1. Varnalingavayovasthah parokshyam cha balabalam Yathayogyam, yathashaktih Sanskarankarayet Sudheeh.
—(Bhrigu Samhita)
Sage Bhrigu stresses that all traditions must consider the chroma (colour), gender (property, mark) age (from time of implant till date) condition, along with its strength or weakness and the force that will be exerted on them. Here chroma means colour. But in architecture, colour is used in accordance with its power to reflect light, e.g. white colour reflects light completely. It is, therefore, said to be an excellent colour.
2. Vishwakarma Vastushastra: The first thing that Vishwakarma tells us about construction is “Poorva-bhoomim parikshyet pashchat vaastu prakalpayet” that is, one must first test the land and then start construction there. Vishwakarma further says that one must not construct anything on such a land, which is very rocky, which is hilly, where there are a large number of cracks or crevices, etc.
3. Kashyap Shilp: Sage Kashyap says that a foundation should be dug till the water is seen because after that there are rocks.
4. Bhrigu Samhita: In this, Bhrigu says that before buying land, it must be tested in five different ways, i.e. appearance, colour, taste, smell and touch. He also tells how to do it.
Tuesday, November 13, 2007
Wednesday, November 7, 2007
Age of earth
Contrary to the old researches the Indian Astrology from the beginning of this human being has already depicted that the age of earth is 432 crore years.
Science devoted 2000 years to come at par with Indian Astrological declarations.
Yajur Veda and Vishnu Puran are two noble examples, which depicted the theory of age of earth now accepted by modern researches made only in last 25 years.
There are four yugas in Indian astronomy. Kali Yuga 4.32 lakh years, Dwapar Yuga 8.64 lakh years, Treta Yuga 12.96 lakh years and Sat Yuga 17.28 lakh years. The total period is 43.20 lakh years. One chaturyuga multiplied by 1000 becomes the era of creation of the nature. Thus it is obviously clear that the age of earth given by the Big Bang Theory is similar to the Indian astronomical age of the earth. During this period it is very obvious that NASA’s observation for Ram Sethu amounts to 17.25 lakh years which matches with the Treta Yuga, the duration when Sri Ram came to the earth.
Science devoted 2000 years to come at par with Indian Astrological declarations.
Yajur Veda and Vishnu Puran are two noble examples, which depicted the theory of age of earth now accepted by modern researches made only in last 25 years.
There are four yugas in Indian astronomy. Kali Yuga 4.32 lakh years, Dwapar Yuga 8.64 lakh years, Treta Yuga 12.96 lakh years and Sat Yuga 17.28 lakh years. The total period is 43.20 lakh years. One chaturyuga multiplied by 1000 becomes the era of creation of the nature. Thus it is obviously clear that the age of earth given by the Big Bang Theory is similar to the Indian astronomical age of the earth. During this period it is very obvious that NASA’s observation for Ram Sethu amounts to 17.25 lakh years which matches with the Treta Yuga, the duration when Sri Ram came to the earth.
Kathopanishad
“Uttishthta jaagrta praapya varaan nibodhat”
Meaning: Arise, awake, and do not stop till the goal is achieved.
Meaning: Arise, awake, and do not stop till the goal is achieved.
Tuesday, November 6, 2007
Ram Sethu
In the Ramayana, Maharshi Valmiki has described about the Ram Sethu in details:–
“Samudram kshyovaya masunirpatanth samantath Sutranyanye pragrunhanti hyayatam sata yojanam”
Meaning: This great Sethu was constructed by the great builder Nala. On the first day, 14 yojan, on second day, 20 yojan, on third day, 21 yojan, on fourth day 22 yojan, on fifth day, 23 yojan and in toto 100 yojan-long Sethu was built.
Ref: Ramayan, Yuddha Kanda 22: 62
The Skandha Puran says, after returning from Lanka, Lord Ramachandra requested all the kings to protect and preserve this sacred Sethu.
“Bhuyo bhuyo vabino bhumipalah natwa natwa yachaye Ramachandra Samanwyo dharma sethu naranam kale kale palaniyo bhabidhi”
(Ref: 40:34)
“Samudram kshyovaya masunirpatanth samantath Sutranyanye pragrunhanti hyayatam sata yojanam”
Meaning: This great Sethu was constructed by the great builder Nala. On the first day, 14 yojan, on second day, 20 yojan, on third day, 21 yojan, on fourth day 22 yojan, on fifth day, 23 yojan and in toto 100 yojan-long Sethu was built.
Ref: Ramayan, Yuddha Kanda 22: 62
The Skandha Puran says, after returning from Lanka, Lord Ramachandra requested all the kings to protect and preserve this sacred Sethu.
“Bhuyo bhuyo vabino bhumipalah natwa natwa yachaye Ramachandra Samanwyo dharma sethu naranam kale kale palaniyo bhabidhi”
(Ref: 40:34)
Ramayana
Sage Valmiki, who authored Ram’s history, categorically stated that he had seen and talked to Ram. The following three Shlokas from Uttar Kand of the Ramayana stand testimony to that fact:
taam drishtvaa shrutimaayaanti brahmaananugaamineemim Vaalmeekeh prishthatah Seetam saadhuvaado mahaanbhoot
Meaning: Sita, walking behind Valmiki, looked like a goddess. All present hailed her glory(U.96.12)
iyam Daashrathe Seeta suvrata dharmachaarini apavaadaat parityakta mamaashramsameepatah
Meaning: O Dasharath’s son Ram, Sita is righteous and austere in her spiritual quest.You had abandoned her near my hermitage for fear of public outrage and calumny
(U.96.17)
prachetaso-aham dashamah putro Raghavnandan na smaraamyanritam vaakyamimau tu tav putrakau
Meaning: I am the tenth son of Pracheta, O Ram! I have never spoken a lie. I truthfully tell you that these two are your sons
(U.96.19)
taam drishtvaa shrutimaayaanti brahmaananugaamineemim Vaalmeekeh prishthatah Seetam saadhuvaado mahaanbhoot
Meaning: Sita, walking behind Valmiki, looked like a goddess. All present hailed her glory(U.96.12)
iyam Daashrathe Seeta suvrata dharmachaarini apavaadaat parityakta mamaashramsameepatah
Meaning: O Dasharath’s son Ram, Sita is righteous and austere in her spiritual quest.You had abandoned her near my hermitage for fear of public outrage and calumny
(U.96.17)
prachetaso-aham dashamah putro Raghavnandan na smaraamyanritam vaakyamimau tu tav putrakau
Meaning: I am the tenth son of Pracheta, O Ram! I have never spoken a lie. I truthfully tell you that these two are your sons
(U.96.19)
Vedas & Upanishads
There are four Vedas: Rig, which is about knowledge (gyan), Sama about chanting (music), Yajur about rituals and Atharva about sciences.
Upanishads are answers to questions. Thus, in Manduka Upanishad, Shaunaka ( a householder) asks Rishi Angiras: What is that by knowing which all can be known? The question proclaims the depth and profundity of the Upanishads. Angiras replies that knowledge exists at two levels—a lower level and a higher level. The study of the Vedas and arts belong to the lower level, and the study which leads to self-knowledge (Shankara’s atma bodha) is the higher level. Only atma bodha can liberate man, not recitations of the Veda.
About 108 Upanishads are said to have existed. Of them, six are very important. Called “Darshanas” (Philosophic systems), they form the majestic core of Hinduism. They are Sankya, Nyaya, Yoga, Vaisesika, the Purva and Uttara Mimamsas (or Vedanta).
Of the six systems, four tend to materialism and atheism! Such was the liberal mind of Hinduism.
Sankhya of Kapila is the oldest and most profound philosophic system known to man. Even the Buddha had taken advantage of it. But Sankhya is a materialistic philosophy. It opposed the Vedas and the Brahminical rituals. Sankhya asserts that the universe was not created by God. It evolved from the interaction between Purusha (eternal spirit) and Prakriti (nature). Thus, it undermined the foundation of supernatural religion by substituting evolution for creation.
Kapila denies the efficacy of Vedic rituals. He said everything could be known by three methods: Perception, inference and testimony. Prakriti is made up of three gunas—Satva, Rajas and Tamas. When their equipoise is disturbed, evolution begins through aggregation and segregation.
Nyaya of Gautama, based on Sankya, is more a system of logic than philosophy. It mentions God only in a casual manner. It adds one more way of perception—Analogy. Nyaya discusses methods of reasoning with the greatest subtlety. The Jains took nyaya to its logical heights.
Vaisesika of Kanada is anterior to nyaya. It also precedes Buddhism and Jainism. It tends to atheism. Buddhism and Jainism were influenced by it. It did not see any need to introduce God into the cosmic system. Vaisesika believed that substances which are aggregates of atoms are perishable. But atoms are eternal, invisible and intangible.
When Patanjali wrote his Yoga Sutra, the way to salvation was through sacrifices. In other words, through rituals. He changed all that. Yoga claims that one can see and know without the use of the senses. In fact, it teaches how to raise consciousness by stilling the senses. It is this steadying of the mind which Patanjali was chiefly concerned with. Yoga can restrain the vagaries of the mind.
Purva Mimamsa represents Hindu orthodoxy. It maintains that the Vedas are eternal and revealed. Man’s duty is to perform the sacrifices as prescribed in the Brahmanas.
Uttara Mimamsa (or Vedanta) of Vyasa Badarayana repudiates rituals. Vedanta is more a religion than philosophy, but the most philosophical religion in the world. It would probably be no exaggeration to say that the Vedanta concept of the Supreme Spirit (Monism) is the highest that humanity has been capable of. One cannot go beyond Shankara’s Advaita. Vedanta is the world view of the Hindu. Here duality is given up for a single reality (Advaita). A plurality of true infinities is not possible, says Vedanta.
Upanishads are answers to questions. Thus, in Manduka Upanishad, Shaunaka ( a householder) asks Rishi Angiras: What is that by knowing which all can be known? The question proclaims the depth and profundity of the Upanishads. Angiras replies that knowledge exists at two levels—a lower level and a higher level. The study of the Vedas and arts belong to the lower level, and the study which leads to self-knowledge (Shankara’s atma bodha) is the higher level. Only atma bodha can liberate man, not recitations of the Veda.
About 108 Upanishads are said to have existed. Of them, six are very important. Called “Darshanas” (Philosophic systems), they form the majestic core of Hinduism. They are Sankya, Nyaya, Yoga, Vaisesika, the Purva and Uttara Mimamsas (or Vedanta).
Of the six systems, four tend to materialism and atheism! Such was the liberal mind of Hinduism.
Sankhya of Kapila is the oldest and most profound philosophic system known to man. Even the Buddha had taken advantage of it. But Sankhya is a materialistic philosophy. It opposed the Vedas and the Brahminical rituals. Sankhya asserts that the universe was not created by God. It evolved from the interaction between Purusha (eternal spirit) and Prakriti (nature). Thus, it undermined the foundation of supernatural religion by substituting evolution for creation.
Kapila denies the efficacy of Vedic rituals. He said everything could be known by three methods: Perception, inference and testimony. Prakriti is made up of three gunas—Satva, Rajas and Tamas. When their equipoise is disturbed, evolution begins through aggregation and segregation.
Nyaya of Gautama, based on Sankya, is more a system of logic than philosophy. It mentions God only in a casual manner. It adds one more way of perception—Analogy. Nyaya discusses methods of reasoning with the greatest subtlety. The Jains took nyaya to its logical heights.
Vaisesika of Kanada is anterior to nyaya. It also precedes Buddhism and Jainism. It tends to atheism. Buddhism and Jainism were influenced by it. It did not see any need to introduce God into the cosmic system. Vaisesika believed that substances which are aggregates of atoms are perishable. But atoms are eternal, invisible and intangible.
When Patanjali wrote his Yoga Sutra, the way to salvation was through sacrifices. In other words, through rituals. He changed all that. Yoga claims that one can see and know without the use of the senses. In fact, it teaches how to raise consciousness by stilling the senses. It is this steadying of the mind which Patanjali was chiefly concerned with. Yoga can restrain the vagaries of the mind.
Purva Mimamsa represents Hindu orthodoxy. It maintains that the Vedas are eternal and revealed. Man’s duty is to perform the sacrifices as prescribed in the Brahmanas.
Uttara Mimamsa (or Vedanta) of Vyasa Badarayana repudiates rituals. Vedanta is more a religion than philosophy, but the most philosophical religion in the world. It would probably be no exaggeration to say that the Vedanta concept of the Supreme Spirit (Monism) is the highest that humanity has been capable of. One cannot go beyond Shankara’s Advaita. Vedanta is the world view of the Hindu. Here duality is given up for a single reality (Advaita). A plurality of true infinities is not possible, says Vedanta.
Friday, November 2, 2007
Everbody takes birth as Sudra
Janmana jayate Sudra, sanskarat Dwija uchyate
Meaning: Everybody takes birth as Sudra , but by virtue of teachings and reforms, can become Brahmin. That means, the son of Brahmin may not be Brahmin or the son of Khatriya may not be Khatriya etc. The caste system based on Gita does not give approval of hereditary or traditional norms of caste classification. Sudra can be elevated to Vaisya, Vaisya can be elevated to Khatriya and Khatriya can be elevated to Brahmin and they are interchangeable.
For example, Rishi Viswamitra was born in a family of Khatriya but he could become a good Brahmin, whereas though born of Brahmin parents, Dronacharya took the profession of a Khatriya .
Similarly, Satyakam was born as a Sudra but he could prove himself to be a perfect Brahmin.
Swami Vivekananda advocated that everybody should try to become perfect Brahmin not by religion but by virtue. There is similar mention in the Buddhist scripture, Dhammapada. According to Gita (14/18) persons with Satta Guna abodes to the upper berth above the heaven, Rajas rest at heaven or below to it, and Tamas at hell or below it. Division of caste on the basis of Triguna or Tri-virtues is very progressive system to build a true secular society. Not only Hindus, but Christians, Muslims, Sikhs-all can be classified as Brahmin, Khatriya, Vaisya and Sudra.
Meaning: Everybody takes birth as Sudra , but by virtue of teachings and reforms, can become Brahmin. That means, the son of Brahmin may not be Brahmin or the son of Khatriya may not be Khatriya etc. The caste system based on Gita does not give approval of hereditary or traditional norms of caste classification. Sudra can be elevated to Vaisya, Vaisya can be elevated to Khatriya and Khatriya can be elevated to Brahmin and they are interchangeable.
For example, Rishi Viswamitra was born in a family of Khatriya but he could become a good Brahmin, whereas though born of Brahmin parents, Dronacharya took the profession of a Khatriya .
Similarly, Satyakam was born as a Sudra but he could prove himself to be a perfect Brahmin.
Swami Vivekananda advocated that everybody should try to become perfect Brahmin not by religion but by virtue. There is similar mention in the Buddhist scripture, Dhammapada. According to Gita (14/18) persons with Satta Guna abodes to the upper berth above the heaven, Rajas rest at heaven or below to it, and Tamas at hell or below it. Division of caste on the basis of Triguna or Tri-virtues is very progressive system to build a true secular society. Not only Hindus, but Christians, Muslims, Sikhs-all can be classified as Brahmin, Khatriya, Vaisya and Sudra.
Thursday, November 1, 2007
Krishna, righteousness and victory
Jatha Krishna tatha Dharma, jatha Dharma tatha jay
Wherever there is Krishna, there is the righteousness and wherever there is righteousness, there is victory
Wherever there is Krishna, there is the righteousness and wherever there is righteousness, there is victory
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