40,000 LINES IN THE RIG VEDA! (Post No.5221)

Written by London swaminathan

 

Date: 15 JULY 2018

 

Time uploaded in London – 20-46  (British Summer Time)

 

Post No. 5221

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

 

Some Interesting facts about the Oldest Book in the world

 

Rig Veda is the oldest of the four Hindu Vedas.

This is the oldest book; oldest anthology

It has 40, 000 lines

It is divided into TEN mandalas (books/divisions)

Another division is Eight Chapters

It has 1028 Hymns (suktas)

In those 1028 hymns we have 10,600 verses (mantras)

Significance of 432,000

The number of syllables in the Rig Veda is 432,000.

This number has a great significance in Hinduism

The total number of years in Kali Yuga is 432,000 years. Other Yugas have the multiple of this number.

Katyayana’s count of Verses in the RV is 10,662 (minus the appendix- 10,402)

The words in the RV – 1,53,826

xxx

Age of the Vedas

It is believed that they were composed around 6000 BCE or 4000 BCE. There are internal astronomical references to justify this date.

Others date it around 1800 BCE on the basis of external evidence of River Sarasvati’s disappearance and carbon dating of underground water.

 

The very fact no two scholars could agree on the date of the Vedas, the very fact that there is difference of opinion about the oldest part of the Veda show that it is very difficult to confirm the date of the Vedas.

 

Hindus believe that they are not compositions but that which is heard from the heaven. They consider them eternal. Like scientific laws, they are there whether you discover it or not.

xxx

Repetitions

Like any old literature it has repetitions; following are some facts about repetitions:

In the ancient world poets composed and spread their poems orally. Nothing much was written. Because of the rhythm and tune it was easy to remember and it was passed from one generation to another easily. Repeating lines or phrases or word blocks is an Important feature of oral poetry. We see such repetitions in the oldest book Rig Veda, Homers works Illiad and Odyssey and later Tamil Sangam literature.

Rig Vedic repetitions and Homeric repetitions have been studied for long With more modern tools deeper studies are done and new facts are revealed.
The Rig Veda claims accurate oral transmission of almost 40,000 lines in all.

Rig Vedic repetitions have been studied by Maurice Bloomfield, Prof. J Gonda, T G Mainkar and NilanJana Sikdar Datta.
They say
The Rig Veda itself asks the poets to compose long verses orally like the rain god pouring his showers; sing praises in the Gayatri metre( R V 1-38-14)

Tamil Tolkappiam and Sanskrit rhetorics condemn repetitions as a fault punaruktavadaabhasa ; in Tamil kuuriyathu kuural Kutram.

But in old oral literature it is common.

 

A line or word block or phrase becomes a part of tradition. A new poet picks it up and uses it in his composition, sometimes changing it slightly to suit his own needs.

In the Rig Veda ,we find a good deal of repetition, about 8000 paadas in about 40,100 paadas. Gonda regards it as natural to magic, for it is supposed to give power . Others considered repetition primitive. They are wrong. It is part of oral tradition. We see it in the Rig Veda and Sangam Tamil literature. There is a time gap of at least 2000 years between the two. Even in modern film songs the words and tunes are repeated.

A thorough analysis of Rig Vedic repetitions offers a glimpse into the mental makeup, the psychological disposition of the society of that period- the collective beliefs , assumptions, aims and objectives as also a record of their spiritual experiences.

When we compare Vedic repetitions with other repetitions in Homer or Sangam Tamil literature we must remember the time gap between those compositions and the fact that Vedas are religious and others are secular.

 

xxx

Animals in the Vedas
In the Rig Vedic repetitions, man’s nearest neighbours, the animals, both wild and tame figure prominently.
Quite a large number of repetitions are drawn from the relation between the cow and its calf.
“come to us as cows come to their stable 5-33-10

“Indra is involved to come to the sacrifice as a cow with her calf 1-32-9

“Indra drinks Soma as a bull 5-36-1

A common and frequent image is
O god come to partake of the sacrificial feed as cattle come to their fodder”

Indra is invoked to come and drink like a thirsty deer 1-8-8
Or as thirsty doves 1-30-4.
The Maruts are like fast running horses 7-56-16
Asvins are compared with a pair of deer, cows, or two birds or two swans 5-78-12, 8-35 , 7-9
Indra and Brhaspati are compared with two chariot horses 2-24-12

These show Vedic Hindus loved nature and lived one with nature. We see such imageries of nature throughout Sangam Tamil literature which came at least 2000 years after the Vedas

Scholars who did not study Tamil literature bluffed a lot about Aryan Dravidian differences. But the repetitions and natural imagery in both, though divided by a period of 2000 years, show they belonged to the same tradition.

Source book for Repetitions:– The RGVEDA AS ORAL LITERATURE by Nilanjana Sikdar Datta, Harman Publishing House, New Delhi, 1999.

–subham–

HINDU BRONZES IN COLOMBO MUSEUM (Post No.5211)

Written by London swaminathan

 

Date: 12 JULY 2018

 

Time uploaded in London – 15-42  (British Summer Time)

 

Post No. 5211

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

 

 

COLOMBO MUSEUM IN SRI LANKA HAS GOOD BRONZES OF Lord Nataraja and Tamil saints Appar, Sundarar, Sambandar and Maniikavasagar. Parvati’s statues and Kathirgama Karthikeyan are also remarkable pieces.

 

Following are some good bronzes:

NATARAJA, DANCING SIVA

SIVA WITH FOUR HANDS

SIVA AND VISHNU WITH SRI AND BHU DEVIS

 

SUNDARAMURTHI NAYANAR, TAMIL SAINT

TAMIL SAINT MANIKKAVASAGAR IN THE CENTRE

TAMIL SAINT APPAR IN THE CENTRE

PARVATI

SIVA, SAMBANDAR, PARVATI

KATHIRGAMA DEVA KARTIKEYA

HANUMAN

–subham-

 

Interesting Life Story of Bhartruhari and Bhadragiriyar! (Post No.5210)

Bhartruhari meeting his former wife; Mogul painting

 

Written by London swaminathan

 

Date: 12 JULY 2018

 

Time uploaded in London – 7-46 am  (British Summer Time)

 

Post No. 5210

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

Bhartruhari    is a popular name in Hindu literature. But there were many poets and kings with the same name . One Bhartruhari  was a grammarian. Another Bhartruhari  was a poet and author of 300 verses Niti Catakam, Srngara Catakam and Vairagya Catakam. He lived in fifth century CE

The latest one lived around tenth century who was the contemporary of famous Tamil devotional poet Pattinathar. This Bhartruhari  composed Bhartruhari or BHADRAGIRI pulampal in Tamil, that is lament of Bhartruhari.

Whoever it was there is an interesting story who became the subject of folklore in Chattisgarh and Rajasthan. He was the disciple of Saint Goraknath.

The hero of our story is linked with king Vikramaditya. That name is also confusing. There were many Vikramadityas in India and the most famous one lived 2200 years ago
His wife name was Pingala and she repented for her mistake. Later he came to her on his travel to holy places with his followers. That meeting became the subject of Moghul paintings and folklore. The story changes from place to place.

 

Throughout India the beggar minstrels sing the wistful melodies of with the ever recurring refrain about the impermanence of life. They say neither the body nor the wealth last for long. They very often refer to Bhartruhari. Whether it is the name of the saint or grammarian or the poet who wrote 300 verses on Love, Peace and Renunciation is of historical interest.

 

Tradition says that the happy king or poet was metamorphosed by the inconstancy of his wife Pingala. Two pictures here show that Bhartruhari coming to beg alms from his erstwhile wife. He left her after an incident which showed that she loved someone else who loved someone else. We see a love triangle in the story. After becoming an ascetic, he got the name Gopichand and he met his penitent wife. In the picture, we see Bhartruhari accompanied by some wandering friars and his former wife with half a dozen attendants. They are on the banks of a stream with beautiful natural scenery.

A fruit that which gives long life was presented to Bhartruhari by a Brahmin.

He gave to his youngest wife Pingala

Pingala gave to her secret lover- a police officer- Mahipala

Mahipala passed it to his beloved Lakha

Lakha who fell in love with the king passed it to Bhartruhari, the king.

 

This awakened Bhartruhari and he abdicated the throne to his brother Vikramaditya of Ujjaini.

 

The confusion here is no one knew which Vikramaditya and which Bhartruhari.

 

Any way the message is clear—Impermanence of Life which is a popular theme in all ancient Sanskrit and Tamil hymns.

Here is the Tamil version
His name is Bhadragiri. He met Pattinathar, a merchant turned ascetic. Tamil history says he was a king and became an ascetic. His verses are called Bhadragiriyar lament (pulampal in Tamil). In some places, he imitates Tamil poets Tirumular and Pattinathar. It is a philosophic poem. He was against caste. He quoted Kapilar Ahaval. Bhadragiri was praised by a later poet Ramalinga Swamikal.
 

–subham–

 

A STORY ON HOSPITALITY-RIG VEDA AND PERIYA PURANA (Post No.5204)

Written by London swaminathan

 

Date: 10 JULY 2018

 

Time uploaded in London – 14-24   (British Summer Time)

 

Post No. 5204

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

Hospitality is a virtue praised in the Rig Veda (10-117) and the  Sangam Tamil Literature. A Tamil verse in Purananuru ( verse 182) says that even if it is the ambrosia from Indra Loka, Tamils wouldn’t eat it alone, without sharing. From the oldest book in the world Rig Veda to the latest film songs, Hindus praise this virtue as an act which gives one religious merit (Punya). Tirukkural, the Tamil Veda has lot of verses on it. There are thousands of Choultries (Chatras) which have been giving free food for guests from the Vedic Days.

In Bhagavad Gita (3-13), Lord Krishna says that one who cooks for himself alone is a sinner.

There is a story in Tamil Periya Purana to illustrate this point:

Periapuranam written by Sekkizar , is a great Tamil literary master piece which gives the life stories of 63 Siva Devotees of Tamil Nadu in verses. Like Shakespeare had portrayed human nature in all its diverse subtle aspects in his dramas, Sekkizar  has given us  unrivalled picture of the myriad sided character of the human mind in the world of religious and mystic life. The only difference is that Shakespeare used the medium of drama for unfolding his ideas, while poet Sekkizar has chosen the narrative form of literature. We have about 4000 verses in the Periya Puranam. Sekkizar lived 500 years before Shakespeare.

Here is the story highlighting the virtue of hospitality:-

Ilayankudi was a small village in Tamil Nadu. There lived a farmer by name Maran. He was so philanthropic that he donated all his wealth or life earnings to the devotees of Lord Siva.

According to Periya puranam, Lord Siva wanted to show the world that Mara Nayanar was imbued with true love and service towards his devotees.

One day ,during the rainy season, a Siva devotee knocked at the door of Mara Nayanar at the dead of night. Nayanar received him with a smile in his face and asked him to wait in the front room. When he asked his wife to cook something for him, she told him that there was no rice in the house.  She remembered however one thing; they sowed the paddy that day in their land, and if they could be collected, she could prepare some food.

As he heard his wife’s words, he felt glad as though he had recovered a lost treasure. He started at once to bring the paddy seeds. It was pouring down and there was pitch darkness. Impelled by love and spirit of hospitality, he took a basket, covered his head and collected as much paddy as he could from the muddy field. The seeds were floating the rain water. His wife prepared food after cleaning them. She asked him to collect the greens (spinach) from the backyard and prepared different dishes with the same greens.

When the food war ready, hot and steaming, Maran went to the front of the house to invite his guest for dinner. But the guest suddenly disappeared and in place rose a Brilliance and the couple saw the Divine Presence of Lod Siva and Parvati.

 

This story illustrates two things: the respect shown to Siva’s devotees and the hospitality.

We have a beautiful hymn Rig Veda (10-117) about this virtue:

 

Guests in the Rig Veda (10-117)

 

The Devas have not given hunger to be our death,

even to the well-fed man death comes in many shapes

The wealth of the liberal never wastes away,

he who gives no protection finds no consoler.(1)

 

He who, possessed of food, hardens his heart against

the weak man, craving nourishment, and suffering,

who comes to him for help, though of old he helped him

surely such a one finds no consoler.(2)

 

He is liberal who gives to one who asks for alms

to the distressed man who seeks food, wandering; success comes to him in the challenge of battle

and for future conflicts he makes a friend for him. (3)

 

He is no friend who does not give to a friend

to a comrade who comes imploring for food;

let him leave such a man – his is not a home—

and rather seek a stranger who brings him comfort. (4)

 

Let the rich man satisfy one who seeks help

and let him look upon a longer pathway;

wealth revolves like the wheels of a chariot,

coming now to one, now to another. (5)

 

–Subham–

 

 

YUPA- SACRIFICIAL POST- PART 2 (Post No.5186)

RESEARCH ARTICLE by London swaminathan

 

Date: 6 JULY 2018

 

Time uploaded in London –   5-53 am

 (British Summer Time)

 

Post No. 5186

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

 

We have already seen the references to Yupa, the sacrificial post, in the Rig Veda, Tamil Sangam Literature and 19 Yupa inscriptions found in India and Indonesia.

 

An interesting nomenclature concerning Yupa is found in Brahmana Adhyaya of the Bhumiknda of Yadhavaprakasa’s Vaijayanti, a well known Sanskrit lexicon.

While Yupa is a consecrated sacrificial post, Homayupa is one that is set up at sacrifices only for the decoration. The two Yupas that flank every fire at sacrifices are known by the name Upastha. Whatever, Yupa and the like, stands in front of the fire, is called Agnishta. The middle and the top of Yupa are called Samaadaana and Tarman respectively. The ring near the top is called Chasthaala. The rough unhewn bottom part of a Yupa is called Tuupara. Its girdle is known as Parivyaana, and wrappings Kumbaa.

 

Number 17

If the Yupa is seventeen cubits long, these seventeen cubits, from bottom upwards are designated, Methika, Uttraasa, Svarumochana, Anjana, Vaiyathita, Kshaalana, Savasiirshaka, Sudhanva, Rathagaruta, Saikhaalika, Karanjaka, Vaasava, Vaishnava, Tvaashtra, Saumya, Maadhura and  Vejana respectively.

During the Vajapeya Yaga, a race of 17 chariots was held.

Prajapati is represented by Number 17.

Number 17 is a mysterious number in the Hindu Vedas. I have already explained it  in my article (see below)

Mysterious Number 17 in the Vedas! (Post No.3916) | Tamil and …

tamilandvedas.com/2017/05/17/mysterious-number…

Research article Written by London Swaminathan Date: 17 May 2017 Time uploaded in London: 19-46 Post No. 3916 Pictures are taken from various sources such as Face …

 

From the above description, we come to know that there was one post for symbolically tying the victim and other posts to decorate the Yajna Bhumi.

An idea of the picturesque view of the Yajna Bhumi can be gathered from the Asvamedha Sacrifice scene in Valmiki Ramayana (Bala Kanda 14-22/27):–

 

We are told that 21 Yupas were erected and every one of them was octagonal and 21 cubits long. They are draped each in a cloth and adorned with fruits, foliage and flowers. The 21 Yupas were likened to  the Seven Rishis (Sapta Rsi= Ursa Major Constellation). The idea is that each of the sacrificial fires, ie. Gaarhapatya, Aahavaniiya and Dakshinaagni was allotted seven posts. There were thus three groups of seven each.

 

The elaborate descriptions, exact size and naming of the different parts show they were not pillars or posts for animal sacrifice or tying of the victim of the Yaga. All these explain the philosophy, some of which is already lost, behind the Yupa.

 

Ravana’s son Meghanaada is credited with a number of sacrifices. His sacrificial grove is described in the Ramayana to be bristling with hundreds of Yupas. The vast number only denotes their decorative role (Uttarakanda 25-3)

 

Regarding the inscriptions on Yupas, all are dated and this shows the historical sense of Hindus that existed 2000 year ago. We find Vikrama era, Kushana era and Krita era.

I have already given the names of Sangam Age Tamil kings and the Indonesian Kings in the first part. In North Indian Yupa inscriptions we come across:

Kushana

Maalava

Mokhari.

The Yagas performed were

Dvaadasa raatra,

Sapta soma samsthaa

Ekashasti raatra

Tri raatra,

aptoryaaman,

Pundariika etc.

 

Another interesting information available from the Indonesian Mulavarman’s Yupa is that he did ‘Bahusuvarnaka Yaga’.

It is also known as Bahu Hiranya (lot of gold)

Bahusuvarnaka is mentioned in Valmiki Ramayana (Balakanda 1-95).

Now we know from Uttarakanda that Meganada did the following seven sacrifices:

agnishtoma

Asvamedha

Bahu suvarnaka

Rajasuuya

Gomedha

Vaishnava

Mahesvara.

 

Thus Mulavarman proved tht Ramayana gives historical information and Ramyana proved that Mulavarman did a sacrifice which was famous from the Ramayana days.

In other words Ramayana and Sanskrit inscriptions corroborate the details of Yagas.

( I have given lot of Yaga names in my article about ‘400 types of Yagas’. We may add the details found here as well.)

Source: Ramayana, Sangam Tamil Literature, Rig Veda and ‘Indian Antiqua, Kern Institute, Leyden, 1947’.

–Subham–

 

 

 

AMAZING RIG VEDIC YUPA IN SANGAM TAMIL LITERATURE (Post No.5183)

RESEARCH ARTICLE by London swaminathan

 

Date: 5 JULY 2018

 

Time uploaded in London –   2-09 (British Summer Time)

 

Post No. 5183

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

 

 

AMAZING RIG VEDIC YUPA IN SANGAM TAMIL LITERATURE (Post No.5183)

Sangam Tamil Literature is at least 2000 years old; Rig Veda came several thousand years before that. Vyasa divided them into four Vedas 5100 years before our time according to tradition.

 

Rig Veda has used Yupa in two meanings

Sacrificial post-5-2-7

A pillar or a post-1-51-14

2000-year-old Tamil Literature used the same Sanskrit word in several places in two meanings; sacrificial pot or just a post.

Let me explain the places where it is used in the meaning of a sacrificial post; in addition to the Sanskrit word Yupa, it has beautiful translated it as Velvi Thun in a few other verses. Velvi = Yaga and Thun= post or pillar.

 

Tamil kings are well versed in Yagas and Yajnas. Under the guidance of able Brahmins, they did Rajasuyam and Asvamedham.

 

Sangam Literature consists of 18 books. Of them Purananuru is the encyclopedia of Tamil community.

Following are the very important references of YUPA:-

Purananuru  verse 224- line 1

Purananuru  15-21

Velvi Thun (Yaga Post)- Purananuru verse 400

Perumpanatruppadai- Lines 315-318

Akananuru – Velvi Nedunthun -220

Purananuru- 400

In addition to the above verses, we come across a reference to Rajasuyam in Purananuru verse 367. The Rajasuyam was performed by the Choza king Perunarkilli and attended by Ukkra Peruvazuth and Chera king Mari Venko. Avvaiyar, the mst famou Tamil poetess was over the moon to see all the three kings in unity. Tamils were notorious fighters who fought with one another for 1500 years continuously. That was the reason for Avvaiyar’s great jubilation.

From the above Yupa or Velvi Thun references we come to know that the kings who did Yaga and ereced Yupa post were:

1.Greatest of the Choza kings Karikalan

2.Greatest of the Pandya Kings Mudu Kudumi Peruvazuthi

3.Choza Nalamkilli

4.Sellur Kosar Community

5.Thondaiman Ilanthiraiyan

6.perhaps Rajasuyam performer PerunaR Killi

 

Some interesting details about them are:

Kadiyalur uruttiran Kannan (Rudraksha of Kadiyalur) sings about King Thondaiman Ilanthiraiyan—

“A king fisher coloured like a  sapphire seeking for prey took the jewel of  in its bill, and instead of going to the leaf of the Palmyra tree filled with birds, sat on the YUPA at which learned finished their sacrifice; it looked like a swan lamp on the mast of the boat of the Yavanas and twinkled like Venus which heralds dawn” (Perum Panatruppatai)

 

In the Puram verse 15, poet Nettimaiyar is wondering about the powerful Pandya Mudukudumi , whether his enemies are more in number or the Yupa post more in number. The emperor as performed so many yagas.

Kalidasa also confirms it in his Raguvamsa Kaya. When the Panady king was introduced to Indumati, her maid says this king always appear in wet cloth worn during Asvamedha Yajna (actual verse mentioned only Avabruda Snana done during Asvameda). Recent discoveries include the kings name in Tamil on a coin with Ava/horse image.

 

Before going into the details available in Hindu scriptures about the appearance and significance of Yupa, let me list the famous 19 Yupa posts discovered so far:-

1.Isapur, Mathura in Uttarpraesh, dated 102 CE

2.Kosam, Prayag, U.P. – 125 CE

  1. and 4.Naandsaa, Udaipur, Rajas. – 225 CE

5.Barnaala, Jaipur, Rajs.- 227 CE

6-9.- Badvaa- Kotah, Rajas.- 238 CE

10.Nagar, Jaipur, Rajas.- 264 CE

11.Barnaala, Jaipur- 278 CE

  1. Bijayagarh, Bharatpur, Rajas.- 71 CE

13-19- Kotei, Borneo, Indonesia- Seven Sanskrit Inscriptions on Yupa Stone Pillars- King Mulavarman 400 CE.

( This is not a comprehensive list)

Yupa inscriptions in Sanskrit

 

In Borneo scattered undated materias are found near Kapuas, Rata and the Mahkam rivers or in isolated pockets, the earliest epigraphic data from the island refer to Kotei at Muarakaman, on the Mahakam river in Borneo dated 400 CE.

The Kutei inscriptions are seven in number, of which four were found in 1879 and the rest in 1940. The inscriptions belong to Mulavarman, son of Asvavarman and grandson of Kundungga.

The inscriptions engraved on stone Yupas or sacrificial posts, refer to the performance of certain rituals and offerings of various kinds.

Mulavarman Sanskrit Inscription in Bangkok Museum.

In the second part let us look at the appearance of Yupa.

 

–to be continued…………………….

 

HOW DID SHIVA GET TIGER SKIN? (Post No.5177)

Compiled by London swaminathan

 

Date: 3 JULY 2018

 

Time uploaded in London –   18-52 (British Summer Time)

 

Post No. 5177

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

NATARAJA is the cosmic dancer. Shiva is represented in dancing form. He is four armed and has flowery braided locks ending in tight curls and whirling in the dance.

 

On the proper right side, In the flying hair, is a figure of Ganga represented as a ‘nagini’, on the left a cobra and the crescent moon. The head dress contains a skull and terminates in a fan of cassia leaves.; a pearl fillet encircles the forehead. a man’s earring is worn on the proper side and a woman’s on the left.

 

Of the four hands the rear right holds a drum (udukkai), the rear left a flame in a dish. The front right is in ‘Abaya mudra’ (do not fear gesture), the front left hand points to the lifted foot. Amongst the many ornaments are small bells tied round the calf of the leg. The whole figure is enclosed in a fiery arch (tiruvaasi), arising from the mouths of a pair of addorsed makaras, established on a lotus pedestal (padmasna).

Why?

“A legend is told in explanation of this dance (in the Tamil Peria Puranam) as follows:

In the forest of Taaragam there dwelt multitudes of heretical rishis, followers of the Mimaamsa. Siva proceeded there to confute them, accompanied by Vishnu disguised as a beautiful woman, and by Vishnu’s servant Aati Sesan, the naga Ananta.

 

The sages were at first led to dispute amongst themselves, but their anger was soon directed against Lord Siva, and they endeavoured to destroy Him by incantations
A fierce tiger was produced in the magic fires, and rushed upon Him. But he seized it in his hand stripped off its skin with the nail of his little finger, and wrapped it himself about as a garment.

 

The sages renewed their offerings , and produced a monstrous serpent , which Siva took in His hands and wreathed about his neck like a garland. Then he began to dance, but there rushed upon Him a last monster in the shape of a malignant dwarf, Muyalaka. Upon him the god pressed his the tip of his foot, and broke the creatures back, so that it writhed upon the ground, then he resumed the dance, beheld of God’s and Rishis.
On this occasion. Ati sesan obtained the boon to behold the dance again in Tillai, sacred Chidambaram, the centre of the universe.”
Symbolic Representation


More significant than the details of this legend, are the interpretations constantly referred to in the Saiva hymns. The dance called ‘Naadaanta’, represents the movement of energy within the universe. It is Siva’s Five Activities, ‘Creation, Preservation, Destruction, Embodiment and Release’. The drum is for Creation, through sound which for Hindus has always a moulding force on the material environment, the flame for Destruction by fire. The dwarf is Illusion, Plural Perception , the fetters of Time, Space and Casuality, the sense of Egoity, in general ‘Avidya’.

 

–Ananda Coomaswamy about the Museum pieces in Colombo Museum, Year 1914.

 

–Subham–

RAMAYANA IN ARTS OF ASIA BY GARRETT KAM (Post No.5166)

 

RAMAYANA IN ARTS OF ASIA BY GARRETT KAM (Post No.5166)


Written by LONDON SWAMINATHAN

 

Date: 30 JUNE 2018

 

Time uploaded in London –  13-56 (British Summer Time)

 

Post No. 5166

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

 

 

Ramayana in the Arts of Asia is a wonderful book with lot of information with particular reference to South East Asia. Author Garrett Kam is a scholar in the art history. I have found some useful information and pictures which I have never seen in any other book on Ramayana.

 

Ramayana character names change in all languages This is very useful for researchers. With is as a guide we can figure out the names of Hindu Gods in different countries. The pictures from private collections and museums are not available in other books. The display of important points in boxes is very attractive. I am just reproducing some pages which shows the Ramayana names in different cultures. Please enlarge the pages and read.

 

 

 

 

 

 

 

 

Nagapasa binds Rama and Lakshmana.

 

Everyone must buy this Encyclopaedia on Ramayana.

 

–subham–

HARE KRISHNA RATHA YATRA IN LONDON ON 24 JUNE 2018 (Post No.5149)

Written by LONDON SWAMINATHAN

 

Date: 26 JUNE 2018

 

Time uploaded in London –  7-51 am (British Summer Time)

 

Post No. 5149

 

 

 

Pictures by London swaminathan

 

 

International Society for Krishna Consciousness (ISKCON), also known as Hare Krishna movement, conduct annual Chariot Procession in all the major cities of the world every year. Chariot Procession (Ratha Yatra) of Lord Krishna and Balarama took place on 24 June 2018. The devotees gathered in thousands and they came from far off places. The procession went through the heart of London where millions of pictures were taken by the tourist as well as devotees. It started from Hyde Park and finished at Trafalgar Square where all had free vegetarian meals given by the Hindujas.

 

 

The devotees followed all the nine attributes of a true devotee and the pictures prove it

 

Nine Sadhanas

In a sloka in the Bhagavata, Prahlada explains to Hiranyakasipu that there are nine sadhanas to foster Bhakti, namely,

Sravana = Listening to the stories of God’s Lilas,

Kirtana = Singing  His praises

Smarana = Constantly remembering them

Padasevana = Serving him and his disciples

Archana= Worshipping him with flowers

Vandana = Saluting him and taking refuge in him

Dasya = Treating him as our boss and obey his commands

Sakya = Treating him as his life time friend

Atmanivedana = Dedicating oneself to Him (Ultimately comes the stage when one offers himself up to God effacing his self completely)

 

Please see the pictures below taken by me:–

 

 

 

 

 

 

 

 

 

-Subham-

Proverbs on God (Post No.5138)

Compiled by LONDON SWAMINATHAN

 

Date: 22 JUNE 2018

 

Time uploaded in London –  18-51  (British Summer Time)

 

Post No. 5138

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

1.Man proposes, God disposes
The greatness of the Almighty is beyond the ken of one’s comprehension

acintaniiyo mahimaa paresithuh- Kahaavatratnaakar (Sanskrit).

 

Who can comprehend the ways of God?- viramaorvasiiya of Kalidas

ko devata rahasyaani tarkayisyati

 

Tamil also has this proverb—Thaan ondru ninaikka Deivam ondru ninaikkum

2.God helps them that help themselves

 

God is the right hand of the diligent.

 

nityam prayatammaanaanaam sahaayah paraleswarah

3.God hath leaden feet but iron hands

Tamil- Arasan Andre Kolvaan, Deivam nindru kollum

God pays back the dimwit in his own coin

devopi mandaaya dadaati mandam

4.God provides for him that trusteth

 

Those devoted to Narayana know no fear

naraayanaparaah sarve no kutacana bibhyati -Bhagavata Purana

 

Never does anyone who does good, tread the path of woe- Bhagavad Gita 6-40

 

na hi kalyaanakrt kascid durgatim taata gachchati – BG 6-40

My devotee perishes neve- Bhagavad Gita 9-31

na me bhakta pranasyati -9-31

5.God shapes the back for the burden

 

What is impossible for the Creator?

Dhaaruh kim naama durghatam- Brhat kathaa Manjari

6.God tempers the wind to the shorn lamb

 

Nectar turns into poison and poison turns into nectar, if the Lord so chooses- Raguvamsa of Kalidasa

 

visamapyammrtam kvacidbhavedamrtam vaa visamiisvarecchayaa

7.Gods mill grind s slow but sure
Tamil- Arasan Andre Kolvaan, Deivam Nindru Kollum
Lord Krishna gave 99 chances to criticise him. When he did it for 100th time he was done away with.



8.When need is highest, God’s help is nighest

Draupadi was helped by Lord Krishna;

 

Elephant Gajendra was helped by Lord Vishnu;

 

Prahlada was helped by Narasimha;

 

With the Lord’s grace, the negative traits convert into positives -Subhasita Ratnabhandaagaara

 

9.Whom god would ruin, he first deprives of reason
Vinasa kale Vipareeta Buddhi

Samsayaatmaa vinasyati – BG 4-40

Doubting Thomasses perish

10.Every man for himself, and god for us all 
Tamil- Dikkatravarkku Deivamee Thunai

 

What is impossible with the unfailing benediction of the gods?- Kathaa sarit saagara

 

Four kinds of people worship me: the distressed, seeker of wealth, the wise and the seeker of knowledge; the wise is dear to me.- BG 7-16

11.There is no going to heaven in a sedan
God’s will is formidable- Mahabharata
12.Ye cannot serve god and mammon

 

No ills of life ever touch those that alone cling to the feet of Him who is beyond the world of likes and dislikes

13.Short prayers rise up to heaven

 

The power of God is so great that it opens doors everywhere- Ramayana manjari

14.Bells call other’s but themselves enter not into the church

 

Not the fishes in holy Ganges go to heaven- Ramakrishna Paramahamdsa
15.The nearer the church the farther from the God

 

The head which bows not at the feet of God of eight attributes is as worthless as organs which do not perform their proper functions -Tirukkural -9

16.Like priest like people

Lord Krishna says that people follow good people in the Bhagavad Gita

Whatever action a great man performs common man follows- BG 3-21

17.He that would learn to pray let him go to sea.
Deeds, good or evil, that spring from darkness shall not affect those who gloriously sing the praise of theLord – Tiruvalluvar, Kural 5

 

Lord Krishna also say that those who are in trouble pray to him in Bhagavad Gita (Sea Travel is such a difficult one)

 

18.Faith can remove mountains 

 

Padmapada walked on water when his Guru Adi Shankara called him from the other side of the Ganges

Dumb becomes eloquent and lame cross the mountains with the grace of God- Muka Kavi

 

Muukam Karoti vaachaalam, Pankum langrte Girim

 

19.The just shall live by faith

Truth is dear to God

 

Isvarah satyavaak praiyah- Kahaavatratnaakar

-subham-