Scotland; the Old and Middle Kingdoms of Egypt; and south-central Turkey. In contemporary times, such material as fused green glass has only been known at nuclear testing sites (where the sand had melted to form the substance). It is quite unsettling to some to consider it possible that these sites provide evidence of a prehistoric nuclear war. At the same time, scientists have found a number of uranium deposits that appear to have been mined or depleted in antiquity.

If it is possible that nuclear annihilation of a global civilization did occur in prehistoric times, it seems even more urgent to learn who we really are before we find ourselves doomed to repeat the lessons left to us, by a world before our own.

Science & Its Cyclic Apocalypse : In Vedic Continuity

A friend asked me to forward a feature I wrote here about use of atomic weapons in ancient India. At first, I couldn’t find it; then, I couldn’t access my PC and earned his wrath for non-response. Hence a fresh layout herebelow, but with a broader context.

 

First : Some quotes … and anecdotes.

You will find elsewhere more about distorted presentations of Indian History and the civilisational heritage of the land by early Indologists, prejudiced to colonial agenda, and by subsequent uncritical historians who found their doctorates under that spelled line of motivated thought.


Francois Voltaire : “… everything has come down to us from the banks of the Ganges.”

 

German philosopher Arthur Schopenhauer : I “…encounter [in the Vedas] deep, original, lofty thoughts… suffused with a high and holy seriousness.”

American writer Ralph Waldo Emerson read the Vedas daily : “I owed a magnificent day to the Bhagavat-Gita

American thinker Henry David Thoreau : “In the morning I bathe my intellect in the stupendous philosophy of the Bhagavad Gita… in comparison with which… our modern world and its literature seems puny and trivial.”

So great were Emerson and Thoreau’s appreciation of Vedantic literatures that they became known as the American transcendentalists. Their writing is suffused with Vedic thought.

British mathematician, logician and philosopher Alfred North Whitehead : “Vedanta is the most impressive metaphysics the human mind has conceived.”

Julius Robert Oppenheimer, who led the US atomic bomb project : “The Vedas are the greatest privilege of this century.”

When, upon the first test detonation, Oppenheimer was asked if this is the first nuclear explosion, he significant reesponse was, “Yes, in modern times.”

Raised a Jew, Oppenheimer always gave the book – Bhagavad Gita – as a present to his friends and kept a copy on the shelf closest to his desk. At Franklin Roosevelt’s funeral he read a passage from the Gita chapter 17 verse 3 “Man is a creature whose substance is faith, what his faith is, he is”.

Lin Yutang, Chinese scholar and author : “India was China’s teacher in trigonometry, quadratic equations, grammar, phonetics… “.

Findings

In 1996 in the Egyptian Museum in Cairo, Italian mineralogist Vincenzo de Michele spotted an unusual yellow-green gem in the middle of one of Tutankhamun’s necklaces. The jewel was tested and found to be glass, but intriguingly it is older than the earliest Egyptian civilization. Geologists traced its origins to unexplained chunks of glass found scattered in the sand in a remote region of the Sahara Desert.  But the glass is itself a scientific enigma. Pieces of Libyan Desert Glass weighing as much as 16 pounds are found in an oval area measuring approximately 130 by 53 kilometers. The clear-to-yellowish-green pieces are concentrated in sand-free corridors between north-south dune ridges. How did it get to be there; and, who or what made it ?

An Austrian astrochemist Christian Koeberl established that the glass had been formed at a temperature so hot that there could be only one known natural cause : a meteorite impact on Earth. But there are no signs of such an impact even in satellite images.

The desert glass has another possible terrestrial explanation – one that includes atomic war or other high-tech process capable of melting the sand.

                                  
The first atomic bomb detonation by the United States in New Mexico at the Trinity test site in 1945 created so much heat that it formed a crater of radioactive green glass in the desert, about 10 feet deep and over 1,000 feet in width.

The same type of glass is found in India. In fact, it is found in Ireland, Scotland, France, Turkey and other places as well. There is no logical explanation for the vitrification of stone forts and cities, except from an atomic blast. Futhermore, at Mohenjo-Daro, a well planned city laid to a grid, with a plumbing system superior to those used in Pakistan and India today, the streets were littered with “black lumps of glass.” These globs of glass were identified to be clay pots that had melted under intense heat !

Incredible as it may seem, these vitrified lumps of clay or sand are likely evidence of atomic explosions. When excavations of Harappa and Mohenjo-Daro reached the street level, archeologists discovered skeletons scattered about the cities, many still holding hands and sprawling in the streets as if an instant, horrible doom had occured. People were just lying, unburied, in the streets of the city from thousands of years ago, yet undecayed or eaten by wild animals, with no apparent cause to explain the apocalypse.

These skeletons are among the most radioactive ever found, on par with those at Hiroshima and Nagasaki. At one site, Soviet scholars found a skeleton which had a radioactive level 50 times greater than normal. While the skeletons have been carbon-dated to 2500 BC, we must keep in mind that carbon-dating involves measuring the amount of radiation left. When atomic explosions are involved, the tests make them seem much younger.

Other cities have been found in northern India that show indications of explosions of great magnitude. One such city, found between the Ganges and the mountains of Rajmahal, seems to have been subjected to intense heat. Huge masses of walls and foundations of the ancient city are fused together, literally vitrified ! And since there is no indication of a volcanic eruption or meteorite impact at this city, or at Mohenjo-Daro and other places revealing similar evidence, the intense heat to melt clay, stone or sand can only be explained by an atomic blast or some other unknown weapon.

A heavy layer of radioactive ash in Rajasthan, India, covers a three-mile-square area, ten miles west of Jodhpur. The radiation is still so intense that the area is highly dangerous. It was reported : “For some time it has been established that there is a very hight rate of birth defects and cancer affliction in the area, where levels of radiation registered are so high that the Indian government has cordoned off the region. One researcher estimates that the nuclear bomb used at the place sometime in antiquity was about the size of the ones dropped on Japan in 1945.”

Another curious sign of an ancient nuclear war in India is a giant crater near Bombay. The nearly circular 2,154-metre-diameter Lonar craterlocated 400 kilometers northeast of Bombay and age-tested to be less than 50,000 years old, could be related to nuclear warfare. No trace of any meteoric material, etc., has been found at the site or in the vicinity, and this is the world’s only known “impact” crater in basalt. Indications of great shock (from a pressure exceeding 600,000 atmospheres) and intense, abrupt heat (indicated by basalt glass spherules) can be ascertained from site conditions.

* * *

According to the magazine Free World, archaeologists digging in the ancient Euphrates Valley have uncovered a layer of agrarian culture 8,000 years old, a layer of herdsman culture much older, and a still older caveman culture. Recently, they reached another layer of fused green glass. It is well known that atomic detonations on or above a sandy desert will melt the silicon in the sand and turn the surface of the Earth into a sheet of glass. But if sheets of ancient desert glass can be found in various parts of the world, does it mean that atomic wars were fought in the ancient past or, at the very least, that atomic testing occurred in the dim ages of history ?

This is a startling theory but one that is not lacking in evidence, as such ancient sheets of desert glass are a geological fact. Lightning strikes can sometimes fuse the sand, meteorologists contend, but this is always in a distinctive root-like pattern. These strange geological oddities are called fulgurites and manifest as branched tubular forms rather than as flat sheets of fused sand.

Therefore, lightning is largely ruled out as the cause of such finds by geologists, who prefer to hold onto the theory of a meteor or comet strike as the cause. The problem with this theory is that there is usually no crater associated with these anomalous sheets of glass.

Brad Steiger and Ron Calais report in their book, Mysteries of Time and Space, that Albion W. Hart, one of the first engineers to graduate from Massachusetts Institute of Technology, was assigned an engineering project in the interior of Africa. While he and his men were travelling to an almost inaccessible region, they first had to cross a great expanse of desert.

“At the time he was puzzled and quite unable to explain a large expanse of greenish glass which covered the sands as far as he could see,” writes Margarethe Casson in an article on Hart’s life in the magazine Rocks and Minerals (no. 396, 1972).

She then goes on to mention: “Later on, during his life he passed by the White Sands area after the first atomic explosion there, and he recognized the same type of silica fusion which he had seen fifty years earlier in the African desert.”

The Vitrified Forts of Scotland

One of the great mysteries of classical archaeology is the existence of many vitrified forts in Scotland. Are they also evidence of some ancient atomic war ? Maybe, maybe not. There are said to be at least 60 such forts throughout Scotland. Among the most well-known are Tap o’Noth, Dunnideer, Craig Phadraig (near Inverness), Abernathy (near Perth), Dun Lagaidh (in Ross), Cromarty, Arka-Unskel, Eilean na Goar, and Bute-Dunagoil on the Sound of Bute off Arran Island. Another well-known vitrified fort is the Cauadale hill-fort in Argyll, West Scotland.

One of the best examples of a vitrified fort is Tap o’Noth, which is near the village of Rhynie in northeastern Scotland. This massive fort from prehistory is on the summit of a mountain of the same name which, being 1,859 feet (560 meters) high, commands an impressive view of the Aberdeenshire countryside. At first glance it seems that the walls are made of a rubble of stones, but on closer look it is apparent that they are made not of dry stones but of melted rocks !  What were once individual stones are now black and cindery masses, fused together by heat that must have been so intense that molten rivers of rock once ran down the walls.

Reports on vitrified forts were made as far back as 1880 when Edward Hamilton wrote an article entitled “Vitrified Forts on the West Coast of Scotland” in the Archaeological Journal (no. 37, 1880, pp. 227&endash;243). In his article, Hamilton describes several sites in detail, including Arka-Unskel :

At the point where Loch na Nuagh begins to narrow, where the opposite shore is about one-and-a-half to two miles distant, is a small promontory connected with the mainland by a narrow strip of sand and grass, which evidently at one time was submerged by the rising tide. On the flat summit of this promontory are the ruins of a vitrified fort, the proper name for which is Arka-Unskel.

The rocks on which this fort are placed are metamorphic gneiss, covered with grass and ferns, and rise on three sides almost perpendicular for about 110 feet from the sea level. The smooth surface on the top is divided by a slight depression into two portions. On the largest, with precipitous sides to the sea, the chief portion of the fort is situated, and occupies the whole of the flat surface. It is of somewhat oval form. The circumference is about 200 feet, and the vitrified walls can be traced in its entire length. We dug under the vitrified mass, and there found what was extremely interesting, as throwing some light on the manner in which the fire was applied for the purpose of vitrification. The internal part of the upper or vitrified wall for about a foot or a foot-and-a-half was untouched by the fire, except that some of the flat stones were slightly agglutinated together, and that the stones, all feldspatic, were placed in layers one upon another.

It was evident, therefore, that a rude foundation of boulder stones was first formed upon the original rock, and then a thick layer of loose, mostly flat stones of feldspatic sand, and of a different kind from those found in the immediate neighborhood, were placed on this foundation, and then vitrified by heat applied externally. This foundation of loose stones is found also in the vitrified fort of Dun Mac Snuichan, on Loch Etive.

Hamilton describes another vitrified fort that is much larger, situated on the island at the entrance of Loch Ailort.

This island, locally termed Eilean na Goar, is the most eastern and is bounded on all sides by precipitous gneiss rocks; it is the abode and nesting place of numerous sea birds. The flat surface on the top is 120 feet from the sea level, and the remains of the vitrified fort are situated on this, oblong in form, with a continuous rampart of vitrified wall five feet thick, attached at the SW end to a large upright rock of gneiss. The space enclosed by this wall is 420 feet in circumference and 70 feet in width. The rampart is continuous and about five feet in thickness. At the eastern end is a great mass of wall in situ, vitrified on both sides. In the centre of the enclosed space is a deep depression in which are masses of the vitrified wall strewed about, evidently detached from their original site.

Was the vitrification the result of design or accident ? How was the vitrification produced ? In this vitrification process, huge blocks of stones have been fused with smaller rubble to form a hard, glassy mass. Explanations for the vitrification are few and far between, and none of them is universally accepted.

One early theory was that these forts are located on ancient volcanoes (or the remains of them) and that the people used molten stone ejected from eruptions to build their settlements. This idea was replaced with the theory that the builders of the walls had designed the forts in such a way that the vitrification was purposeful in order to strengthen the walls. This theory postulated that fires had been lit and flammable material added to produce walls strong enough to resist the dampness of the local climate or the invading armies of the enemy. It is an interesting theory, but one that presents several problems. For starters, there is really no indication that such vitrification actually strengthens the walls of the fortress; rather, it seems to weaken them. In many cases, the walls of the forts seem to have collapsed because of the fires. Also, since the walls of many Scottish forts are only partially vitrified, this would hardly have proved an effective building method.

Janet and Colin Bord in their book, Mysterious Britain, speak of Maiden Castle to give an idea of the vast extent of this marvel of prehistoric engineering. It covers an area of 120 acres, with an average width of 1,500 feet and length of 3,000 feet, and it has been estimated… that it would require 250,000 men to defend it ! It is hard, therefore, to believe that this construction was intended to be a defensive position.

With 250,000 men defending a fort, we are talking about a huge army in a very organized society. This is not a bunch of fur-wearing Picts with spears defending a fort from marauding bands of hunter-gatherers. The questions remain, though. What huge army might have occupied these cliffside forts by the sea or lake entrances ? And what massive maritime power were these people unsuccessfully defending themselves against ?

The forts on the western coast of Scotland are reminiscent of the mysterious clifftop forts in the Aran Islands on the west coast of Ireland. Here we truly have shades of the Atlantis story, with a powerful naval fleet attacking and conquering its neighbors in a terrible war. It has been theorized that the terrible battles of the Atlantis story took place in Wales, Scotland, Ireland and England–however, in the case of the Scottish vitrified forts it looks as if these were the losers of a war, not the victors. And defeat can be seen across the land : the war dykes in Sussex, the vitrified forts of Scotland, the utter collapse and disappearance of the civilization that built these things. What long-ago Armageddon destroyed ancient Scotland ?

In ancient times there was a substance known through writings as Greek fire. This was some sort of ancient napalm bomb that was hurled by catapult and could not be put out. Some forms of Greek fire were even said to burn under water and were therefore used in naval battles. (The actual composition of Greek fire is unknown, but it must have contained chemicals such as phosphorus, pitch, sulphur or other flammable chemicals.)

Could a form of Greek fire have been responsible for the vitrification ? With siege machines, battleships and Greek fire, did a vast flotilla storm the huge forts and eventually burn them down in a hellish blaze ?

The evidence of the vitrified forts is clear : some hugely successful and organized civilization was living in Scotland, England and Wales in prehistoric times, circa 1000 BC or more, and was building gigantic structures including forts. This apparently was a maritime civilization that prepared itself for naval warfare as well as other forms of attack.

 

Vitrified Ruins in France, Turkey and the Middle East

Vitrified ruins can also be found in France, Turkey and some areas of the Middle East.

Vitrified forts in France are discussed in the American Journal of Science (vol. 3, no. 22, 1881, pp. 150-151) in an article entitled “On the Substances Obtained from Some ‘Forts Vitrifiés’ in France”, by M. Daubrée. The author mentions several forts in Brittany and northern France whose granite blocks have been vitrified. He cites the “partially fused granitic rocks from the forts of Château-vieux and of Puy de Gaudy (Creuse), also from the neighborhood of Saint Brieuc (Côtes-du-Nord)”. Daubrée, understandably, could not readily find an explanation for the vitrification.

Similarly, the ruins of Hattusas in central Turkey, an ancient Hittite city, are partially vitrified. The Hittites are said to be the inventors of the chariot, and horses were of great importance to them. It is on the ancient Hittite stelae that we first see a depiction of the chariot in use. However, it seems unlikely that horsemanship and wheeled chariots were invented by the Hittites; it is highly likely that chariots were in use in ancient China at the same time.

The Hittites were also linked to the world of ancient India. Proto-Indic writing has been found at Hattusas, and scholars now admit that the civilization of India, as the ancient Indian texts like the Ramayana have said, goes back many millennia.

In his 1965 book, The Bible as History, German historian Werner Keller cites some of the mysteries concerning the Hittites. According to Keller, the Hittites are first mentioned in the Bible (in Genesis 23) in connection with the biblical patriarch Abraham who acquired from the Hittites a burial place in Hebron for his wife Sarah. Conservative classical scholar Keller is confused by this, because the time period of Abraham was circa 2000-1800 BC, while the Hittites are traditionally said to have appeared in the 16th century BC.

Even more confusing to Keller is the biblical statement (in Numbers 13:29-30) that the Hittites were the founders of Jerusalem. This is a fascinating statement, as it would mean that the Hittites also occupied Ba’albek, which lies between their realm and Jerusalem. The Temple Mount at Jerusalem is built on a foundation of huge ashlars, as is Ba’albek. The Hittites definitely used the gigantic megalithic construction known as cyclopean–huge, odd-shaped polygonal blocks, perfectly fitted together. The massive walls and gates of Hattusas are eerily similar in construction to those in the high Andes and other megalithic sites around the world. The difference at Hattusas is that parts of the city are vitrified, and the walls of rock have been partly melted. If the Hittites were the builders of Jerusalem, it would mean that the ancient Hittite Empire existed for several thousand years and had frontiers with Egypt. Indeed, the Hittite hieroglyphic script is undeniably similar to Egyptian hieroglyphs, probably more so than any other language.

Just as Egypt goes back many thousands of years BC and is ultimately connected to Atlantis, so does the ancient Hittite Empire. Like the Egyptians, the Hittites carved massive granite sphinxes, built on a cyclopean scale and worshipped the Sun. The Hittites also used the common motif of a winged disc for their Sun god, just as the Egyptians did. The Hittites were well known in the ancient world because they were the main manufacturers of iron and bronze goods. The Hittites were metallurgists and seafarers. Their winged discs may in fact have been representations of vimanas — flying machines.

Some of the ancient ziggurats of Iran and Iraq also contain vitrified material, sometimes thought by archaeologists to be caused by the Greek fire. For instance, the vitrified remains of the ziggurat at Birs Nimrod (Borsippa), south of Hillah, were once confused with the Tower of Babel. The ruins are crowned by a mass of vitrified brickwork — actual clay bricks fused together by intense heat. This may be due to the horrific ancient wars described in the Ramayana and Mahabharata, although early archaeologists attributed the effect to lightning.

Vedic India

Several historical records claim that Indian culture has been around for literally tens of thousands of years. Yet, until 1920, all the “experts” agreed that the origins of the Indian civilization should be placed within a few hundred years of Alexander the Great’s expedition to the subcontinent in 327 BC. However, that was before several great cities like Harappa and Mohenjo-Daro (Mound of the Dead), Kot Diji, Kalibanga and Lothal were discovered and excavated. Lothal, a former port city now miles from the ocean, was discovered in Gujarat, western India, just in the late 20th century. These discoveries have forced archaeologists to push back the dates for the origin of Indian civilization by thousands of years — in line with what the Indians themselves have insisted all along.

A wonder to modern-day researchers, the cities were highly developed and advanced. The way that each city was laid out in regular blocks, with streets crossing each other at right angles and the entire city laid out in sections, gives archaeologists cause to believe that the cities were conceived as a whole before they were built–a remarkable early example of city planning. Even more remarkable is that the plumbing/sewage systems throughout the large cities were so sophisticated–superior to those found in Pakistan, India and many Asian countries today. Sewers were covered, and most homes had private toilets and running water. Furthermore, the water and sewage systems were kept well separated.

This advanced culture had its own writing, which has never been deciphered. The people used personalized clay seals, much as the Chinese still do today, to officialize documents and letters. Some of the seals found contain figures of animals that are unknown to us today, including an extinct form of the Brahman bull.

Archaeologists really have no idea who the builders were, but their attempts to date the ruins (which they ascribe to the “Indus Valley civilization”, also called “Harappan”) have come up with something like 2500 BC and older, but radiation from the wars apparently fought in the area may have thrown off the date.

The Rama Empire, described in the Mahabharata and Ramayana, was supposedly contemporaneous with the great cultures of Atlantis and Osiris in the West. Atlantis, well known from Plato’s writings and ancient Egyptian records, apparently existed in the mid-Atlantic and was a highly technological and patriarchal civilization. The Osirian civilization existed in the Mediterranean basin and northern Africa, according to esoteric doctrine and archaeological evidence, and is generally known as pre-dynastic Egypt. It was flooded when Atlantis sank and the Mediterranean began to fill up with water.

The Rama Empire flourished during the same period, according to esoteric tradition, fading out in the millennium after the destruction of the Atlantean continent. As noted above, the ancient Indian epics describe a series of horrific wars–wars which could have been fought between ancient India and Atlantis, or perhaps a third party in the Gobi region of western China. The Mahabharata and the Drona Parva speak of the war and of the weapons used: great fireballs that could destroy a whole city; “Kapila’s Glance”, which could burn 50,000 men to ashes in seconds; and flying spears that could ruin whole “cities full of forts”.

The Rama Empire was probably started by the Nagas (Naacals) who had come into India from Burma and ultimately from “the Motherland to the east”–or so Colonel James Churchward was told. After settling in the Deccan Plateau in northern India, they made their capital in the ancient city of Deccan, where the modern city of Nagpur stands today.

The empire of the Nagas apparently began to extend all over northern India to include the cities of Harappa, Mohenjo-Daro and Kot Diji (now in Pakistan), as well as Lothal, Kalibanga, Mathura and possibly other cities such as Benares, Ayodha and Pataliputra. These cities were led by “Great Teachers” or “Masters” who were the benevolent aristocracy of the Rama civilization. Today they are generally called “Priest-Kings” of the Indus Valley civilization, and a number of statues of these so-called gods have been discovered. In reality, these were apparently men whose mental and psychic powers were of a degree that seems incredible to most people of today. It was at the height of power for both the Rama Empire and Atlantis that the war allegedly broke out, seemingly because of Atlantis’s attempt to subjugate Rama.

According to the Lemurian Fellowship lesson materials, the populace surrounding Mu (Lemuria, which predated the other civilizations) eventually split into two opposing factions : those who prized practicality and those who prized spirituality. The citizenry, or educated elite, of Mu itself was balanced equally in these two qualities. The citizenry encouraged the other groups to emigrate to uninhabited lands. Those who prized practicality emigrated to the Poseid Island group (Atlantis), and those who prized spirituality eventually ended up in India. The Atlanteans, a patriarchal civilization with an extremely materialistic, technologically oriented culture, deemed themselves “Masters of the World” and eventually sent a well-equipped army to India in order to subjugate the Rama Empire and bring it under the suzerainty of Atlantis.

One account of the battle, related by the Lemurian Fellowship, tells how the Rama Empire Priest-Kings defeated the Atlanteans. Equipped with a formidable force and a “fantastic array of weapons”, the Atlanteans landed in their vailixi outside one of the Rama cities, got their troops in order and sent a message to the ruling Priest-King of the city that he should surrender. The Priest-King sent word back to the Atlantean General :

We of India have no quarrel with you of Atlantis.

We ask only that we be permitted to follow our own way of life.

Regarding the ruler’s mild request as a confession of weakness and expecting an easy victory — as the Rama Empire did not possess the technology of war or the aggressiveness of the Atlanteans — the Atlantean General sent another message :

We shall not destroy your land with the mighty weapons at our command, provided you pay sufficient tribute and accept the rulership of Atlantis.

The Priest-King of the city responded humbly again, seeking to avert war :

We of India do not believe in war and strife, peace being our ideal. Neither would we destroy you or your soldiers who but follow orders.

However, if you persist in your determination to attack us without cause and merely for the purpose of conquest, you will leave us no recourse but to destroy you and all of your leaders.

Depart, and leave us in peace.

Arrogantly, the Atlanteans did not believe that the Indians had the power to stop them, certainly not by technical means. At dawn, the Atlantean army began to march on the city. From a high viewpoint, the Priest-King sadly watched the army advance.

Then he raised his arms heavenward, and using a particular mental technique he caused the General and then each officer in order of rank to drop dead in his tracks, perhaps of some sort of heart failure. In a panic, and without leaders, the remaining Atlantean force fled to the waiting vailixi and retreated in terror to Atlantis.

Of the sieged Rama city, not one man was lost.

While this may be too fanciful to accept, the Indian epics go on to tell the rest of the horrible story, and things do not turn out well for Rama. Assuming the above story is true, Atlantis was not pleased at the humiliating defeat and therefore used its most powerful and destructive weapon — quite possibly an atomic-type weapon !

Consider these verses from the ancient Mahabharata :

…(it was) a single projectile
Charged with all the power of the Universe.
An incandescent column of smoke and flame
As bright as the thousand suns
Rose in all its splendor…

..it was an unknown weapon,
An iron thunderbolt,
A gigantic messenger of death,
Which reduced to ashes
The entire race of the Vrishnis and the Andhakas.

..The corpses were so burned
As to be unrecognizable.
The hair and nails fell out;
Pottery broke without apparent cause,
And the birds turned white.

After a few hours
All foodstuffs were infected…
…to escape from this fire
The soldiers threw themselves in streams
To wash themselves and their equipment.

In the way we traditionally view ancient history, it seems absolutely incredible that there was an atomic war approximately 10,000 years ago or thereabout. And yet, of what else could the Mahabharata be speaking ? Or is this just a poetic way to describe cavemen clubbing each other to death; after all, that is what we are told the ancient past was like !

Until the bombing of Hiroshima and Nagasaki, modern mankind could not imagine any weapon as horrible and devastating as those described in the ancient Indian texts. Yet they very accurately described the effects of an atomic explosion : Radioactive poisoning will make hair and nails fall out. Immersing oneself in water gives some respite, though is not a cure.

The two great ancient epics of India — Ramayana and Mahabharata —  speak of immense wars and military formations, theories of warfare and esoteric weaponry (c. 10,000 – 3000 BC), among other subjects. Traditionally, the authorship of the Mahabharata is attributed to Vyasa. With about one hundred thousand verses, long prose passages, or about 1.8 million words in total, the Mahabharata is roughly ten times the length of the Iliad and Odyssey combined, or about four times the length of the Ramayana. — Source : Wikipedia

The Indian Epics,  especially the MAHABHARATA, pick up the thread of the tale of devastation and destruction. Atlantis, rather displeased at its humiliating defeat, feigned that they were no longer interested in subjugating the Rama Empire (An Indian  Empire), even while deciding to annihilate the major cities using weapons of mass destruction. Sanskrit scholars  could  not comprehend what was being described in the Epics until the dropping  of the first atomic bombs on Japan. There are AUTHENTIC VERSES from the Indian Epics :
Picture
Gurkha, flying a swift and powerful vimana (fast aircraft)
hurled a single projectile (rocket) charged with the power
of the Universe (nuclear device).
An incandescent column of smoke and flame,
as bright as ten thousand suns, rose with all its splendor.
It was an unknown weapon, an iron thunderbolt, a gigantic
messenger of death, which reduced to ashes the entire race
of the Vrishnis and the Andhakas.
The corpses were so burned as to be unrecognizable.
Hair and nails fell out;
Pottery broke without apparent cause,
and the birds turned white.
…After a few hours all foodstuffs were infected…
…to escape from this fire the soldiers threw
themselves in streams to wash themselves and their
equipment.” — The Mahabharata

FLYING AIRCRAFT

Picture

Reference to ancient Indian flying vehicles comes from ancient Indian sources, many in the well known Epics; and there are literally hundreds of others, most not yet translated into English from the old sanskrit.

Few years ago, the Chinese discovered some sanskrit documents in Lhasa, Tibet, and sent them to the University of Chandigarh, India, to be translated. Dr. Ruth Reyna of the University said recently that the documents contain directions for building interstellar spaceships !

The Ramayana describes a Vimana as a double-deck, cylindrical aircraft with portholes and a dome. It flew with the speed of the wind and gave forth a humming noise. Ancient Indian texts on Vimanas are so numerous. The ancient Indians wrote entire flight manuals on the control of various types of Vimanas.

An ancient manuscript – Vimanas : The Secret Of Constructing Aeroplanes — describes Vimanas which will not break, cannot be cut, will not catch fire, and cannot be destroyed. Also the secret of making planes motionless, making planes invisible. hearing conversations and other sounds in enemy planes… The secret of receiving photographs of the interior of enemy planes… The secret of ascertaining the direction of enemy planes approach… The secret of making persons in enemy planes lose consciousness… The secret of destroying enemy planes…

“The pilot is one who knows the secrets.” Bodhaanada : Scientists say that there are 32 secrets of the working of the Vimaana. A pilot should acquaint himself thoroughly with them before he can be deemed competent to handle the aeroplane. He must know the structure of the aeroplane, know the means of its take off and ascent to the sky, know how to drive it and how to halt it when necessary, how to maneuver it and make it perform spectacular feats in the sky without crashing.

Those secrets given in Rahashya Lahari and other works by Lalla and other masters, are described thus :

“The pilot should have had training in maantrica and taantrica, kritaka and antaraalaka, goodha or hidden, drishya and adrishya or seen and unseen, paroksha and aparoksha, contraction and expansion, changing shape, look frightening, look pleasing, become luminous or enveloped in darkness, deluge or pralaya, vimukha, taara, stun by thunderstorm din, jump, move zig-zag like serpent, chaapala, face all sides, hear distant sounds, take pictures, know enemy maneuver, know direction of enemy approach, stabdhaka or paralyse, and karshana or exercise magnetic pull.


NUCLEAR WAR

Picture

Sanskrit texts are filled with references to Gods who fought battles in the sky using Vimanas equipped with weapons as deadly as any we can deploy in our more enlightened times. There is a passage in the Ramayana which reads :
The Puspaka car that resembles the Sun and belongs to my brother was brought by the powerful Ravan;
that aerial and excellent car going everywhere at will…. that car resembling a bright cloud in the sky.
“.. and the King [Rama] got in, and the excellent car at the command of the Raghira,
rose up into the higher atmosphere.”

In the Mahabharatra, we learn that an individual named Asura Maya had a Vimana measuring twelve cubits in circumference, with four strong wheels. The poem is a veritable gold mine of information relating to conflicts between gods who settled their differences apparently using lethal weapons as lethal. Apart from ‘blazing missiles’, the poem records the use of other deadly weapons. ‘Indra’s Dart’ operated via a circular ‘reflector’; when switched on, it produced a ‘shaft of light’ which, when focused on any target, immediately ‘consumed it with its power’.

The Ramayana and  the  Mahabharata seem like science  fiction.   Not only did aircraft exist such as Vimanas and Vailxi (as the Atlantian craft are called),  they  had  nuclear  weapons.

“It was a weapon) so powerful that it could destroy the earth
in an instant  A great soaring sound in smoke and flames
And on it sits death…” – The Ramayana

This quotation comes from the translation by N. Dutt in 1891 : “At Rama’s behest the magnificent chariot rose up to a mountain of cloud with a tremendous din..” We cannot help notice that not only is a flying object mentioned again but also that the chronicler talks of a tremendous din.

Here is another passage from the Mahabharata : “Bhisma flew with his Vimana on an enormous ray which was as brilliant as the sun and made a noise like the thunder of a storm.” ( C.Roy 1899).

Even imagination needs something to start off. How can the chronicler give graphic and vivid descriptions that presuppose at least some basis for him to imagine rockets and the knowledge that such a vehicle can ride on a ray and cause a terrifying thunder ?

Certain numerical data in the Mahabharata are so precise that one gets the impression that the author was writing from first-hand knowledge. Though full of revulsion, he describes a weapon that could kill all warriors who wore metal on their bodies. If the warriors learned about the effect of this weapon in time, they tore off all the metal equipment they were wearing, jumped into a river and thoroughly washed everything they were wearing or had come in contact with. Not without reason, as the author explains, for the weapons made the hair and nails fall out.

Dense arrows of flame, like a great shower, issued forth upon creation, encompassing the enemy…

A thick gloom swiftly settled upon the Pandava hosts.
All points of the compass were lost in darkness.
Fierce wind began to blow upward, showering dust and gravel.

Birds croaked madly… the very elements seemed disturbed.
The earth  shook,  scorched  by the terrible violent heat of this weapon.
Elephants burst into flame and ran to and fro in a frenzy…
over a vast area, while other animals crumpled to the ground and died.
From all  points  of  the compass  the  arrows  of  flame  rained
continuously and fiercely. — The Mahabharata

In the Samarangana Sutradhara whole chapters are devoted to describing airships whose tails spout fire and quicksilver. A passage from the Mahabharata is bound to make us think :

It was as if the elements had been unleashed. The sun spun round. Scorched by the incandescent heat of the weapon, the world reeled in fever. Elephants were set on fire by the heat and ran to and fro in a frenzy to seek protection from the terrible violence. The water boiled, animals died, the enemy was mown down, and the raging of the blaze made the trees collapse in rows as in a forest fire.

The elephants trumpeted fearfully and sank dead to the ground over a vast area. Horses and war chariots were burnt up and the scene looked like the aftermath of a conflagration. Thousands of chariots were destroyed, then deep silence descended on the sea.

The winds began to blow and the earth grew bright. It was a terrible sight to see. The corpses of the fallen were mutilated by the terrible heat so that they no longer looked like human beings. Never before have we seen such a ghastly weapon and never before have we heard of such a weapon. (C. Roy 1889).

Subject Related : The Mahabharata, Book 8 : Karna Parva, Kisari Mohan Ganguli, tr. [1883-1896]

http://www.sacred-texts.com/hin/m08/m08034.htm

The quote “It was an unknown weapon, an iron thunderbolt, a gigantic messenger of death, which reduced
to ashes the entire race of the Vrishnis and the Andhakas.” is actually found in Section 1 of Mausala Parva.

( http://www.sacred-texts.com/hin/m16/m16001.htm).


The Indian Emperor Ashoka started a “Secret Society of the Nine Unknown Men” …
These great Indian scientists/king were supposed to catalogue the many sciences. Ashoka kept their work secret because he was afraid that the advanced science catalogued by these men, culled from ancient Indian sources, would be used for evil purposes and war, which Ashoka was strongly against, having been converted to Buddhism after defeating a rival army in a bloody battle.
The “Nine Unknown Men” wrote a total of nine books, presumably one each.
One of the books was “The Secrets of Gravitation !”
This book, known to historians, but not actually seen by them dealt chiefly with “gravity control.” It is presumably still around somewhere, kept in a secret library in India, Tibet or elsewhere (maybe in North America). One can understand Ashoka’s reasoning for wanting to keep such knowledge a secret : He must have been aware of the devastating wars using such advanced vehicles and other “futuristic weapons” that had destroyed the ancient Indian “Rama Empire” and during the Great Bharata War.

Dr. Reyna said that on board these machines, which were called “Astras”, the ancient Indians could have sent a detachment of men onto any planet, according to the document, which is thought to be thousands of years old. The manuscripts were also said to reveal the secret of “antima”, “the cap of invisibility”, and “garima” — “how to become as heavy as a mountain of lead.” Naturally, Indian scientists did not take the texts very seriously, but then became more positive about their value when the Chinese announced that they were including certain parts of the data for study in their space program ! This was one of the first instances of a government admitting to be researching anti-gravity.

The manuscripts did not say definitely that interplanetary travel was ever made but did mention, of all things, a planned trip to the Moon, though it is not clear whether this trip was actually carried out. However, one of the great Indian epics, the Ramayana, does have a highly detailed story in it of a trip to the moon in a Vimana (or “Astra”), and in fact details a battle on the moon with an “Asvin” (or Atlantean”) airship.

This is but a small bit of recent evidence of anti-gravity and aerospace technology used by Indians. To really understand the technology, we must go much further back in time. The so called “Rama Empire” of Northern India and Pakistan developed at least fifteen thousand years ago on the Indian subcontinent and was a nation of many large, sophisticated cities, many of which are still to be found in the deserts of Pakistan, northern, and western India. Rama cities existed, apparently, parallel to the Atlantean civilization in the mid- Atlantic Ocean, and were ruled by “enlightened Priest-Kings”. The seven greatest capital cities of Rama were known in classical Hindu texts as The Seven Rishi Cities. According to ancient Indian texts, people had flying machines called “Vimanas.” There seems to be no doubt that Vimanas were powered by some sort of “anti-gravity.” Vimanas took off vertically and were capable of hovering in the sky, like a modern helicopter. Bharadvaj – the Wise – refers to no less than seventy authorities and 10 experts of air travel in antiquity. These sources are now lost.

Vimanas were kept in a Vimana Griha, a kind of hanger, and were sometimes said to be propelled by a yellowish-white liquid, and sometimes by some sort of mercury compound, though writers seem confused in this matter. It is most likely that the later writers on Vimanas, wrote as observers and from earlier texts, and were understandably confused on the principle of their propulsion. The “yellowish- white liquid” sounds suspiciously like gasoline, and perhaps Vimanas had a number of different propulsion sources, including combustion engines and even “pulse-jet” engines. It is interesting to note, that the Nazis developed the first practical pulse-jet engines for their V-8 rocket “buzz bombs.” Hitler and the Nazi staff were exceptionally interested in ancient India and Tibet and sent expeditions to both these places yearly, starting in the 30′s, in order to gather esoteric evidence, and perhaps it was from these people that the Nazis gained some of their scientific information!

According to the Drona Parva, part of the Mahabarata, and the Ramayana, one Vimana described was shaped like a sphere and borne along at great speed on a mighty wind generated by mercury. It moved going up, down, backwards and forwards as the pilot desired. In another Indian source, the Samar, Vimanas were “iron machines, well-knit and smooth, with a charge of mercury that shot out of the back in the form of a roaring flame.” Another work called the Samarangana Sutradhara describes how the vehicles were constructed. It is possible that mercury did have something to do with the propulsion, or more possibly, with the guidance system. Curiously, Soviet scientists have discovered what they call “age old instruments used in navigating cosmic vehicles” in caves in Turkestan and the Gobi Desert. The “devices” are hemispherical objects of glass or porcelain, ending in a cone with a drop of mercury inside. Possibly, ancient Indians flew around in these vehicles, all over Asia, and to the Atlantis and South America.

Writing found at Mohenjodaro in Pakistan (presumed to be one of the “Seven Rishi Cities of the Rama Empire”) and still undeciphered, has also been found in one other place in the world : Easter Island ! Writing on Easter Island, called Rongo Rongo writing, is also undeciphered and uncannily similar to the Mohenjodaro script. Was Easter Island an air base for the Rama Empire’s Vimana route ? The Vedas, ancient Hindu poems, thought to be the oldest of all the Indian texts, describe Vimanas of various shapes and sizes : the ahnihotra vimana with two engines, the elephant-vimana with more engines, and other types named after the kingfisher, ibis and other animals. Unfortunately, Vimanas, like most scientific discoveries, were ultimately used for war. Atlanteans used their flying machines, Vailixi, a similar type of aircraft, to literally try and subjugate the world, if Indian texts are to be believed. The Atlanteans, known as “Asvins” in the Indian writings, were apparently even more advanced technologically than the Indians, and certainly of a more war-like temperament.

Although no ancient texts on Atlantean Vailixi are known to exist, some information has come down through esoteric, “occult” sources, which describe their flying machines. Similar, if not identical to Vimanas, Vailixi were generally “cigar shaped” and had the capability of manoeuvering underwater as well as in the atmosphere or even the outer space. Other vehicles, like Vimanas, were saucer shaped, and could apparently also be submerged. According to Eklal Kueshana, author of “The Ultimate Frontier,” in an article he wrote in 1966 : Vailixi were first developed in Atlantis 20,000 years ago, and the most common ones are “saucer shaped, of generally trapezoidal cross- section, with three hemispherical engine pods on the underside. They use a mechanical antigravity device driven by engines developing approximately 80,000 horse power.”

 

 Some  Reflections

From http://www.davidicke.com/forum/archive/index.php/t-10928.html :

My previous article in The Canadian , in which I reflected upon my book Worlds Before Our Own, provoked dozens of inquiries from readers. LINK Some stated that one of the cable channels — some thought it was the History Channel; others, Discovery; still others, National Geographic — had presented “proof” that the “fused green glass” to be found in various areas had been created by meteoric air blasts rather than prehistoric nuclear wars.

I remain open to many theories of Earth‘s prehistory. One of those individuals prompted to write to me, who had the advantage of having actually read Worlds Before Our Own, stated that I present “in a clear and lucid style, information concerning anomalous archeological finds without the hyperbole usually associated with this type of material.”

While patches of “fused green glass” may in certain instances have been caused by air blasts from meteors, I wonder if such a natural phenomenon could have created all twenty-eight fields of blackened and shattered stones that cover as many as 7000 miles each in western Arabia. The stones are densely grouped, as if they might be the remains of cities, sharp-edged, and burned black. Experts have decreed that they are not volcanic in origin, but appear to date from the period when Arabia was thought to be a lush and fruitful land that suddenly became scorched into an instant desert.

What we know today as the Sahara Desert was once a tropical region of heavy vegetation, abundant rainfall, and several large rivers. Scientists have discovered areas of the desert in which soils which once knew the cultivated influence of plow and farmer are now covered by a thin layer of sand. Researchers have also found an enormous reservoir of water below the parched desert area. The source of such a large deposit of water could only have been the heavy rains from the period of time before a fiery devastation consumed the lush vegetation of the area.

On December 25, 2007, it was confirmed by a French scientist that excavations at the area of Khamis Bani Sa’ad in Tehema district of Hodeidah province have yielded over a thousand rare archaeological pieces dating back to 300,000 B.C.E. Before a dramatic climate change, the inhabitants at that time had been fishermen and had domesticated a number of animals no longer to be found in the region, including a species of horse currently found only in Middle Asia.

The Red Chinese have conducted atomic tests near Lob Nor Lake in the Gobi Desert, which have left large patches of the area covered with vitreous sand. But the Gobi has a number of other areas of glassy sand which have been known for thousands of years.

Albion W. Hart, one of the first engineers to graduate from Massachusetts Institute of Technology, was assigned a project in the interior of Africa. While he and his men were traveling to an almost inaccessible region, they had first to cross a great expanse of desert. At the time, he was puzzled and quite unable to explain a large area of greenish glass which covered the sands as far as he could see.

“Later on during his life,” wrote Margarethe Casson in Rocks and Minerals (No. 396, 1972), “he passed by the White Sands area after the first atomic explosion there, and he recognized the same type of silica fusion which he had seen fifty years earlier in the African desert.”

In 1947, in the Euphrates valley of southern Iraq, where certain traditions place the Garden of Eden and where the ancient inhabitants of Sumer encountered the man-god Ea, exploratory digging unearthed a layer of fused, green glass. Archaeologists could not restrain themselves from noting the resemblance that the several-thousand-year-old fused glass bore to the desert floor at White Sands, New Mexico, after the first nuclear blasts in modem times had melted sand and rock.

In the United States, the Mohave Desert has large circular or polygonal areas that are coated with a hard substance very much like opaque glass.

While exploring Death Valley in 1850, William Walker claimed to have come upon the ruins of an ancient city. An end of the large building within the rubble had had its stones melted and vitrified.

Walker went on to state that the entire region between the Gila and St. John rivers was spotted with ruins. In each of the ancient settlements he had found evidence that they had been burned out by fire intense enough to have liquefied rock. Paving blocks and stone houses had been split with huge cracks, as if seared by some gigantic cleaver of fire.

Perhaps even more than the large areas of fused green glass, I am intrigued by the evidence of vitrified cities and forts, such as those discovered by Walker.

There are ancient hill forts and towers in Scotland, Ireland, and England in which the stoneworks have become calcined because of the great heat that had been applied. There is no way that lightning could have caused such effects.

Other hill forts from the Lofoten Islands off northern Norway to the Canary Islands off northwest Africa have become “fused forts.” Erich A. von Fange comments that the “piled boulders of their circular walls have been turned to glass… by some intense heat.”

Catal Huyukin in north-central Turkey, thought to be one of the oldest cities in the world, appears, according to archaeological evidence, to have been fully civilized and then, suddenly, to have died out. Archaeologists were astonished to find thick layers of burned brick at one of the levels, called VIa. The blocks had been fused together by such intense heat that the effects had penetrated to a depth more than a meter below the level of the floors, where it carbonized the earth, the skeletal remains of the dead, and the burial gifts that had been interred with them. All bacterial decay had been halted by the tremendous heat.

When a large ziggurat in Babylonia was excavated, it presented the appearance of having been struck by a terrible fire that had split it down to its foundation. In other parts of the ruins, large sections of brickwork had been scorched into a vitrified state. Several masses of brickwork had been rendered into a completely molten state. Even large boulders found near the ruins had been vitrified.

The royal buildings at the north Syrian site known as Alalakh or Atchana had been so completely burned that the very core of the thick walls were filled with bright red, crumbling mud-bricks. The mud and lime wall plaster had been vitrified, and basalt wall slabs had, in some areas, actually melted.

Between India’s Ganges River and the Rajmahal Hills are scorched ruins which contain large masses of stone that have been fused and hollowed. Certain travelers who have ventured to the heart of the Indian forests have reported ruins of cities in which the walls have become huge slabs of crystal, due to some intense heat.

The ruins of the Seven Cities, located near the equator in the Province of Piaui, Brazil, appear to be the scene of a monstrous chaos. Since no geological explanation has yet been construed to fit the evidence before the archaeologists, certain of those who have investigated the site have said that the manner in which the stones have been dried out, destroyed, and melted provokes images of Sodom and Gomorrah.

French researchers discovered the evidence of prehistoric spontaneous nuclear reaction at the Oklo mine, Pierrelatte, in Gabon, Africa. Scientists found that the ore of this mine contained abnormally low proportions of U235 such as found only in depleted uranium fuel taken from atomic reactors. According to those who examined the mine, the ore also contained four rare elements in forms similar to those found in depleted uranium.

Although the modern world did not experience atomic power until the 1940s, there is an astonishing amount of evidence that nuclear effects may have occurred in prehistoric times leaving behind sand melted into glass in certain desert areas, hill forts with vitrified portions of stone walls, of the remains of ancient cities that had been destroyed by what appeared to have been extreme heat-far beyond that which could have been scorched by the torches of primitive armies. In each instance, the trained and experienced archaeologists who encountered such anomalous finds have stressed the point that none of these catastrophes had been caused by volcanoes, by lightning, by crashing comets, or by conflagrations set by humankind.

by Brad Steiger

http://www.agoracosmopolitan.com/home/Frontpage/2007/12/31/02061.html

Vedic Cosmology


Vedic Cosmology is yet another ancient Vedic science which can be confirmed by modern scientific findings and this is acknowledged by well known scientists and authors, such as Carl Sagan and Count Maurice Maeterlinck, who recognized that the cosmology of the Vedas closely parallels modern scientific findings.

Carl Sagan stated, “Vedic Cosmology is the only one in which the time scales correspond to those of modern scientific cosmology.”

Nobel laureate Count Maurice Maeterlinck wrote of: “a Cosmogony which no European conception has ever surpassed.”

French astronomer Jean-Claude Bailly corroborated the antiquity and accuracy of the Vedic astronomical measurements as “more ancient than those of the Greeks or Egyptians.” And that, “the movements of the stars calculated 4,500 years ago, does not differ by a minute from the tables of today.”

The ninety foot tall astronomical instrument known as Samrat Yantra, built by the learned King Suwai Jai Singh of Jaipur, measures time to within two seconds per day.

Cosmology and other scientific accomplishments of ancient India spread to other countries along with mercantile and cultural exchanges. There are almost one hundred references in the Rig Veda alone to the ocean and maritime activity. This is confirmed by Indian historian R. C. Majumdar, who stated that the people of the Indus-Sarasvata Civilization engaged in trade with Sooma and centers of culture in western Asia and Crete.

The Heliodorus Column and Cultural Links to India

An example of these exchanges is found in the inscriptions on the Heliodorus Column, erected in 113 B.C.E. by Heliodorus, a Greek ambassador to India, and convert to Vaisnavism, as well as the 2nd century B.C.E. Coins of Agathocles, showing images of Krishna and Balaram. These artifacts stand testimony that Sanatan Dharma predates Christianity.

   

This also confirms the link between India and other ancient civilizations such as Greece and shows that there was a continuous exchange of culture, philosophy and scientific knowledge between India & other countries. Indeed the Greeks learned many wonderful things from India.

Vedic Mathematics

Voltaire, the famous French writer and philosopher) stated that “Pythagoras went to the Ganges to learn geometry.” Abraham Seidenberg, author of the authoritative “History of Mathematics,” credits the Sulba Sutras as inspiring all mathematics of the ancient world from Babylonia to Egypt to Greece.

As Voltaire & Seidenberg have stated, many highly significant mathematical concepts have come from the Vedic culture, such as:


The theorem bearing the name of the Greek mathematician Pythagorus is found in theShatapatha Brahmana as well as the Sulba Sutra, the Indian mathematical treatise, written centuries before Pythagorus was born.



The Decimal system, based on powers of ten, where the remainder is carried over to the next column, first mentioned in the Taittiriya Samhita of the Black Yajurveda.

The Introduction of zero as both a numerical value and a place marker.

The Concept of infinity.

The Binary number system, essential for computers, was used in Vedic verse meters.


A hashing technique, similar to that used by modern search algorithms, such as Googles, was used in South Indian musicology. From the name of a raga one can determine the notes of the raga from this Kathapayadi system. (See Figure at left.)

For further reading we refer you to this excellent article on Vedic Mathematics.

Vedic Sound and Mantras

The Vedas however are not as well known for presenting historical and scientific knowledge as they are for expounding subtle sciences, such as the power of mantras. We all recognize the power of sound itself by it’s effects, which can be quite dramatic. Perhaps we all have seen a high-pitched frequency shatter an ordinary drinking glass. Such a demonstration shows that Loud Sounds can produce substantial reactions

It is commonly believed that mantras can carry hidden power which can in turn produce certain effects. The ancient Vedic literatures are full of descriptions of weapons being called by mantra. For example, many weapons were invoked by mantra during the epic Kuruksetra War, wherein the Bhagavad-gita itself was spoken.

The ancient deployment of Brahmastra weapons, equivalent to modern day nuclear weapons are described throughout the Vedic literatures. Additionally, mantras carry hidden spiritual power, which can produce significant benefits when chanted properly. Indeed, the Vedas themselves are sound vibrations in literary form and carry a profound message. Spiritual disciplines recommend meditational practices such as silent meditation, silent recitation of mantras and also the verbal repetition of specific mantras out loud.

A Clinical Test of the Benefits of Mantra Chanting was performed on three groups of sixty-two subjects, males and females of average age 25. They chanted the Hare Krsna Maha Mantra twenty-five minutes each day under strict clinical supervision.

Results showed that regular chanting of the Hare Krsna Maha Mantra reduces Stress and depression and helps reduce bad habits & addictions. These results formed a PhD Thesis at Florida State University.

Spiritual practitioners claim many benefits from Mantra Meditation such as increased realization of spiritual wisdom, inner peace and a strong communion with God and the spiritual realm. These effects may be experienced by following the designated spiritual path.

Conclusion

Most of the evidence given in this presentation is for the apara vidya or material knowledge of the Vedic literatures. The Vedas however, are more renowned for their para vidya or spiritual knowledge. And even superior is therealized knowledge of the Vedic rsis or saints — that which is beyond the objective knowledge of modern science — knowledge of the eternal realm of sat, cit ananda, eternality, blissfullness and full knowledge. But that is another presentation.

The Iron Pillar of Delhi

The Vedic literatures contain descriptions of advanced scientific techniques, sometimes even more sophisticated than those used in our modern technological world.

Modern metallurgists have not been able to produce iron of comparable quality to the 22 foot high Iron Pillar of Delhi, which is the largest hand forged block of iron from antiquity.

This pillar stands at mute testimony to the highly advanced scientific knowledge of metallurgy that was known in ancient India. Cast in approximately the 3rd century B.C., the six and a half ton pillar, over two millennia has resisted all rust and even a direct hit by the artillary of the invading army of Nadir Shah during his sacking of Delhi in 1737.

 

Cataclysmic changes in the Earth’s crust.

by Brad Steiger

I find myself now in the seventh decade of life still asking two questions that in one way or another the great majority of my 165 published books have sought to answer: 1.) Who are we as a species? 2.) What is our destiny?

The basic reason that I wrote Worlds Before Our Own (G.P. Putnam‘s Sons, 1978; Anomalist Books, 2007) is that I have always found it incredible that such sophisticated people as we judge ourselves to be, do not really know who we are.

Archaeologists, anthropologists, and various academicians who play the “origins of Man” game, reluctantly and only occasionally acknowledge instances where unique skeletal and cultural evidence from the prehistoric record suddenly appear long before they should — and in places where they should not. These irritating artifacts destroy the orderly evolutionary line that academia has for so long presented to the public. Consequently, such data have been largely left buried in site reports, forgotten storage rooms, and dusty archives where one suspects that there is a great deal of suppressed, ignored, and misplaced pre-historical cultural evidence that would alter the established interpretations of human origins and provide us with a much clearer definition of what it means to be human.

There is now a basic academic consensus that the “homo” lineage goes back at least three million years, and that an ancestor of modern man evolved about one million years ago. Homo Sapiens, the “thinking man,” (our own species), became the dominant planetary life form on a worldwide basis, about 40,000 years ago.

It is difficult enough to explain the sudden appearance of Homo Sapiens at that time, but it is an even more complex question to ponder why Neanderthal and Cro-Magnon man correspondingly disappeared. And academic warfare rages unceasingly over whether or not Neanderthal and our ancestors were two separate species or whether they interbred.

And just as scientists are adding to a growing body of evidence that humankind developed in Africa, a Hungarian excavation surrenders a Homo Sapiens skull fragment in a context more than 600,000 years out of alignment with the accepted calendar of man’s migrations across the planet. Hominid fossils are unearthed in Dmanisi, Georgia, indicative of 1.77 million years old; and a homind tooth found in Niocene deposits near the Maritsa River in Bulgaria is dated at seven million years old.

What happens to Darwinian evolution when there are such sites as the one in Australia, which yielded Homo Sapiens (modern man), Homo erectus (our million-year-old ancestor), and Neanderthal (our Stone Age cousin) in what appears to be a contemporaneous environment? Then there is the Tabun site where Homo Sapiens fragments were found in strata below (which means older than) classic Neanderthal bones. In August 2007, scientists dating fossils found in Kenya challenged the conventional view that Homo Habilis (1.44 million years) and Homo erectus (1.55 million years) evolved one after the other. Dating of new fossil evidence revealed that the two species lived side by side in Africa for almost half a million years.

Somewhere, in what would appear to be a biological and cultural free-for-all, there must lie the answer to that most important question: Who are we?

But just as we are trying our best to fit skeletal fragments together in a manner that will be found acceptable to what we believe we know about our origins, footprints are being found in stone, which, if they are what they appear to be, will make a total shambles of our accepted evolutionary calendar. In Pershing County, Nevada, a shoe print was found in Triassic limestone, strata indicative of 400 million years, in which the fossilized evidence clearly revealed finely wrought double-stitching in the seams.

Early in 1975, Dr. Stanley Rhine of the University of New Mexico announced his discovery of human-like footprints in strata indicative of 40 million years old. A few months before, a similar find was made in Kenton, Oklahoma. At almost the same time, a discovery of a footprint in stone was revealed in north-central Wisconsin.

In Death Valley, there is ample fossil and skeletal evidence to indicate that the desolate area was once a tropical Garden of Eden where a race of giants lived and fed themselves with palatable foods taken from the local lakes and forests.

To speak of a race of prehistoric giants in what is now the desert sands of Death Valley is simultaneously to refute the doctrine which decrees that man is a relative newcomer to the North and South American continents. While on the one hand, new radiocarbon dates demonstrate that the Bering Land Bridge and Cordilleran Ice Corridor were not passable until 9000 years ago, an increasing amount of physical evidence indicates that man was surely in this hemisphere much earlier than that recent date.

For one thing, corn, an American contribution to the dinner tables of the world, is said to be, at 9000 years, our oldest domesticated seed crop. Some agriculturist had to be in the Americas more than 9000 years ago in order to domesticate the seed. Ancient squash seeds, peanuts, and cotton balls dated at 8,500 years old found in Peru’s Nanchoc Valley constitute additional evidence that New World farming was well established. Conclusive proof that such ancient farmers did exist in the Americas was offered when a Humble Oil Company drill brought up Mexican corn pollen that was more than 80,000 years old.

The anomalous Indian blood seration and dentition, and the geographic distribution of the American Indian, demands an impossible genetic time scale in which to transform Asiatic immigrants to distinctive New World inhabitants.

Even if we attempt to keep some kind of peace with the accepted theories of New World habitation, we must grant more evolution in 40,000 years in North America than that which took place in more than one million years in Europe, Africa, and Asia.

Skulls found in California, which are clearly those of American Indians, have been dated at 50,000 years old. But we are left with another mystery. A 140,000 year old American Indian type skull (via metric analysis) has been found at an Iranian excavation site.

What of the lost Amerindian civilization of Cahokia, complete with pyramids and a great wall? One site, near the present city of St. Louis, may have contained a metropolis of more than 250,000 North American Indians.

And who constructed the mysterious seven-mile walls of the Berkeley and Oakland, California, hills?

And which pre-Mayan peoples engineered an elaborate waterworks in Yucatan to irrigate crops over 2000 years ago?

The Caracol Tower at Chichen Itza is a remarkable Mesoamerican observatory that seems to have correlated its findings with similar sites in North America, including Mesa Verde, Wichita, and Chaco Canyon.

One of the most heretical theories that I suggest in Worlds Before Our Own is that the cradle of civilization might possibly have traveled from the so-called New World to the Old. Now, in December 2007, years after Ruth Shady Solis found the ancient city of Caral, Peru, scientists have accepted the carbon dating of 2,627 B.C.E., thereby establishing the civilization in South America to be much older than the Harappa Valley towns and the pyramids of Egypt. Caral must now be recognized as “the mother of all civilizations,” the missing link of archaeology, the Mother City.

Scientific knowledge has seemingly been prized by the inhabitants of every culture, known and unknown. Rock engravings, which may be as old as 60 million years, depict in step-by-step illustrations an entire heart-transplant operation and a Cesarean section. The ancient Egyptians used the equivalent of contraceptive jelly and had urine pregnancy tests. The cement used in filling Mayan dental cavities still holds after 1500 years.

No fabric is supposed to have been found until Egypt produced cloth material 5000 years ago. How, then, can we deal with the Russian site which provides spindle whorls and patterned fabric designs more than 80,000 years old?

Not only did the ancient Babylonians appear to use sulphur matches, but they had a technology sophisticated enough to employ complex electrochemical battery cells with wiring. There is also evidence of electric batteries and electrolysis in ancient Egypt, India, and Swahililand.

Remains of a metal-working factory of over 200 furnaces was found at what is now Medzamor in Russian Armenia. Although a temperature of over 1780 degrees is required to melt platinum, some pre-Incan peoples in Peru were making objects of the metal. Even today the process of extracting aluminium from bauxite is a complicated procedure, but Chou Chu, famous general of the Tsin era (265-316 A.D.), was interred with aluminium belt fasteners on his burial costume.

Carved bones, chalk, stones, together with what would appear to be greatly ornamented ”coins,” have been brought up from great depths during well-drilling operations. A strange, imprinted slab was found in a coal mine. The artefact was decorated with diamond-shaped squares with the face of an old man in each ”box.” In another coal-mine discovery, miners found smooth, polished concrete blocks which formed a solid wall. According to one miner’s testimony. he chipped one block open only to find the standard mixture of sand and cement that makes up most typical building blocks of today.

A gold necklace was found embedded in a lump of coal. A metal spike was discovered in a silver mine in Peru. An iron implement was found in a Scottish coal-bed. Estimated to be millions of years older than man is believed to have existed. A metal, bell-shaped vessel, inlaid with a silver floral design was blasted out of solid rock near Dorchester, Massachusetts.

Two hypotheses may explain the presence of these perplexing artifacts: 1) that they were manufactured by an advanced civilization on Earth which, due either to natural or technological catastrophe, was destroyed before our world’s own genesis; 2) that they are vestiges of a highly technological civilization of extraterrestrial origin, which visited this planet millions of years ago, leaving behind various artifacts.

Even if a highly advanced extraterrestrial race might have visited this planet in prehistoric times, it seems unlikely such common, everyday items as nails, necklaces, buckles and vases would have been carried aboard a spacecraft deposited in such widely separated areas; for such artifacts have been found in North and South America, Great Britain, the whole of Europe, Africa, Asia, and the Mid-East.

In spite of the general unpopularity of catastrophism, there does seem to be a number of recently discovered “proofs” of ancient cataclysmic changes in the Earth’s crust which may account for the nearly total disappearance of these prehistoric worlds. Geological evidence indicates that these changes were both sudden and drastic might have completely overwhelmed and destroyed the early inhabitants and their cultures.

Perhaps the most potentially mind-boggling evidence of an advanced prehistoric technology that might have blown its parent-culture away is to be found in those sites which ostensibly bear mute evidence of prehistoric nuclear warfare.

Large areas of fused green glass and vitrified cities have been found deep in the strata of archaeological digs at Pierrelatte in Gabon, Africa; the Euphrates Valley; the Sahara Desert; the Gobi Desert; Iraq; the Mojave Desert; Scotland; the Old and Middle Kingdoms of Egypt; and south-central Turkey. In contemporary times, such material as fused green glass has only been known at nuclear testing sites (where the sand had melted to form the substance). It is quite unsettling to some to consider it possible that these sites provide evidence of a prehistoric nuclear war. At the same time, scientists have found a number of uranium deposits that appear to have been mined or depleted in antiquity.

If it is possible that nuclear annihilation of a global civilization did occur in prehistoric times, it seems even more urgent to learn who we really are before we find ourselves doomed to repeat the lessons left to us, by a world before our own.

http://www.agoracosmopolitan.com/home/Frontpage/2007/12/21/02021.html

MANUFACTURED METALS MILLIONS OF YEARS OLD
For the past three decades miners at the Wonderstone Silver Mine near Ottosdal in the Western Transvaal, South Africa, have been extracting out of deep rock several strange metallic spheroids. So far at least 200 have been found. In 1979, several were closely examined by J.R. McIver, professor of geology at the University of Witwaterstand in Johannesburg, and geologist professor Andries Bisschoff of Potsshefstroom University.

The metallic spheroids look like flattened globes, averaging 1 to 4 inches in diameter, and their exteriors usually are colored steel blue with a reddish reflection, and embedded in the metal are tiny flecks of white fibers. They are made of a nickel-steel alloy which does not occur naturally, and is of a composition that rules them out, being of meteoric origin. Some have only a thin shell about a quarter of an inch thick, and when broken open are found filled with a strange spongy material that disintegrated into dust on contact with the air.

What makes all this very remarkable is that the spheroids were mined out of a layer of pyrophyllite rock, dated both geologically and by the various radio-isotope dating techniques as being at least 2.8 to 3 billion years old.

Adding mystery to mystery, Roelf Marx, curator of the South African Klerksdorp Museum, has discovered that the spheroid he has on exhibit slowly rotates on its axis by its own power, while locked in its display case and free of outside vibrations.

There may thus be an energy extant within these spheroids still operating after three eons of time.
http://www.bibliotecapleyades.net/egipto/esp_electricidad_egipto_1.htm#10 (http://www.bibliotecapleyades.net/egipto/esp_electricidad_egipto_1.htm#10)

Technological Discontinuity Explained

The lack evidence of ancient world technologies are explained by numerous great wars and apocalyptical disasters that practically wiped out civilisations and pushed humanity, perhaps more than once, back into “stone age.”

A well-researched hypothesis regarding Vedic India around Mahabharata War is presented in couple of books recently published by author Krishna Udayshankar, under the series Aryavarta Chronicles. She touches upon the five great lines of dynastic evolution and at length about two : Firewrights and Firstborns. The former descend from Agni Angiras, in which all great inventors and innovators arise from time to time to equip humanity with a whole range of science and technology to enable and ease, farm and illuminate, construct and transport, mine and irrigate, forge and create, weave and weaponise.

However, after millenia of such developments, almost magically empowering in the eye of the rest of mankind, the series inevitably reduced to applications concentrated in weapon-making, potions for targeted killing and psychological disorientation, power for mass destruction, mastery on earth and in air, and such immense multipliers. In time, even while the economy exploded and wealth concentrated with few, most of these weaponry skills went on sale to higher bidders among kings and chiefs aspiring to positions with greater overlordship and bigger dominions.

That manifest drive for greed and power at multiple centres in the Indian subcontinent, from about 3500 BC, was a departure from the Sanatan values and way of life laid out by the Firstborns. Even before the developments culminated in the Great War, about 3100 BC, in which an estimated 1.66 billion people died over 18-day period [Mahabharata, Book 11 (Stri Parva), Chapter 26, Verses 9 &10] … it is hypothesised, the Firstborn scion Sage Parasher had begun a massive and concerted program to destroy the Firewrights, one and all, systematically with no-holds barred. That pogrom was continued with unabated enthusiasm by his son, Krishna Dvaipayana — the Great Vyasa, who however also set in place an effective organisation to catalogue, encode and record all knowledge then available, even those with the Firewrights.

It is conjectured, the Firewrights were wiped out before the War broke out and their weapons expended and amazing technological creations destroyed during the 18-day strife : the land laid waste and cities deserted. One can imagine … a civilisational start from scratch, practically.

Relevant Links :

http://www.arasartgallery.com/ancient-weapons—mahabharata.html

http://atlanteangardens.blogspot.in/2014/04/the-bhagavad-gita-oppenheimer-and.html

http://www.bibliotecapleyades.net/ancientatomicwar/esp_ancient_atomic_02.htm

http://archaeologyonline.net/artifacts/scientific-verif-vedas

Paan, My Love

Ha – ah – ha … love them both : the man and the outlet !

No one can make a great paan except with love.

Shot in winter time, rather dark evening.

There is a queue, if did not notice.

Ah, Paan, my love !

Have not partaken as frequently

but the feeling for you is undiminshed …

|

The Pan Outlet

Maharana Pratap : The Hindu Nationalist

Statue of Maharana Pratap of Mewar, commemorat...

Statue of Maharana Pratap of Mewar, commemorating the Battle of Haldighati, City Palace, Udaipur. (Photo credit: Wikipedia)

He was a braveheart who never gave up fighting for his freedom and the for independence of the State of Mewar. The battles he fought against the might of Mughal emperor, Akbar, through victory and defeat, are the stuff of inspiring legend since they happened some 500 years ago.

Born May 9, 1540, patriotic Pratap exemplifies bravery, chivalry and sacrifice through the struggle between Rajput confederacy he led and the invading alien hordes. His was a Hindu nationalist’s crusade against relentless Muslim aggression, much in the mould of Prithviraj Chauhan, brothers Harihar and Bukka, Guru Gobind Singh,  Chhatrapati Shivaji and Chhatrasal Bundela’s against powerful armies of the same religious, cultural and administrative enemy.

Maharana Pratap perceived Mughals as foreigners who had invaded India and, though smaller in resource, he refused to surrender to guile, entreaty or threat even in his defeat. His own father, Udai Singh, had condemned the house of Man Singh for their marriage with unclean foreigners and Pratap Singh continued to address Akbar as a ‘Turk’ and not an emperor. Pratap’s resistance did not falter his army’s defeat in the Battle of Haldighati when, on the run, he had to wander in the hilly woods of Aravalis and despite  being reduced to starvation.

In perspective, Maharana Pratap’s was a sacred mission rather than a wager for power. He remained true lifelong to his vow of not indulging in comforts of palace life till he had recaptured his entire kingdom from the Mughals. The conciliatory offers he received from Akbar were lucrative and beyond precendent, in terms of jagirs and subedaris, but within the Mughal suzerainty. There were others around him who agreed for far less; but not Pratap. He turned away six diplomatic missions while his own brothers and several chieftains entered vassalitude for a life guarantee of much wealth and status. The sole goal that Pratap breathed, woke up and slept with, was to recover his ancestral seat of Chittor.

Chittorgarh, Fort with Vistory Tower in the background.

Pratap pursued his guerrilla war from his hideout in wilderness of the Aravallis. He raided the outlying check-posts, fortresses and encampments of his adversary, some of whom were Hindu vassals appointed by the Mughal in the wake of Pratap Singh’s defeat at Haldighati. He was much assisted by Bhamashah, who along with his brother Tarachand plundered Mughal territories in Malwa and offered large booty to Pratap to carry on his fight against the Mughals. The Bhil tribals of Aravalli hills provided Pratap with their support in war and with their help and expertise in living off the forest during his exile.

With the fund at his disposal, Pratap organised a major attack — Battle of Dewar — in which he gave a crushing defeat to his foes and was able to regain much of the lost territories of Mewar, except Chittor.

Pratap’s Mayra Cave hideout was spacious enough to serve as his armoury. It had a stable for the horses and a kitchen in which, legend reads, his family also had to partake pancakes made of grass because there was nothing else to satiate their pangs of hunger.

Pratap's Hideout In Exile

Maharana Pratap died at Chavand on 29 January 1597, of injuries sustained in a hunting accident.

His life is an inspiration as a giant spirit and a leader of men who never moved away from honesty, freedom and truth.

English: This pic is click when the fort is il...

The Kumbhalgarh fort is the birthplace of Maharana Pratap – the grear Mewar warrior. The fort is illuminated each night for 30 mins afterwhich there is complete darkness and the fort dissappears in the shadow of the night (Photo credit: Wikipedia)

A Poet In Afghanistan

A Young Poet Exiled From Her Village

By: Fahim Khairy, KHAAMA PRESS

Source : http://www.khaama.com/a-young-poet-exiled-from-her-village-9887

 

Persian poetry has a long history of fighting injustice and discrimination, dating back centuries. From Jalaluddin Rumi Balkhi and Rabia Balkhi to modern poets such as Foroogh Farokhzad, many have raised their voices through poetry to attack injustice. These poets often touched on taboos that no one dared speak of, fearing punishment from kings and other rulers.

Karima Shabrang is a new sword in the battle for justice and equal rights for women in Afghanistan. Shabrang soon came up against people who do not believe women should be equals. Shabrang was born in Baharak in the Badakhshan province. She studied Farsi/Dari literature and poetry at Kabul University. After graduating, she moved back to her village and started to work as a school teacher.

Shabrang was not yet known as an Afghan poet. She never showed her creative work to anyone until her first book hit the market and shocked everyone who read just a few pages. In Baharak village, Shabrang had enjoyed a peaceful life. She had the chance to publish her first poetry book titled Beyond Infamy.

Her work breaks taboos and carries a depth and darkness. As leading Afghan poet and professor Partaw Nadery said, Shabrang writes in pain and blood. In much of her work, Shabrang shows what it is like to be a victim of sexism. She was working as a teacher when her book was first published. She did not realize how people would react to her poetry.

My hair was saved for you

But destiny left it in the hands of a stranger

Who uses it to fuel his own desire’

* * *

Leave the buttons of your shirt open

Allow me to look at your eyes

And a little lower, let me feel the heat

and understand the warmth of the sun in your chest

In Afghan society, women cannot speak of their love desire, not even in poetry. It’s considered criminal, shameful, and dishonorable to do so, but Shabrang courageously broke this taboo. When asked about the message of these lines, she said that “being in the arms of the opposite gender is a need for everyone, including women. This was an empty spot in our society, and I wanted to fill it in and show the feelings and sensations of a woman.”

Soon rumors reached her entire village, and Shabrang became famous. Finally the religious Mullahs got their hands on her book. Day by day, the peaceful and green village that had inspired Shabrang became like a prison for her. She was harassed on the way to school every day and her entire family felt the effects. The Mullahs called her an ”infidel” who wanted to put Afghan women on the wrong path, teaching them to be immoral and shameless.

The harassment escalated until the Mullahs were sending Shabrang death threats. She had no choice but to leave her village and come back to Kabul which she says is a little more modern and safe compared to the remote provinces.

Karima Shabrang is now homesick and homeless. She stays at nights in her brother’s house. During the day, she wanders around Kabul, searching for her future.

Sometimes, I miss myself

My house and the birds that sing in my village

And the stories I used to hear

Now suffering, misery, and I are friends

Mom, oh my dearest mother

Who told you to give birth to such a sad traveler?’

Karima Shabrang is a poetic star that is falling from the sky.  Breaking such taboos is not an easy thing to do in Afghanistan. Shabrang risked her life by publishing her poetry, and now she is on the run trying to escape the wrath of the Mullahs.

Those who are interested in getting in touch with Karima Shabrang can reach me at fahim.khairy(at)yahoo.com

English: Rabia Balkhi High School (Afghanistan)

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. 

http://webcache.googleusercontent.com/search?q=cache:http://www.beasyouare.info/beasyouare.html

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...

At The Edge, In Kerala

 

 

This is actually an adaptation of the response I posted to a critical blogpost, on the aggressive partisan reviews a recent Malayalam movie was panned with … Left, Right, Left. Yes, that’s the name of the movie. It apparently takes up the cause of India’s right … the conservatives who hold sacred both the land and its values — social, religious, cultural and spiriual. Events in the movie allude to Communist and Muslim League group practices since playing out in real-time Kerala society…

 

http://mirrortoindia.wordpress.com/2013/07/08/infusing-hindutva-agenda-in-a-movie/#comments

English: Triprayar_Sri_Rama_Temple; Kerala; India

Triprayar_Sri_Rama_Temple; Kerala; India (Photo credit: Wikipedia)

_ _ _

 

 

Manya, first, I felt that you have expressed what you wanted to … rather well. I was without a doubt on that score. Thank you for that.

 

But I, who never watch TV tu-tu-mai-mai ever, also have a sense that your outpouring is basically highlighting the current context that prevails in Kerala : Hinduism and the Sanatan way, which made Kerala “God’s own country,” is no more the hallmark of life in the State. That open, embracing culture, which welcomed the Muslims, Christians and Communists, has been displaced and vitiated by communal identities of the very same communities. All with vehement political upmanship.

 

The reception the movie “Left, Right, Left” received is a consequence, not the cause, of what is happening in the State, in general with Arab money and in particular with this race among Saud Wahabi, the Vatican and the Communists for grabbing and rash-powering their respective followers.

 

So, the movie is making religious and political statements alright that people are reading into it. Saying, it is just a film, is to shy away from its context.

 

The battle with propaganda-ideology critics can only be taken forward on their premises, not backwards … to the days of our innocence.

 

 

Taken from Munnar , Kerala One of the most pop...

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.

Beauty Of The Quest

Cover of "Altai-Himalaya A Travel Diary"

ALTAI-HIMALAYA

A Travel Diary

By Nicholas Roerich

[ Published by Claude Bragdon ]

Part X : INDIA (1924)

The Talmud relates that the dove brought the first olive branch to Noah from Mount Moriah. And Mount Moriah and the mountain Meru both lie in Asia. Here is the beginning of all things. Here is the source for all travelers and all searchers. Here is raised the first image of the Blessed Maitreya—Messiah—Muntazar, the Messiah now awaited by the Mohammedans. Thrice powerful M ! Here, above all disputes, the teachings have raised up the olive branch of the new world. Here is ordained the universal commune.

Some one voluntarily approached and touched our tent ! Who is this man, with his long black braid and a turquoise earring in his ear, and garbed in a white kaftan ? It is the Lama, Pema Don-dub, the local ikon painter. We ask, “Can you paint for us the Blessed Maitreya, exactly like the one in Tashi-lhunpo ?” He consents and now he sits on a tiny rug in the corner of the white gallery, and with various pigments, paints the Image full of symbols. He prepares the fabric for the painting and covers it with levkas (a mixture of chalk on glue), and irons it with a shell. He works exactly like Russian ikon painters. In the same way does he grind his colors, heat them on a coal pan; and thus does he keep an additional brush in his thick black hair. His Tibetan wife helps him to prepare his colors.

And so, in the corner of the white gallery is being conceived the ingenious image, many-colored. And each symbol upon it more clearly defines the Blessed One. Here is the frightful bird-like Garuda and wise Magi and Ganeshi, elephant of happiness, and Chintamani, the Steed, bearing on its back the miraculous stone, Treasure of the World. A sacred cycle of chosen symbols. And upon the image and the hands is laid pure gold.

Like our ikon painters, the artist lama chants hymns as he labors. The chants become more fervent; this means he is beginning upon the Image itself.

And another wonder occurs, only possible in this land. In the deep twilight when the waxing moon possesses all things, one hears through the house the silvery tones of a handmade flute. In the darkness, the artist lama is sitting upon his rug, playing with rapture before the image of Maitreya-Messiah-Muntazar.

The Strings of the Earth !

Talai-Pho-Brang.


Panoramic Kashmir

Panoramic Kashmir (Photo credit: NotMicroButSoft

PIR-PANZAL (1925)

Where have passed the hordes of the great Mongols ?

Where has the lost tribe of Israel concealed itself ?

Where stands the “Throne of Solomon” ?

Where lie the paths of Christ the Wan­derer ?

Where glow the bonfires of the Shamans, Bon-po, of the religion of demons ?

Where is Shalimar, the gardens of Jehangir ?

Where are the roads of Pamir, Lhasa, Khotan ?

Where is the mysterious cave, Amarnath ?

Where is the path of Alexander the Great to forgotten Taxila ?

Where are the walls of Akbar ?

Where did Ashvagosha teach ?

Where did Avan-tisvamin create ?

Where are the citadels of Chandragupta-Maurya ?

Where are the stones of wisdom of King Asoka ? . . .

All have passed by way of Kashmir. Here lie the ancient ways of Asia. And each caravan flashes by as a connecting link in the great body of the East. Here are the sandy deserts on the way to Peshawar; and the blue peaks of Sonamarg; and the white slopes of Zoji-La. And in the flight of the eagles is the same untiring spirit; in the fleet steed is the same unalterable motion. Nor does the world of roses and shawls of Kashmir resemble that forgotten and hidden world of Kashmiri blades.

Sacre du Printemps“— when we composed it together with Stravinsky, we could not conceive that Kashmir would greet us with its very setting. In Ghari, camping out by night, when the vivid spring sky became afire with stars and the mountains were azured, we observed rows of fires upon the mountains. The fires started into motion, separated and strangely circled about. Then the mountain slopes became aglow with these fiery processions. And in the village below, dark silhouettes began to whirl about brandishing resin torches on long staffs. The flaming circles proclaimed the end of winter frosts. And the songs proclaimed the Sacred Spring. This is the festival of the Ninth of March.

Bulbul,” the nightingale, sings on the apple tree. The cuckoo reckons out a long life. White linens are spread on the meadow and a samovar is boiling. Red and yellow apples and sweet cakes are passed around to those seated upon the spring grass. The eyes of the violets and the white and yellow narcissus are woven into a many-hued carpet. At evening, flocks of ducks and geese completely cover the tiny islands over the lakes. Small bears steal out on the spring glades. But none fears them—unless the mother-bear is with her cubs. . . .

The river banks are sloping. A line of boatsmen steer their canopied boats. . . . Upon a broad road the oxen drag themselves and the wheels grind along. Three-hundred-year-old plantains and tall poplars guard the ways. And the teeth of the encoun­tered travelers gleam often in the smile of greeting.

In the sheds lie the sleighs—veritable Moscow sleighs. In the yard, a crane screeches above the well. The straw roof is over­grown with green moss. Along the road are gnarled willow trees. And the greetings of the children are noisy. But where is this ? Is it in Schuya or Kolomna? It is in Srinagar, in the “City of the Sun.”

Tiny, big-bellied pillars—small ornamental designs—steep little steps of stone—the gilded roofs of the temple—creaking, orna­mented window-shutters—rusty locks—low little doors with their “curtesy”—carved balustrades—slanting tiles on stony floors—the odor of old lacquer—small windows with diminutive panes. Where are we then ? Is this the Kremlin of Rostov ? Are these the monasteries of Suzdal ? Are they the temples of Yaroslavl ? And what of the endless flocks of daws ? What of the naked branches behind the windows ? This is the chief palace of the Maharajah of Kashmir. How curious is everything which re­mains from antiquity. But the modern additions are hideous.

Upon the road are many Fords. In the hotel dining room one sees the faces of Americans. In the jewelry shop, side-by-side, hang two paintings—one of the view of Delhi, the other the view of the Moscow Kremlin. Among the crystals into which one gazes for destiny; among the sapphires of Kashmir and the Tibetan turquoises, are shimmering green Chinese jadaites—and like a garden, many-colored are the borders of the embroidered kaftans. Like precious shawls, the rooms of the museum are strewn with minute Iran-designs and “Gandhara,” belabored by destiny, unifies the cleft branches of West and East.

In the styles of the temples and mosques; in the angular carved dragons; in the tentlike, sloping hexagonal tower, is seen an unexpected combination of the old wooden churches of Norway and the Chinese pagodas. Out of one well is drawn the Roman­esque Chimera, the animal ornaments of Altai and the tiny animals of Chinese Turkestan and China. The Siberian paths of the nations have carried afar the same meaning of adornment.

The fort of Akbar stands firmly planted. But after you have climbed the steepnesses and flights, you may perceive that the old bricks and the claybeaten cement barely hold together. The arches are ready to give way.

Nishad, the garden of Akbar, occupies the site from the lake to the hill—a high place. The structures are modest and upon the corners are the little towers so beloved by him. They are characterized by simplicity and brightness.

Shalimar—the garden of Jehangir—is also in character with its possessor, standing “for itself.” There is less of outward show, but more of luxury—of that luxury which brought the descend­ants of the Moguls to poverty. The last Mogul, in Delhi, secretly sold furniture out of the palace and destroyed the valuable fac­ings of the walls of Shah Jehan and Aurungzeb. Thus ended the great dynasty.

The weaver of Kashmir accompanied the making of each of his designs with a special chant. Such a searching for rhythm reminds us of the great harmony of labor.

No song relates why the mountain “Throne of Solomon” bears this name. This is a place of such antiquity. Janaka, son of Asoka, had already dedicated here one of the first Buddhist temples. Seven centuries later the temple was rebuilt and con­secrated to Mahadeva. . . . But whence comes the name of Solomon? The mountain received the name of Solomon from a legend that Solomon, desiring a respite from the conventions of a sovereign’s life and from the burdens of his court, trans­ported himself upon a flying carpet to this mountain with his favorite wife. Here, again, we come upon the mention of that “flying apparatus” possessed by Solomon. A similar mountain is in Turkestan and in Persia.

It is not alone the mountain “Throne of Solomon” which transports the consciousness into biblical spheres. In the valley of Sindh the prophet Elijah is reverenced in a special manner. Most stirring are the legends; how the prophet sitting in his cave saves fishermen and travelers. Under various aspects, at times benevolent, at times stormy, the prophet appears to defend the works of justice and piety. Mohammedans and Hindus, divided by many differences, equally reverence the prophet Elijah.

Purple iris will always recall Moslem cemeteries. They are covered with these flowers. But there is also joy. The lilacs have blossomed, lilies of the valley are nodding and the wild cherry tree glistens.

Mount Moriah Cemetery Gate


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)

A Memory Out Of The Blues

IIT_Kharagpur_Main_Building

I remembered Kiron … #IITKharagpur #PatelHall from 33 years back.

But let me ease you in the context.

I’d cooked “the best fish in the world.”

That’s no hyperbole; there were just two very discriminating palates sharing the half a kilo delicacy

and they didn’t stop raving about it, congratulating each other after dinner. I swear.

It hadn’t been too bad a day too; the day before yesterday was depressing, which I blogged about.

Today was merely warm and humid, a condition that makes me profoundly uncomfortable and unhappy but also brings my immense patience to fore.

So why did I remember Kiron Bhat, and how ? Mind you, the charming person was a “he” proper if the name confounds. And he was not even my friend, one who would be in the group that goes out on “adda” or loafs about for a good glimpse of the female form. He was two years my senior; his mates I remember were Vam, Kunal, Joe, Som …

We lived in the same hostel, Patel Hall Of Residence, during our days in the alma mater. We were friendly if not chums, sharing a high smoke or two and tossing up a glass of drink, which would be always welcome but mostly obnoxious. We would have hailed each other while passing by or would have had a conversation in the foyer or in the canteen on the first floor.

But I did remember Kiron today evening, at great length, beaming some of the sketches across to the goddess spread in the easy chair before me. The trigger was fish; or must have been, from the image I powerfully recalled : Kiron, on the other side of the service slab in the mess, putting marinated pieces of fish ever so tenderly in the boiling curry, not unlike a Master Chef who knew precisely the dish he wanted it to turn out.

We all waited, excited. Back them, I’d have it but had no great love for the aquatic animal. But this was special. And Kiron was kicked happy, smiling, sure and assurance personified. The fish was probably “bhetki” — a delicate one to prepare but not too messy to partake. There was a chatter full of expectation.

Remembering you Kiron Bhat : Your small dark face with a stubble or a frenchie, curly hair, slender build, amiable and always helpful, ready to appreciate a joke with a good laugh. And the charming smile …

Where are you, Kiron Bhat ? Do your mates hear my call ?

Bless you … wherever you are !

And, thank you, even if it is 33 years late.

PT

Journal : June 20, 2013

It’s a depressing morning.

The colossal calamity due Nature’s fury in Uttarakhand is heart wrenching and the global despair I read in outpourings of minds aware dumps me in darkness. In the celestial underground, Sisyphus eyes the rock before starting to heave against it, in order to roll it back up to the top of the hill.

*  *  *

Bank of America- Funding Coal, killing Communities

‘We Were Told To Lie,’

Say Bank Of America Employees

http://fe.gd/yuH

“The government’s Home Affordable Modification Program (HAMP),

which gave banks cash incentives to modify loans under certain standards,

was supposed to streamline the process and help up to 4 million struggling homeowners

(to date, active permanent modifications number about 870,000). In reality, Bank of America used it as a tool, say these former employees, to squeeze as much money as possible out of struggling borrowers before eventually foreclosing on them. Borrowers were supposed to make three trial payments before the loan modification became permanent; in actuality, many borrowers would make payments for a year or more, only to find themselves rejected for a permanent modification, and then owing the difference between the trial modification and their original payment.”

Six former employees and one contractor say Bank of America’s mortgage servicing unit consistently lied to homeowners, fraudulently denied loan modifications and offered bonuses to staff for intentionally pushing people into foreclosure.

The allegations were made in sworn statements added to a civil lawsuit filed in federal court in Massachusetts.

Have we evolved as yet
to having severely punishing laws
against Corporate lies and fraudulent behaviour ?

*  *  *

Call 1098, if you have after-party food that is likely to be wasted !

It’s the Child Helpline in India. They will come and collect the food. It’ll nourish the starved and the half-hungry; and, perhaps, inform him of how the more advantaged in society, in his very own country, live it off.

*  *  *

How Money Makes You Lie and Cheat

http://fe.gd/yuM

The Rich Are Different :

More Money, Less Empathy

http://fe.gd/yuN

Capitalism channelises bothe the strengths and failures of humanity. Unfortunately, the strengths are few; failures more severe and far too many.

But humanity’s misfortune does not end there. It quadruples with capitalist success; for then, they have concentrated the resources and the means of Surround Propaganda, to beat the dead horse to wonderful tunes of intoxicating music !

*  *  *

In my country …

English: Kedarnath Temple, Uttarakhand

Kedarnath Temple (Photo credit: Wikipedia)

Several Thousands have been killed.

Hundreds of Thousands are stranded for days …

in Uttarakhand.

 ‘I watched my wife being swept away by the torrent’ …

Scores of entire villages have been washed away.

The venerated Kedarnath Temple site is back to how it was 500 years ago !

The catastrophe renders our political process so peurile.

The populist democracy has nothing in it to take up long-term interests of humanity.

Do we need an autocratic leadership then ? Yes, but in this very democratic and institutional set up.

English: Narendra Modi in Press Conference

Narendra Modi (Photo credit: Wikipedia)

We need a leader who strong and wise.

Which is why I regard Sudheendra Kulkarni’s eulogy for BJP‘s LK Advani,

his former boss and mentor, as trash;

his diatribe against Narendra Modi, the one leader I have come to trust for now,

is pure dickscum.

The fellow is making career out political brokering.

Then, there are these small minds who’ve begun their ‘aerial’ visits

and announcing a few ‘millions’ in assistance.

Typically Congressmen, who neither have the balls nor the intelligence

— a perfect mix for moral torpidity, corruption and debauchery.

It has taken the spine out of watchdog institutions,

the bureaucracy and a good part of judiciary.

The Congress leaders compare so vulgarly with the champions who’ve waded the ground with their personal presence, their hand and

RSS Flag

RSS Flag (Photo credit: Wikipedia)

provisions, medicines and relief. They are the Rashtriya Swayamsevak Sangh

the RSS, who are the first and completely engaged with any national calamity anywhere.

Am I ‘Sanghi’ ? They don’t even know that I exist.

Or a ‘BJP’wala ? The answer is the same. I’ve never been anywhere close to them anytime in my life.

All that I observe and assess draws my empathy and affiliation. It political, not politics.

Hell, I would not even exactly agree with the slogan : India First …

If it also does not mean : People First ! That’s where my entire concern is anchored.

the-log-hut-blog-header-009.jpg

Light, Beauty And Truth.

ALTAI-HIMALAYA

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)

MATTER TO CONSCIOUSNESS

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)

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