As is well known, puraanic literature talks of start of creation from lord Brahmaa. To sustain that creation is the job of lord Vishnu, while annihilation is done by lord Rudra. Creation by lord Brahmaa does not start all of a sudden. First, he develops the five gross elements to elevate these to their highest levels. For example, earth element has to be developed so that it shows smells. Water element has to be developed for tastes. Fire element has to be developed for electricity. Air element has to be developed for praanas/ life forces. Sky element has to be developed for sounds. After these developments have taken place, then one can think of start of actual creation of living creatures.
The word meaning of Brahmaa has been stated to expand/fortification of thoughts. Fortification of thoughts may mean thus : if there is some thought developed inside us, it should fructify immediately in ideal conditions. If it does not happen, one has to think where is the roadblock. The roadblock may be that our mind is said to be a mixture of conscious and unconscious minds. If all conscious forces unite to fulfill the dream, then it will fructify. So, what is desirable, according to Shri Rajneesh, is that we do, learn to do most of our work with conscious mind. What is the difficulty with unconscious mind? This mind is attached with our sins also. In puraanic texts, lord Brahmaa has been depicted as seated in a lotus flower. The property of lotus flower is that it is not wetted by water, the water of sins.
Lord Brahma has been stated to be the cause. It seems that he has also been identified with the toe – shaped person situated in the flower.
It has been stated in one sacred text that whatever is colorful on this earth, that is un pious. One has to take it to the level of light of stars in the sky. But nowhere it is mentioned who is responsible for the colorful picture on this earth. What is or was the initial thrust for that? Once the impure picture is there, Brahmaa can develop it.
In vedic rituals, Brahmaa happens to be a special preist who normally sits besides yajamaana in soma sacrifice. He sits in south direction, facing northward. He is responsible for rectifying all the mistakes of the ritual. Though other priests also do rectify, but the contribution of Brahmaa priest is half in that. He does it mentally only. He is the best physician of the ritual. What can be the ailment of the ritual? Dr. Fatah Singh liked the statement of sacred texts that a ritual is - to perform a work in the best possible way. A work is performed by praana, by speech, by ears, by eyes, by heart, by mind. Vedic texts state each one of these as Brahma. Each one of these has to be worked upon, worked upon by lord Brahmaa, to take these to their highest levels of developments. For example, the highest point of praana has been stated to be to become likable, of speech to become intellect/prajnaa, of eyes to see truth, of ears to hear from infinite, of mind to feel bliss, of heart to become stable?
Brahmaa, the person responsible for rectifying mistakes of ritual, has been stated to be an image of divine lord Brihaspati. What can be learnt from this statement? One possibility is that consort of Brihaspati is goddess Taaraa. Taaraa means who can transform impious picture on this earth into pious ones.
There are vedic mantras which talk of bringing down the benefits of Brahma to the level of Indra, who is a warrior. The person chosen for representing Brahmaa in a ritual should be of Vasishtha subcast. As Dr. Fatah Singh used to say, the characteristic of Vasishtha is that he develops in upward direction, without caring for the surroundings. On the other hand, sage Vishwamitra cares for surroundings also. The quarrel between the two is famous in puraanic literature.
Vedic mantras talk of two types of Brahma – former and later. The former one has been stated to be symmetric and the later one to be non – symmetric. This can be understood better by the concept of Mr. J.A.Gowan.
Why lord Brahmaa is generally stated to be not worth worship-able? One possible answer can be that the essence of five elements has been called Brahmaa. It may mean that our self or ego is also an image of Brahmaa. It is desirable that this individual self assimilates into collective self. Then it will become lord Vishnu who sleeps on infinite one – the Shesha. According to Rajneesh, when one reaches at heart chakra, then the consciousness has such a state that it can neither be called to be individualistic, nor collective.
First published : 23-10-2009(Kaartika shukla panchami, Vikrami samvat 2066)
ब्रह्मा
टिप्पणी : जैसा कि सर्वविदित है, पुराणों में ब्रह्मा को तीन मुख्य देवों ब्रह्मा, विष्णु, महेश में से एक देव के रूप में चित्रित किया गया है । ब्रह्मा का कार्य सृष्टि करने का है, विष्णु का कार्य सृष्टि के पालन का और महेश का कार्य संहार का है । ब्रह्मा द्वारा सृष्टि का कार्य एकदम आरम्भ नहीं हो जाता, अपितु क्रमशः विकास के द्वारा होता है । पहले ब्रह्मा पांच महाभूतों से ५ तन्मात्राओं की सृष्टि करता है । इसके पश्चात् ही जीवों की सृष्टि आरम्भ होती है । उदाहरण के लिए, पृथिवी महाभूत से गन्ध तन्मात्राओं का विकास करना होता है, जल महाभूत से रस तन्मात्राओं का, अग्नि महाभूत से विद्युत आदि का?, वायु महाभूत से प्राण तन्मात्राओं का और आकाश महाभूत से शब्द तन्मात्राओं का । ब्रह्मा बनने के लिए आवश्यक है कि हमारा इस विकास प्रक्रिया पर आधिपत्य हो । आधुनिक भौतिक विज्ञान इस दिशा में प्रगति कर रहा है । अध्यात्म में हमें इसका विकास स्वयं अपने अन्दर करना है ।
पुराणों का यह तथ्य महत्त्वपूर्ण है कि ब्रह्मा ने एकार्णव सलिल में किसी पुष्करपर्ण को देखा । तैत्तिरीय ब्राह्मण १.५.२.६ का कथन है कि इस पृथिवी पर जो भी चित्र है, वह सब अश्लील है । उस सबका विकास करके उसे तारका, नक्षत्रों का रूप देना है, उसे द्युलोक में चित्र रूप में स्थापित करना है । यदि हमें किसी भोजन में रस मिला है तो वह भी इस पृथिवी का चित्र है । उस रस को उसकी पराकाष्ठा में स्थापित करना है । चित्र का अर्थ होगा कि उसमें चित् शक्ति के अतिरिक्त अविकसित चित्त भी मिश्रित है । लेकिन प्रश्न यह है कि पृथिवी पर जो भी आरम्भिक स्थिति का चित्र है, उसका उद्भव कहां से हुआ, उसके उद्भव का आरम्भिक कारण क्या है ? इसका उत्तर सरलता से नहीं मिलता । एक बार कहीं चित्र बना, फिर ब्रह्मा उसका वर्धन कर सकता है । पुराणों में कहा गया है(ब्रह्माण्ड पुराण १.१.३.२२) कि ब्रह्मा वह है जो भावों का बृंहण करता हो, भावों को बृहत् रूप प्रदान कर सकता हो । विष्णु पुराण ३.३.२२ में ब्रह्म अथवा ब्रह्मा की निरुक्ति के संदर्भ में कहा गया है कि बृहत्वात् , बृंहणत्वात् वा । ब्रह्माण्ड पुराण में इस कथन में भाव शब्द और जोड दिया गया है । उदाहरण के लिए मेरे मन में कोई विचार आया । वह विचार कल्प वृक्ष की भांति तुरन्त मूर्त रूप धारण कर लेना चाहिए । यही पुराणों के ब्रह्मा की सृष्टि है । हम सभी के मन में विचार आते हैं । लेकिन वह विचार मूर्त रूप तो धारण नहीं कर पाते । इसका कारण यह है कि हमारे मन के या चित्त के दो भाग कहे जाते हैं - अचेतन मन और चेतन मन । यह संभव है कि यदि यह दोनों मन मिलकर प्रयत्न करें तो विचार मूर्त रूप धारण कर सके । यदि अचेतन मन पापों से ग्रस्त है तो विचार मूर्त रूप धारण नहीं कर सकेंगे । जैसा कि पुष्कर शब्द की टिप्पणी में कहा जा चुका है, इस तथ्य को इस प्रकार दर्शाया गया है कि ब्रह्मा विष्णु की नाभि से निकले पुष्कर या कमल में विराजमान है । कमल के पत्ते को जिस प्रकार जल गीला नहीं कर सकता, इसी प्रकार पाप गीला नहीं कर सकता । किसको गीला नहीं कर सकता, इस विषय में कहा जा सकता है कि जो पुष्कर में विराजमान है, अंगुष्ठ पुरुष, उसे । यह अंगुष्ठ पुरुष ब्रह्मा हो सकता है( लक्ष्मीनारायण संहिता १.५४१) । पुराणों में ब्रह्मा को कारण कहा गया है । कार्य - कारण सम्बन्ध सर्वविदित है । इस विश्व में किसी भी कार्य के पीछे एक कारण विद्यमान रहता है । फिर कारण के पीछे दूसरा बडा कारण विद्यमान रहता है । इस प्रकार यह अन्तहीन शृङ्खला चलती रहती है ।
ब्रह्मा का उपरोक्त विवेचन पुराणों के अनुसार है । दूसरी ओर, कर्मकाण्ड में ब्रह्मा नामक का एक ऋत्विज होता है जो दक्षिण दिशा में उत्तराभिमुख होकर यजमान के साथ विराजमान रहता है । यह ऋत्विज मन ही मन अथर्ववेद का जप करता रहता है । सोमयाग में कोई भी कृत्य आरम्भ करने से पूर्व, उदाहरण के लिए सामगान आरम्भ करने से पूर्व, ब्रह्मा नामक ऋत्विज से अनुमति लेनी होती है । ब्रह्मा ऋत्विज अनुमति देने पर मन में जप का आरम्भ कर देता है कि इस कर्म के लिए सविता प्रसुवन करे इत्यादि । प्रथम दृष्टि में यह विचित्र प्रतीत होता है कि पुराणों और ब्राह्मण ग्रन्थों में ब्रह्मा के सम्बन्ध में इतना अन्तर है । इस अन्तर में स्थित एकता को समझने के लिए हमें कर्मकाण्ड में ब्रह्मा के स्वरूप को और संहिता ग्रन्थों में ब्रह्म के स्वरूप को समझना होगा । ब्राह्मण ग्रन्थों( शतपथ ब्राह्मण १.७.४.१९, १४.२.२.१९, ऐतरेय ब्राह्मण ५.३४) में ब्रह्मा ऋत्विज को भिषक्तम्, वैद्यों में सर्वश्रेष्ठ कहा गया है । ब्रह्मा यज्ञ का भेषज कर्म करता है, यज्ञ में जो छिद्र रह जाते हैं, उनका प्रायश्चित्त करता है । यज्ञ के रोग या छिद्र क्या हो सकते हैं, इस विषय में यह समझ लेना होगा कि श्रेष्ठतम कर्म को यज्ञ कहते हैं । कोई कर्म मन, वाक्, प्राण, चक्षु, श्रोत्र, हृदय आदि से सम्पन्न हो सकता है । ब्राह्मण ग्रन्थों में इनमें से प्रत्येक को ब्रह्म कहा गया है । बृहदारण्यक उपनिषद ३.१० ( शतपथ ब्राह्मण १४.६.१०) में प्राण, वाक्, मन आदि की पराकाष्ठा बताकर इनका ब्रह्म से क्या सम्बन्ध हो सकता है, इसका स्पष्टीकरण किया गया है । कहा गया है कि प्राण की पराकाष्ठा प्रिय बनना है । प्राणों की रक्षा के लिए मनुष्य कुछ भी करने को तैयार हो जाता है । अप्रिय प्राण कौन से होंगे, यह विचारणीय है । वाक् की पराकाष्ठा प्रज्ञा बनने में है । इस प्रज्ञा द्वारा वेद, पुराण, इतिहास का ज्ञान होता है । चक्षु की पराकाष्ठा सत्य की प्राप्ति में है । चक्षु से देखा हुआ ही सत्य कहा जाता है । श्रोत्र की पराकाष्ठा दिशाओं की भांति अनन्त बनने में है । मन की पराकाष्ठा आनन्द प्राप्ति में है । हृदय की पराकाष्ठा स्थिति में है । इन सब कथनों से यह संकेत मिलता है कि जिस कर्म में जिस रूप में भी अचेतनता विद्यमान है, उसे दूर करना, अजाग्रत को जाग्रत बनाना ही ब्रह्मा ऋत्विज का कार्य है । ऐतरेय ब्राह्मण ५.३४ से संकेत मिलता है कि अचेतनता को दूर करने का कार्य यद्यपि अन्य ऋत्विज भी करते हैं, लेकिन ब्रह्मा ऋत्विज इस कार्य को बीज रूप में, भू:, भुव:, स्व:, भूर्भुव:स्व: आदि व्याहृतियों द्वारा करता है । कहा गया है कि इस लोक में जिस ब्रह्मा ऋत्विज का वरण किया जाता है, वह अमर्त्य स्तर पर बृहस्पति का रूप होता है । पुराणों में बृहस्पति को सदैव इन्द्र अथवा देवों के पुरोहित के रूप में वर्णित किया गया है । पुराणों में तारा को बृहस्पति की भार्या कहा गया है । तारा की प्रकृति को ऊपर के वर्णन में पृथिवी के चित्र को तारका/नक्षत्र में बदलने के आधार पर समझा जा सकता है ।
कर्मकाण्ड में जिस ब्रह्मा ऋत्विज का वरण किया जाता है, उसे वसिष्ठ गोत्र का होना चाहिए । वसिष्ठ ऋषि को ब्रह्मिष्ठ कहा जाता है । डा. फतहसिंह के अनुसार वसिष्ठ की प्रगति ऊर्ध्वमुखी होती है । वसिष्ठ अपने परितः समाज को प्रभावित करने का प्रयत्न नहीं करता । दूसरी ओर, विश्वामित्र अपने परितः समाज को प्रभावित करने का प्रयत्न करता है । विश्वामित्र द्वारा स्वयं को ब्रह्मर्षि कहलाने का प्रयत्न पुराणों की कथाओं में आता है । ऋग्वेद ३.५३.१३ आदि में कहा गया है कि विश्वामित्र ने इन्द्र की पुष्टि के लिए ब्रह्म का उपयोग किया । इस संदर्भ में इन्द्र को इन्द्रियों के स्वामी के रूप में समझना चाहिए । इस प्रकार वैदिक साहित्य में ब्रह्म की दो धाराएं हैं । एक धारा ब्रह्म के सर्वोच्च विकास को यथावत् सुरक्षित रखना चाहती है । दूसरी धारा ब्रह्म के विकास का उपयोग सामान्य जीवन को श्रेष्ठ बनाने के लिए करना चाहती है । ऋग्वेद ८.३७.१, ८.५२.९ , ८.६९.९, ८.८९.३, ८.९०.३, १०.१४८.४ आदि में इन्द्र के लिए ब्रह्म का वर्धन करने का निर्देश है ।
वैदिक ऋचाओं में ब्रह्म के दो रूपों का उल्लेख है - पूर्व्य और नव्य । ऋग्वेद १०.१३.१ में पूर्व्य ब्रह्म का उल्लेख है(युजे वां ब्रह्म पूर्व्यं नमोभि: ) । ऋग्वेद १०.८९.३ में नव्य ब्रह्म के साथ असम विशेषण जोडा गया है । इसका अभिप्राय यह हो सकता है कि जो पूर्व्य ब्रह्म है, वह सम है, सममिति वाला है । जो नवीन ब्रह्म है, वह असममित है । सदैव यह प्रयत्न किया जाता है कि अपर ब्रह्म से ऊपर उठकर परब्रह्म परमात्मा को प्राप्त किया जाए । सममिति के संदर्भ में श्री जे.ए.गोवान की परिकल्पना को उद्धृत किया जा सकता है जिसके अनुसार इस विश्व में सारा द्रव्य असममित है । विष्णु पुराण ६.५.६४ में ब्रह्म को शब्दब्रह्म और परब्रह्म इन दो रूपों में विभाजित किया गया है । शब्दब्रह्म की प्राप्ति आगमों में निर्देशित क्रियाओं द्वारा होती है, जबकि परब्रह्म की प्राप्ति विवेक द्वारा होती है । शब्दब्रह्म अन्धकार में दीप जैसा है, जबकि परब्रह्म सूर्य समान है ।
ब्राह्मण ग्रन्थों ( शतपथ ब्राह्मण १४.६.१.७, बृहदारण्यक उपनिषद ३.१.७) में इसका रूप इस प्रकार है कि संवत्सर में ब्रह्मा पक्षों - पूर्व पक्ष और अपर पक्ष का प्रतिनिधित्व करता है । मन ब्रह्मा है, चन्द्रमा ब्रह्मा है । इसका अर्थ यह हुआ कि जिस प्रकार चन्द्रमा में दो पक्षों में ह्रास - वृद्धि होती है, उसी प्रकार मन के दो पक्षों - अचेतन और चेतन में ह्रास - वृद्धि की जा सकती है । श्री रजनीश का कहना है कि हम अपने दैनिक जीवन का सारा कार्य अचेतन मन द्वारा कर रहे हैं । विपश्यना द्वारा हमें अपने अचेतन मन पर पडा बोझ हटा लेना चाहिए जिससे वह ऊर्ध्वमुखी दिशा में प्रगति करने में सहायक बन सके ।
पुराणों में पुष्कर में ब्रह्मा की प्रतिष्ठा का स्थान कहा गया है । जैसा कि ऊपर उल्लेख किया जा चुका है, पुष्कर की एक विशेषता यह है कि पाप रूपी जल पुष्कर को गीला नहीं कर सकते । पुष्कर की नाभि में अङ्गुष्ठ पुरुष विराजमान रहता है। पुष्कर का दूसरा अर्थ यह हो सकता है कि पुष्कर ऊपर से हुई वर्षा के जल का संग्रह कर सकता है । कर्मकाण्ड में कृष्णाजिन व पुष्करपर्ण में मृदा का संचय किया जाता है । अध्यात्म में ऊपर से वर्षा का अर्थ समाधि से व्युत्थान की अवस्था में हुई आनन्द की वर्षा से लिया जाता है । अतः पुष्करपर्ण में स्थित होकर आनन्द की वर्षा का संग्रह किया जा सकता है और फिर उस आनन्द को एक विशेष दिशा प्रदान की जा सकती है, वैसे ही जैसे ब्रह्मा ने अपने कमण्डलु में गंगा का संग्रह कर लिया था । अन्यत्र पुष्करपर्ण में ब्रह्मा के बिखरे वीर्य का संचय करने का उल्लेख आता है जिससे वालखिल्य ऋषियों की उत्पत्ति हुई । पुराणों में तीन पुष्करों का वर्णन आता है - ज्येष्ठ पुष्कर, मध्यम पुष्कर और कनिष्ठ पुष्कर । जहां पुष्प ऊर्ध्ववक्त्र हो, वह ज्येष्ठ पुष्कर है । जहां तिर्यक् वक्त्र हो, वह मध्यम पुष्कर है । जहां अधोवक्त्र हो, वह कनिष्ठ पुष्कर है । सोमयाग में वसिष्ठ गोत्र के ब्राह्मण को ब्रह्मा ऋत्विज बनाने का विधान है । डा. फतहसिंह की व्याख्या के अनुसार वसिष्ठ ऋषि की साधना में प्रगति ऊर्ध्वमुखी होती है, वह प्रगति समाज को प्रभावित नहीं करती । दूसरी ओर, अगस्त्य ऋषि की प्रगति तिर्यक् रूप में होती है जो समाज को प्रभावित करती है । पुराणों में कनिष्ठ पुष्कर में अगस्त्य ऋषि की स्थिति कही गई है ।
यह महत्त्वपूर्ण है कि ब्रह्मा को प्रायः अपूजनीय देव कहा जाता है । लोक में भी पुष्कर आदि स्थानों के अतिरिक्त ब्रह्मा के मन्दिर कम ही देखने में आते हैं । इसका कारण यह हो सकता है कि जो अहंकार है , उसे ब्रह्मा कहा गया है ( नारद पुराण १.४२.१६ में पांच धातुओं/पांच तत्त्वों को ब्रह्मा कहा गया है ) । यदि प्रयत्न किया जाए तो व्यष्टिगत अहंकार को समष्टिगत अहंकार में विलीन किया जा सकता है । तब यह अहंकार पूजनीय बन जाएगा । हम सभी व्यष्टिगत अहंकार से निर्मित हैं, अंगुष्ठ पुरुष का रूप हैं जो देह में स्थित हृत्पुष्कर में विराजमान है । नारद पुराण के अनुसार जो अनन्त है, वह विष्णु का रूप है । जैसा कि सर्वविदित है, ब्रह्मा अन्तवान् देवों में से एक है । जब यज्ञ में ब्रह्मा नामक ऋत्विज किसी कर्म के आरम्भ में सविता देव का आह्वान करता है, तो उससे तात्पर्य यही हो सकता है कि कोई कर्म व्यष्टिगत अहंकार से संचालित न होकर समष्टिगत अहंकार से संचालित हो, देवशक्तियों से संचालित हो ।
जैसे - जैसे मनुष्य चेतना के उच्चतर स्तरों पर जाता है, वैसे - वैसे व्यष्टिगत अहंकार कम होकर समष्टिगत अहंकार में वृद्धि होती जाती है । श्री रजनीश के अनुसार हृदय चक्र में पहुंचने पर स्थिति ऐसी होती है कि न तो पूरा व्यष्टिगत और न ही पूरा समष्टिगत अहंकार होता है । फिर ग्रीवा के विशुद्धि चक्र में पहुंचने पर समष्टिगत अहंकार प्रबल हो जाता है । एक दूसरे के मन की बात जानी जा सकती है ।
COMMENTS
Cosmological and Yajna Brahma have been explained. But Mahabharata, Shantiparva chapter 356 gives 7 human Brahmas. Start of Brahma has been explained by Madhusudan Ojha in his book Jagadguru Vaibhavam-Rajasthani Granthagar, Jodhpur. I have tried to identify all the 7 Brahma, their times and places. One Brahma was at Pushkar, which is 12 degree west of Ujjain and at 35 degree north latitude. 4 highways emanated from that town in 4 directions. It is now caled Bukhara. Ajmer has been called Pushkara of Indraprastha in Skanda purana. Exact opposit to it was Pushkara Dvipa, which is south America. 4 highways originated from Cuzco also covering both Americas. Its Amazon valley was called Rasatala. Details are in my books-siddhanta-darpana, sankhya siddhanta ad also given in 2 articles attached herewith-Arun
FURTHER COMMENTS ON SAMA AND ASAMA (SYMMETRIC AND ASYMMETRIC)
Purāņic History of Assam
-Aruņ Kumar Upādhyāy, IPS
B-9, CB-9, Cantonment Road, Cuttack-753001
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Email arunupadhyay30@yahoo.in
1. Introduction-Purāŋic history of Assam is important in 3 senses-(1) At least one of the 7 human Brahmās and the original one was from this region. (2) In addition to Brahmā, it was place of Indra who has been called Dik-pāla (ruler) of the east. (3) It was center of east India up to Indonesia and was the last part to come under foreign rule. So it contains most signs of original vedic-purāŋic civilization. To appreciate the implications, we have to see the outline of ancient geography and time scales.
2. Ancient geography-There are 3 Dhāmas in space-(1) Universe as collection of 1011 galaxies is upper one, (2) galaxy as collection of stars is middle one, and (3) Solar system is lower. Correspondingly, 3 lokas of Indra were (1) Upper-Russia, (2) Middle-China, (3) Lower- India. These were further divided into 3 lokas each, with 2 common in between there are 7 lokas as in space (1)-
Lokas In Space On earth
Bhū Earth planet India south of Vindhya
Bhuvar Sphere 4000 times earth Between Vindhya and Himālaya
Svar Soar system Trivişţap (Tibet) =Svarga
Mahar Sphere of width of spiral arm China-Its people were called Mahān = Han by Brahmā
Janah Galaxy Mongolia (Mukul = Preta in Arabic)
Tapah Visible Universe = 264 x earth Siberia (Steppes)
Satya Infinite universe Polar circle
India has also been called one fourth of the lotus around north-pole called Meru (Sumeru). Its 4 sides have 4 colours (2). It means that north hemisphere map was in 4 parts of 900 width in longitude shown in 4 colours. There is a theorem in modern Topology that any map can be made in 4 colours-It is still to be proved. That Bhārata-varşa was south of extended east-west till ocean and had 3 major parts-From Arab to Indus river, Indus to Brahmaputra, and east of Brahmaputra till Vietnam and Indonesia. Eastern part looks like head of elephant with Indonesia as its trunk (śuŋɖa). So, the last part has been called śuŋɖā in Vālmīki Rāmāyaŋa, Kişkindhā Kāŋɖa. Till today śuŋɖā group of islands and strait names continue. As the area adjacent to China is like elephant, they call India as elephant kingdom. In count of 3 or 7 lokas of Indra, China is in middle, so it is called middle kingdom.
There are 7 Dvīpas (continents) on earth-Jambū (Asia), Kuśa (north Africa), Śaka (Australia, also called Agni or Anga-in south east direction of Agni), Śālmali (central and south Africa), Plakśa (Europe, Greenland, Caribbean), Krauńcha (north America-in shape of Krauńcha bird = Heron), Puşkara (South America). Southern-most part is Ananta (Antarctica). Near to that is Yama-dvīpa (Twin islands) whose south west tip has been called Yamakoţi-pattana (900 east of Ujjain) in Sūrya-siddhānta, chapter 12. In solar system also, planetary system upto Neptune has been called disc shaped earth of 100 crore yojanas (1 yojana =1000 part of earth diameter =12.8 kms). Its half part is called Loka (lighted) and remaining is Aloka (darker) part. In loka part, 7 dvīpas are formed by apparent rotation of planets around earth. Intervening zones are called oceans. Dadhi (curd) ocean is zone of solid planets.
Land beyond 3 lokas of Indra is also divided into 7 Talas -Atala (Italy, Europe), Talātala (north Africa), Atalāntaka (Atlantic region), Sutala (Plains of Australia), Rasātala (south America), Pātāla (north America), Vitala (Canada, Greenland).
3. Bhārata-varşa- is divided into 9 parts-which are approximate triangles like 9 triangles of Śrī-yantra. Main part is Bhārata-khaŋɖa rectangular between Sindhu and Brahmaputra rivers and triangular in south surrounded by seas. It was also called Indu = moon (Huensang) due to 3 reasons-(1) Seen from north Himālaya is crescent shaped, (2) It is cold like moon, (3) It gives light of knowledge to world as moon gives light. Indu was pronounced as Inde by Greeks which has become India. Seen from south it is inverted triangle called Śakti-trikoŋa (female triangle). As it is the main part whose standards are followed in other parts, it is Kumārikā-Khaŋɖa, as Kumārikā (infant female) is the original form of Śakti. After civilization started with Svāyambhuva-Manu, it was called Aja-nābha-varşa, i.e. navel of Aja = God (Vişŋu). It was main center of civilization and place of Vişŋu. Navel place is called Maŋipūra-chakra in Human body. Vişŋu (solar system) is in ocean of galaxy). Similarly, on earth Vişŋu is in Gangā-sāgara (now called Bay of Bengal). It is surrounded by 4 weapons-Chakra is Puri region (Chakra-Tīrtha), Śankha is Kambuja (both mean conch) or Cambodia (Kampuchia). Gadā (mace) is long strip from Thailand to Singapore (It is śŗnga = horn). It was called Kumuda mountain, so mace was called Kaumodakī. Dragons here are called Komodo. His lotus is Maŋi-padma or Maŋipur state from which Brahmā was born-That is Burma now called Myammar (mahā + amara = Brahmā).
Nābhi
also means center region which is heart in human body. South end is inverted
triangle. On that, if north boundary in crescent form is linked, it becomes the
common figure of heart which is shape of India, not of human heart.
Later on it was named as Bhārata-Varşa because its ruler fed the world. Notably Bharata, son of Ŗşabha-devaji and later on Bharata, son of Duşyanta of Chandra-vamśa have been kings of that stature.
Trivişţap (Tibet) means 3 trees. Here, tree is a river zone. Its root is catchment area, main river is stem and branches are its delta. Tibet is 3 catchment zones-west is catchment of Sindhu called Vişŋu-viţapa (Vaişŋo-devī). Even now Kashmir is called heaven on earth. Here Jesus had come, so it is stated that he had re-surrected bodily to heaven. Centre part is Śiva-viţapa, catchment of Gangā river system-it has emerged from Jaţā (hair-locks) of Śiva. East part is viţapa of Brahmā, so the Lohita river emerging from this place is called Brahma-putra.
There are 7 main rivers in each of the 3 parts from east to west (3)-Indian rivers are named in Purāŋas-(1) Sindhu, Gangā, Yamunā, Sarasvatī, Godāvarī, Narmadā, Kāverī. (2) West rivers may be 2 big rivers of Iraq (Dajla, Furat) and 5 Gaurī rivers from Hindu-kush mountain-called Pancha-Gaura (Panjkor mountains), (3) Eastern rivers may start from Brahmaputra and its associate Yamunā. Next big river is Irāvatī (Irawadi) in Burma. Mā-Gangā (Mekong) is the largest river in Vietnam originating from Thailand. Two other major river groups are –Chao-Praya (old name Mae-nam = Mother river), Nan-system. Seventh appears to be Musi (Mūşika) river in Sumātrā-main Śuŋɖā island. Names of rivers are repeated-Musi is in Hyderabad also. Irāvatī is name of Rāvī in Punjab. Gomatī is a river west of Sindhu (Rkveda 10/75/6) and also near Lucknow in UP.
4. Chronology-Astronomical yuga is of 12,000 divya years, where a divya year is of 360 solar years (Sūrya siddhānta, chapter 1). This is the period in which planets up to Saturn at 1000 sun diameters make integral number of revolution. That gives rise to cycles of reversal of magnetic poles and motion of geographical poles (also viewed as continental shift).1000 such yugas make 1 kalpa or day of Brahmā in space. This period of 4.32 billion years is the period up to which planetary motion is expected to remain. In this period, earth will cover distance in its orbit equal to circumference of galaxy (Sūrya siddhānta, chapter 12). In the present Kalpa of 4.32 billion years, 6 manvantaras of 71 yugas and 7 sandhyā, each of 1 satya-yuga of 1728,000 years have passed. In the 7th manvantara, 27 yugas have passed. In 28th yuga, Satya, tretā, dvāpara were completed on 17/18-2-3102 BC Ujjain midnight. Then, kali of 432000 years has started. This comes to 1,97,31,44,000 years of the total day of Brahmā of 432 crore years. After deducting 47400 x 360 years spent in creation, it is 1,95,58,80,000 years till start of kali. At present, that two-day nights of Brahma of 864 crore years each have passed and it is the time in 3rd day (4). Thus, the total time passed is about 1926 crore years. This tallies with the modern estimates of 10 to 25 billion years life of cosmos. kali started on the day Bhagvāna Kŗşŋa expired-17/18-2-3102 BC, midnight at Ujjain. 18th was Friday. In Paitāmaha system of south India, Guru year (equal to solar year) was Pramāthī. In Sūrya-siddhānta used in north India, Guru year (as per mean motion of 361 days 1 hour in 1 rāśi) it was Vijaya. After 6 months 11 days (188 days in lunar month), Jaya year started when king Yudhişţhira went for Abhyudaya (emancipation).. That was start of Jayābhyudaya-śaka.
However, historic yuga is also of 12,000 divya years, but here divya year means 1 solar year. This is clear from Vāyu purāņa (57/17, 99/419) where saptarşi vatsara is stated to be 3030 mānuşa (human) years or of 2700 divya years at another place. Manuşya (man) has mana (mind) which is an image of moon as per Puruşa-sūkta (7). So Mānuşa year is 12 rotation of moon around earth = 12 x 27 = 324 days. Divya also means bright, and it is due to sun. Thus solar year can be called divya year of 365.25 days. Assuming these figures, 3030 mānuşa years = 2717 solar years. 17 (or 18) extra years have been indicated as sansarpa kāla (Chandrāvadāna Kāla-Tantra, by Chandrakanta Bali, page 76). Similarly, Dhruva-year (in Brahmāņďa purāņa 1/1/2/29/18) called Krauńcha year (in Vāyu purāņa 57/18) is of 9,090 mānuşa years or 8100 solar years. Thus, we take 24,000 years of historic yuga with first half of 12,000 years avasarpiņī starting with satya, tretā, dvāpara, kali. Second half utsarpiņī is in reverse order of yugas. In this also, 3rd day is running with kali of avasarpiņī starting on 17/18-2-3102 BC Ujjain midnight.
The 3rd day of Brahmā started with Vaivasvata Manu from whom Satya yuga started. His father Vivasvān had started this system in Sūrya siddhānta (Vivasvān and Sūrya - both mean sun). Thus, period of Vivasvān is 4800 + 3600 + 2400 = 10,800 years before 3102 BC i.e. in 13,902 BC. His calendar started with Chaitra month bright half when sun enters Meşa sign (now at time of spring equinox). Mahābhārata, vana parva chapter 230 tells that Kārttikeya had started year from Dhanişţhā (β Delphini) star after pole had shifted from Abhijit (Vega) star in about 15,800 BC. Since year started with rains (varşā), it was called varşa. That tradition of starting year with rains when sun started southward motion was continued from earlier tradition of Asuras who were supreme before Kārttikeya. Till today, Sūrya siddhānta calls it Asura day. This yuga system did not exist in period of Brahmā, so satya yuga did not start with him, he was in earlier (ādya) tretā (Vāyu purāņa 9/46, 31/3, 33/5).
For history, Matsya purāņa (273/76, 77), tells that after Svāyambhuva Manu there were 43 yugas till Vaivasvata Manu. Bhavişya purāņa, pratisarga parva (1/4/26) tells this period as 16,000 years. Thus, each yuga here is only of 360 years-called a divya year in astronomy. Divya-day (translated as Baɖā-dina) starts with northward motion of sun, which originally meant to be start of Julian calendar year in 46 BC, but people started after 7 days to coincide with start of Pauşa dark half of Vikrama year 10. The start of north motion was termed Kŗşņa māsa (Chris-mas) as night is longest on that day in north hemisphere.. These texts also mention 28 yugas or 10,000 (360 x 28 = 10,080) or more correctly 10,800 years after Vaivasvata Manu-till Kali start when Purāņas were finalized by Veda-Vyāsa (Kŗşņa Dvaipāyana). Combining both, Brahmāņɖa purāņa (1/2/9/36, 37) tells that 26,000 years or 71 yugas (called manvantara, historic one) have passed from Svāyambhuva Manu till kali start.
In historic cycle also, 24,000 years period has been called Brahmābda in Bhavişya purāņa, pratisarga parva , (91/1/3) and Ayanābda yuga in Vāyu purāņa (31/29). Thus, there are two complementary cycles-
(1) 26,000 years of 71 yugas of 360 years each (more correctly, of 365 years equal to days in solar year.
(2) 24,000 years in 2 halves- avasarpiņī of 12000 years starting with satya, tretā, dvāpara, kali-of 4,3,2,1 parts, followed by utsarpiņī is in reverse order of yugas.
26,000 years is the period of precession of earth’s axis, called ayana-chakra in Indian astronomy. From position of equinox point or of solstices, we can verify the yuga mathematically. Civil yuga is the real cycle of glacial periods which is a combination of rotation of major axis of earth’s orbit in about 1,00,000 years and precession of equinoxes in 26,000 years in reverse direction. When earth is at apogee (highest point of earth’s orbit) or is farthest from sun, it gets least heat. Combined with that, if the north-pole is inclined away from sun, glaciation sets in. When north-pole is towards sun at apogee, then there will be glacial flood. Thus, glacial cycle will be joint effect of the two cycles, as propounded by Milancovich of Czechoslovakia in 1923. That comes to 21,600 year cycle-
However, the real cycle is of 24,000 years as the speed of precession varies and there is nutation also. Rotation of major axis also has some long term components of 4,12,000 years and above. It can be seen that nodes of glacial cycle have always occurred in tretā - floods in avasarpiņī and ice age in utsarpiņī. In taking 24,000 year cycle, we are merging 312000 year cycle part of major axis rotation with precession-
The yuga cycle also tallies with civilization as stated in Mahābhārata, śānti parva (232/31-34). Dvāpara is time of changes and revival, but yajńa (science of production) reaches to top in tretā only. By taking cycle of 24,000 years instead of 26,000, there has to be correction in cycle of 24,000 years, called Bīja-sanskāra by Brahmagupta in his Brāhma-sphuţa-siddhānta (1902 edition), madhyamadhikāra, 61. Bhāskarāchārya-2 has in his Siddhānta-śiromaņi, bhū-paridhi, 7-8 has stated in his comments that he does not know the logic, it was since āgama (purāņa tradition). Combining, dhruva-saptarşi and glacial cycles, the yuga cycle from 61,902 BC will be as below-
5.Yuga Cycle-
Day Of Brahmā Part BC year Start of Yuga Glacial cycle Notes/Saptarşi period
61,902 Satya Ice age 69,200 (in Tretā
of previous utsarpiņī)
Avasarpiņī 57,102 Tretā Glacial flood 58,100 BC-Maņijā era, time of some sūktas as
53,502 Dvāpara calculated on basis of nutation in veda-kāla-nirņaya
Dark age 51,102 Kali by Dinanatha Shastri Chulet, Indore, 1925.
Day
1 49,902 Kali
Ut sarpiņī 48,702 Dvāpara
46,302 Tretā Ice age 45,500
42,702 Satya
37,902 Satya
Avasarpiņī 33,102 Tretā Glacial flood 31,100
Day
2 29,502 Dvāpara Ādya Tretā-Brahmā-Varāha
Kalpa
Ādya (initial) yuga 27,102, Kali 29,102
(Svāyambhuva
Manu) 25,902 Kali
27,376-Dhruva-0
24,702 Dvāpara 43 x360 = 16,000 years
Utsarpiņī 22,302 Tretā Ice age 20,000 19,276-Dhruva-1
18,702 Satya
13,902 Satya 13,902-Vaivasvata Manu
11,176-Dhruva-2
Avasarpiņī 9,102 Tretā Glacial flood 9,200 8476-End of Ikśvāku-Saptarşi-1
5,502 Dvāpara 28 x 360 = 10,000 5,776-Saptarşi-2
Day 3 (current) 3,102 KaIi 3,102 Kali 3,076-Laukika-Saptarşi-3
(Vaivasvata
Manu) 1,902 Kali Mahāvīra 1905,
Siddhārtha Buddha 1887
702 Dvāpara Śūdraka-755, Śākambharī śaka-612
Ut sarpiņī 1,699 AD Tretā 1700-Industrial revolution
5,299 AD Satya 2000-End of Tretā junction-Information
technology
6. Parts of Yuga -(1) Parivarta yuga-Brahmāņɖa purāņa (1/2/6/6-8) tells that the current kalpa or day of Brahmā is called Varāha-kalpa. Parts of yuga are counted only for this kalpa. In list of 28 Vyāsas, each part of a yuga has been called parivarta.
1 parivarta = 360 years (Paridhi = circumference divided into 3600, parivartana = change).
1 Tretā = 3600 years = 10 Parivarta Yuga.
Start of Tretā was in 22,302 and in 9,102 BC. These had 10 +10 = 20 parivarta or parts. Even after second Tretā ended in 5,502 BC, this counting continued till age of Rāma (birth on 11-2-4433 BC as per horoscope in Vālmīki Rāmāyaņa) as era of advancement continued. Vāyu purāņa, chapters (70, 86, 98) mentions these parts-
Asura king Bali-3rd Tretā –This count should start from 22,302 BC, but this yuga-system itself started after Vaivasvata Manu, hence it should more properly be counted 3600 years before 13,902 BC, i.e. from 17,502 BC. Second Tretā will be completed in 16,802 BC and the third will continue till 16,442 BC. In this period of Bali, Vāmana had achieved supremacy of 3 lokas for Indra. But Asuras thought that they could have defeated Devas in war and continued attacks. Finally Kārttikeya defeated them convincingly. In his period, pole star had shifted from Abhijit to Dhanişţhā and in consultation with Brahmā, he started year with entry of sun in Dhanişţhā (Mahābhārata udyoga parva, 230/8-10). That should be in 16,000 BC. Bali period is 1 saptarşi = 2700 years after completion of Dhruva cycle in 19,276 BC, i.e. after 16,576 BC when Asura empire based in Krauńcha Dvīpa (north America) was most powerful.. Year started with south ward motion of sun, or varşā (rains), so year itself was called varşa.
Dattātreya -10thTretā,-It appears to be in 9102 BC when second Tretā started after end of glacial floods.
Māndhātā - 15th Tretā-started in 9102-4 x 360 =7,662 BC and continued till 7,302 BC. 18 generation after him was Bāhu, who had been defeated by Yavanas with help of Haihaya, Tālajangha, Śaka, Pārada, Kāmboja, and Pahlavas (Brahmāņɖa purāņa, 2/3/63/119-120). Megasthenes, Arian, Solin and other Greek authors have given the date of this first Yavana attack by Dionysus (Bacchus) as 6451 years 3 months before Alexander, i.e. in 6,777 BC.
Paraśurāma-19th Tretā - It started in 5502 + 2 x 360 = 7222 BC. After his death, Kalamba (Kollam) samvat started in 6,177 BC which still continues in Kerala. As incarnation of Vişņu, he has been called Hercules (as sun or Vişņu, he holds the earth). He was 15 generations after Dionysus as per Greek writers. He destroyed kings (kingdoms) 21 times, which has been called republic era for 120 years by the Greeks. This should start 120 years before the death of Paraśurāma in 6297 BC, when he must have been about 30-35 years. Thus, he lived up to at least 155 years of age, so he is famous as long lived.
Rāma-24th Tretā- This actually started 3 parivartas after end of Tretā, i.e. 5502-3 x 360 = 4422 BC, i.e. when was 11 years of age. Thus his life was mostly in 24th Tretā.
(2) Saptarşi era-As per, Rājatarangiņī,1/50-52), Laukikābda started with death of Yudhişţhira in kali year 25, i.e. in 3076 BC when Saptarşis left Maghā after 100 years stay in that star. 3 Saptarşi cycles i.e. 8100 years are cycle of Dhruva starting after death of King Dhruva, grandson of Svāyambhuva Manu as per Bhāgavata purāņa. It was called Krauńcha year, when Asura kings up to Bali were supreme in that continent.
(3) Glacial cycles have been given as per modern estimates.
(4) Brahmā-There were 7 human Brahmā as per Mahābhārata, śānti parva (chapters 348, 349)-
1. Mukhya –From mukha (mouth) of Nārāyaņa) or main Brahmā-He taught Vaikhānasa.
2. From eyes-He was taught by Soma and himself taught Bālakhilyas.
3. From Vāņī – He has been called Apantaratamā, son of Vāņī in Mahābhārata, śānti parva (349/39). He taught Trisuparņa Ŗşi. As per purāņas, he lived on banks of Gautamī (Godāvarī). The suparņa, is stated to have entered sea-tending coastal land has been called Reļhi (Ŗgveda 10/114/4), so farmers in Andhra are still called Reddi. Brāhmī script of 64 letters still continues as Telugu and Kannada having vowels of 1, 2, 3 meters.
4. In ādi kŗta yuga (37902-33102 BC)- Brahmā was from ears. He taught Vedas with Āraņyaka, Rahasya, and Sangraha to Svārochişa Manu, Śankhapada, dikpāla Suvarņābha.
5. In ādi kŗta yuga -From nose of Nārāyaņa-He taught Vīraņa, Raibhya Muni, and Kukśi (Dik-pāla = Ruler of a region).
6. Aņɖaja Brahmā-taught Barhişad Muni, Jyeşţha Sāmavratī, king Avikampana.
7. Padmanābha Brahmā taught Dakśa, Vivasvāna, Ikśvāu-This could not have been a single man from Vivasvān in 14000 BC to Ikśvāku in 8576 BC. This appears to be institution of Brahmā who was first consulted by Kārttikeya for new calendar. His tradition appears to have continued till 9,500 BC at time of Ŗşabhdevajī after glacial floods. He might have been in east Himalayas. Catchment of Brahmaputra river is called Brahma-viţapa in Trivişţapa (Tibet), or at Manipura which means navel (of Nārāyaņa) giving birth to Brahmā, adjacent country.
7. Places of Brahmā - One of the Brahmā in ādi kŗta yuga was in Puşkara (Bukhara of old Persia, now in Uzbekistan), which has been stated 120 west of Ujjain (Vişņu purāņa, 2/8/26) and at 350 north latitude (maximum day length of 16 hours in Vedānga jyotişa).- See Ŗgveda (6/16/13), Brahma purāņa (8/87), Gopatha Brāhmaņa (1/16). Till today, the convention of scripts centered around place of Brahmā is continuing-north east part of China, Japan write down wards, east part (India) writes to right and west Asia in left direction. That institution appears to have continued till Svāyambhuva Manu who was king at Ayodhyā. Another Brahmā in ādi kŗta yuga was in Assam region. There are 4 deva tribes in Tibet in 4 directions from Paśupatinātha of Nepal-(1) Guhyaka is original name of Nepal. After Nepal king became disciple of Neminātha, 22 Jaina Tīrthankara (probably Yudhişţhira who was cousin of Kŗşŋa and was called Dharma-rāja. He remained as sanyāsī in Himālaya for 25 years after leaving kingdom), it was called Nepal. (2) East part is Bhūta-deśa (Bhutan), (3) West Tibet is Piśācha, and east Tibet is Siddha. Before period of Devas, it was era of Sādhyas (Puruşa-sūkta,16) -tribe of Siddhas. Siddha zone ended at Kapila-āśrama at confluence of Ganga with sea. Siddhapur was in Mexico, 1800 east of Ujjain (Sūrya-siddhānta, chap 12). As Deva era started in Assam, relations are called deva for respect. Another sign is that Mahā-vākya of east was-Aham-Brahma-Asmi. This has become name of 3 lands starting with Assam.-(1) Aham (Assam), (2) Brahma (Burma), (3) Syam (Thailand)-plural of asmi. This is also called Thai (sthāyī) as this region was always undefeated. Other regions have sometimes been captured, called Yāyī (Atharva 4/38/3). The second Brahmā of Assam was Padmanābha in Maŋipur.
8. Land of Indra-Indra has been called lord (Loka-pāla) of east direction. Original grammar of Bŗhaspati was for each word (Mahābhşya 1/2/1). That is followed in China and Japan where each word has separate sign. That is called sahasra-akśarā beyond Vyoma (=Tibet) in Ŗk-veda 1/164/25). That was called fatal disease by Auśanasa (Nyāya-manjarī of Jayanta). To remove the defect, Indra took help of Vāyu, an authority on sounds and divided words into varŋa and akśara-then it was called Vyākaraŋa (separation) = grammar -Taittirīya-samhitā (6/4/7). For 49 Maruts (forms of air, motion zones of galaxy), there are 49 letters. There are 33 zones of solar system 30 outside earth (Ŗkveda, 10/90/3), and 3 within. Prāŋa (energy) of each is a Devatā. For 33 devatā, there are 33 consonants from k to h. This script being nagara (Chiti = city, arrangement) of devas, is called Deva-nāgarī. Till today, it is used from Assam (land of Indra) to Afganistan (north-west direction of Vāyu). For starting script, Indra has been called Lekharşabha. Mārkaŋɖeya purāŋa, chapter 103 calls it Bhānu-tanu-lekhana (writing on body of solar field). Some persons take plea that Indra was called Śakra and his places are Sakkhar district and Hakkar river in Pakistan. But, Indra had shown his might (śakti) there by subduing daityas named Pāka, so he was honoured with title of Pāka-śāsana by Brahmā (Vālmīki Rāmāyaŋa, Kişkindhā kāŋɖa (42/35), Vāmana purāŋa (71/13). Son of Indra was called Jayanta, which is also a name of Vişŋu (Bhāgavata purāŋa (6/8/17, 11/5/26) In Skanda purāŋa (7/4/17/28), he has been called lord of north–east direction which is Assam. Jayanta was in form of Kāka (crow) as he was protector of Kāmākhyā Pīţha (Mūlādhāra chakra in body-Garuɖa purāŋa-1/28/7). Thus, Jayantia region and ruling class of Kakati is in Assam.
In space, Indra is radiation which exists even in vacuum (Ŗk veda 9/69/6), called Śunah. On earth, Indra is king of east part of India. As king, he takes the property not owned by anybody, so he is Śunāsīrah. Supremacy of Indra was for 10 yugas = 3600 years (Brahmāŋɖa purāŋa 2-3/72, Vāyu purāŋa 98/51). There were 14 main Indras who ruled for about 100 years each and were called Śata-kratu or Śakra is short. Śakra also means starter of an era called Śaka (=cumulative count of day from a point of time). In human body, it is organ of sense or of action. Indra of space takes the form of every object, being closed in a boundary = Māyā (Ŗk veda 3/53/8, 6/47/18). Thus, on earth, he is Vasu = in shape of agni, in intermediate space (antarikśa) he is Anala (air) and in svah (space) he is Indra as pure radiation Thus, in south India (earth), there is Vasu title (also in Bengal), Indrānala name in Bengal and Dyaurindra in Maŋipur (Yathā agni-garbhā pŗithivī, yathā dyauh indraeŋa garbhiŋī, Vāyur diśam yathā garbham-Bŗhadāraŋyaka upanişad 6/4/22).
Indra was called Sutrāmā (Ŗk veda 6/47,12-13), so the main island in Indonesia is Sumatra. Indra is called Achyuta-chyutah in Ŗk veda (2/12/9), i.e. defeater of undefeated. So, Chutia (chyuta) is name of a ruling family in Assam. As govt. officers always try to harass people for taking bribe, this has become a derogatory word in Hindi. There is a similar Hebrew origin word in English- Chutzpah, called chutiāpā in Hindi, meaning unabashed audacity, similar to Vedic meaning.
Indra has been called Baţ, Baɖ, or Baŋ-mahān (Ŗk veda 8/101/11-12, 10/92/3, 1/141/1, 5/67/1, 5/84/1, 8/6311). Thus, there are many titles with Baɖa- prefix, e.g. Baɖa-dalai, Baɖa-pujārī, Baɖa-gohain etc. There is Mahānta (Baŋ-mahāna) title also. Elephant of Indra is called Vaţūri or Mahā-Vaţūri (Ŗk veda 1/133/2). Their place may be Bodo-land. Airāvata, however, was from east of Irāvatī river where white elephants are found (with whitish ear).
In Orissa, Indra is called Buɖhā-rājā (Bŗddha-śravā) and Ākhaŋɖala. Here, kśatriya is called Khaŋɖāyata who controls one Khaŋɖa. Lord of all Khaŋɖas is Ākhaŋɖala (Indra). Barua title of Assam may be from Bŗddha-śravā or Ŗbhu (Ŗk veda (4/33-35 etc).
Indra is called Śata-kratu (doer of 100 yajńas) or Sahasrākśa (with 1000 eyes). This has given titles of Saikiā (commander of 100) and Hazārikā ( commander of 1000).
9. Prāg-jyotişa-pura-There are two such places of this name. In India, eastern border is called Prāg-jyotişa-pura as sun rises first here. This is also in Morocco, land of Asura Mura –now called Moors. It was east border of Asuras centered in America (Pātāla) where Maya-Asura had written Sūrya-siddhānta at Romaka-pattana (900 west of Ujjain). This area surrounded an ocean called Mediterranean now (i.e. within land). So, its lord was called Naraka-asura and son of Earth. On that analogy, Kings of east end of Assam were also called Naraka-asura. His son Bhagadatta had fought in Mahābhārata war on Kaurava side. Nidhanpur inscription gives the chain of kings till time of Harshvardhan in 7th century-It is dated 590 AD and states-Vajra-Datta was the grand-son of Narakāsura and that 3000 years after him, Puśya Varmā became the king. Huensang (619-644 AD) states that he met Bhāskara Varmā, the 12th king after Puśya Varmā. Narakāsura was killed by Kŗşŋa in about 3150 BC and his grandson Vajra-Datta may be in 3050 BC. 3000 years after him in about 50 BC was Puśya Varmā (Barpujari 1990-94 takes his period as c350 AD without any basis). Bhāskara Varmā in 590 BC was 12th king-average of 50 years in each generation. As he belonged to land of Brahmā, he stood as Brahmā in Ratha-yātrā of Harshvardhan in 642 AD as noted by Huensang. There is a title Brahmā in Assam and Orissa. There should be many words in this region related to Uşā (twilight before morning) = Prāg-jyotişa. These may be in many Uşā-sūktas, e.g. Ŗk veda (3/61, 7/75-81),1/48-49,1/123-124,8/47, 1/174-175 etc.).
10. Deva places-Major language groups are still around places of Brahmā-(1) Brahmā at Puşkara (Bukhara)-Chinese script downwards, Arabian group (Kharoşţhī)-left, Brāhmī to right.(2) Kaśyapa (Brahma-sāvarņi)-south of Caspian-Roman group of 52 letters equal to elements of Sānkhya, Latin group of 62 letters=elements of Śaiva philosophy-2 groups-left to right and reverse in Arabic. (3) Sādhya and Padmanābha Brahmā in Assam-Tibetan, Burmese, Asamia. (4) Brahmā at Indraprastha Puşkara (Ajmer)-Sindhi, Rajasthani (Dingala-pronouncing na as ņa), Gujarati, (5) Harihara in Bihar-Maithili, Magahi, Bhojpuri, (6) Harihara in Karnataka-Malayalam (Ayappā-son of Harihara), Kannada (Śāradā-Hara), Marathi (Gaņeśa-son of Gaurī), Tamil (Kārttikeya-son of Hara), Telugu (Varāha-Vişņu).
Assam is place of Brahmā, so it is place of Kālī also-both are creator aspect (Chaņɖī pāţha, part 1). Brahmā is material aspect, Kālī is dark space before creation. West India is place of Lakśmī, and south India of Śāradā (Sarasvatī). Brahmā Is indicated by Palāsa tree (Butia frondosa) in which 3 leaves come from a branch as 3 vedas have come from root Atharva (Muņɖaka upanişad 1/1/1-5). Thus Trayī means 4 vedas. Kālī Is indicated by Neem tree which kills virus as Kālī had killed Raktabīja. Vişņu is Pippala which is chain of world-tree (Gītā 15/1). Śiva had started Guru-śişya chain indicated by Vaţa (Ficus Bengalensis). Central tree gives rise to many secondary trees by aerial roots, as Guru creates disciples like himself. Secondary trees are called Duma-dumā (druma from druma, druma = tree). Thus there is Dumdumā in Assam, Kolkata (Dumdum airport), at Bhubaneswar, Dumka at Baidyanath in Bihar, Damadami taksal at Haramanir in Amritsar, Dumiani at Somnath.
Nāga are all over the world. In addition to Nagaland, they are in Orissa, Andhra, Srilanka, Philippines, Japan (Nagasaki, naga districts), Astika nāga (Aztec) in Mexico), Śeşanāga in south America, Vāsuki-nāga north of Chhotanagpur plateau-center of mining with Asuras of Africa in Kūrma incarnation, Karkoţaka-nāga in Kashmir, Takśaka is Pakistan (Takśaśilā). Nāga in Assam was Airāvata (of Irāvatī region). Son of Arjuna with Nāga girl Ulūpī of Manipur (now Nagaland) was also called Irāvān or Irāvata. Gaja (elephant) means 8=8 continental plates of earth surface). Nāga also indicates 8-8th dimension out of 10 in space, Nāga of 8 continents and 8 main clans in India. These indicate persons who moved all over world for trade and transport. Nāga-vīthi is circle around earth-route of international shipping. Nagpur, Ahigriha (Agra), Agharia, Agrawals are trading communities.
11. Śabda and Sansthā – Manusmŗti (1/21) tells-
सर्वेषा॑ तु स नामानि कर्माणि च पृथक् पृथक् । वेद शब्देभ्य एवादौ पृथक् स॑स्थाश्च निर्ममे।
This is also in Mahābhārata, śāntiparva (232/24-26)-
ऋषयस्तपसा वेदा नध्यैषन्त दिवानिशम् । अनादि निधना नित्या वागुत्सृष्टा स्वयम्भुवा ।
नाना रूप॑ च भूताना॑॑ कर्मणा॑ च प्रवर्त्तनम् । वेद शब्देभ्य एवादौ निर्मिमीते स ईश्वरः।
Thus, meanings of words (Śabda) changes as per Sansthā (set up, system)-(1) They change as per 3 words-cosmic, earth, human body called ādhi-daivika, ādhi-bhautika, ādhyātmika. (2) Common meaning of literary words change in different branches of sciences. E.g. force, power, energy-all 3 mean the same in common language, but are defined differently in physics. (3) Each geographical region has some peculiarity. Words about sea-trade and pirates can be only in coastal area like Orissa. But all words are being fitted in Indus or Sarasvatī region touted as source of Vedic culture. But Paŋi = pirates (now called Pāŋa) are only in Orissa. Each region has separate climate, production, political situation and history which give separate words. Some specific Vedic words of other regions are given below-
Kāśī-(1) Ravā is word of respect here. A person becomes great when the yajńa-vŗşabha makes rava (vibration) in him, i.e. he is able to produce needed things (Gītā 3/10). If he is incapable of production, he is useless-un-ravā = aneriā.
चत्वारि शृङ्गा त्रयो अस्य पादा द्वे शीर्षे सप्त हस्तासो अस्य ।
त्रिधा बद्धो वृषभो रोरवीति महो देवो मर्त्यां आ विवेश॥ (ऋग् वेद४/५८/३)
(2) Hiraŋya-garbha (primordial fire-ball) was the source of creation in space. Likewise, India was source of Vedic knowledge and its capital was called Kāśī = light. Light emerging out of paridhi (boundary) is prakāśa. Thus, the eastern boundary was called Hiraŋya-bāhu (Son) river. As in space, it was lord of Bhūtas. Thus center of Bhūta-nātha (Śiva) is in Kāśī. As creation had sama-vartata with that, Vartate verb (Bāţe) is used only here. Rest of India and word uses asti (achhi, ist = is, āhe = hai).
हिरण्गर्भः समवर्तताग्रे भूतस्य जातः पतिरेक आसीत् ।
स दाधार पृथिवीं द्यामुतेमां कस्मै देवाय हविषा विधेम ॥ (ऋग् वेद १०/१२१/१)
Āndhra- (1) Naki word has been used repeatedly for negative in sūkta of Indra (Ŗk 4/30/1). This is used in Āndhra. (2) In space, Suparŋa was the conscious being which started creation from Rasa spread uniformly. As doer and watcher, it became a pair. On earth, it is Indra or his associate. It had entered ocean and tended the land (relhi) and land also loved him like son. Thus, Reddi word is used for land owner only in Āndhra which has maximum cultivation in coastal India. Suparŋa word has been used for naval chief (Suvannā-nāyaka) in Āndhra and Karnataka.
एकः सुपर्णः स समुद्रमाविवेश स इदं भुवनं वि चष्टे ।
तं पाकेन मनसापश्यमन्तितस्तं, माता रेऴ्हि स उ रेऴ्हि मातरम् ॥ (ऋग् वेद १०/११४/४)
(3) In coastal areas, cities by its lord Varuŋa were called Uru. This was the most famous town Ur in ancient Iraq. Names of all big towns in Kannada and Telugu ends with suffix- ur or uru- Bengaluru, Mangaluru, Eluru.
उरुं हि राजा वरुण श्चकार (ऋग् वेद १/२४/८)
शं नो विष्णुरुरुक्रमः (ऋग् वेद १/९०/१)
Here Urukramah may also mean builder of towns as it is told in Thailand that towns were built byVişņu.
Tamil-(1) This script is shorthand of Brāhmī, used as Kannada and Telugu. Separate bodies are Brahma. As countable (gaŋanā), visible (Pratyakśa) Brahma is Gaŋeśa (Gaŋapati Atharva Śīrşa). When adjacent points meet by Sveda (sweet), they become Su-brahma (Gopatha Brāhmaŋa, pūrva 1/1). In Tamil, first 4 letters of each sparśa group have been merged, so it is called Subrahmaŋya lipi. Subrahmaŋya is name of Kārttikeya.
(2) Anna means food or any property. Only elder brother was consuming it, especially in royal families. So he was annāda (consumer). Younger ones did not get anything and were stamba (pole-without sign of prāŋa). Thus, Anna means elder brother in Maharashtra, Karnataka, Andhra and Tamil. Tambi means younger brother only in Tamil
(3) Doşā means night and vastā means day (Ŗk veda 1/1/7, 4/4/9, 1/179/1,etc). Thus, Vāstava = real, Śrīvāstava is a title in north. Vastā is used in Telugu for day or real. The night time food in Tamilnadu is called Dosā. Evening comes before doşā, so it is Pradoşa.
References-
(1) See the Hindi book-Sānkhya-Siddhānta-by A.K. Upadhyay, Nag Publishers, Delhi-7, 2006-Chapter 3. Geographical of Purāŋas is by S. Muzaffar Ali, Peoples Publishing House, 1965- assumes that ancient people did not know Australia, Ameicas, Antarctica. It has squeezed all continents within Eurasia and Africa. Mathematical commentary on Siddhānta-darpaŋa by A.K. Upadhyay, Nag Publishers, Delhi-7, 1999- gives description of cardinal points separated by 900. There is clear description of Pacific ocean and great Pyramid 1800 east of Ujjain in Mexico. It describes all continents.
(2) For example see Vişŋu purāŋa, (2/2/14, 40). Next 3rd chapter names 9 parts of Bhārata. Matsya (chap.169), Padma (sŗşţi, chap.40) etc state that covers one fourth of circumference. Matsya (114/5,6,15), Vāyu (45/76,86) etc. give origin of Bharata word. Bhāgavata purāŋa (5/3/7) gives original name Ajanābha-varşa. (5/4/9) tells that it was named after Bharata, son of Ŗşabha-devaji. At many other places Bharata, son of Duşyanta of Chandra-vamśa also has been indicated. He was later. It is also given in Vedas-Yajurveda Vājasaneyī (11/16) Ŗkveda (1/161/14, 4/25/4, 6/15/1,9,13, 6/16/1,4,19,45, 8/39/8, 10/21/5), Śatapatha Brāhmaŋa (1/4/1/1, 1/4/2/2,1/5/1/8,1/5/19/8, 2/2/4/2, 6/1/1/11), Taittirīya Samhitā (2/5/9/1)
(3) 3 groups of Seven rivers- Ŗkveda (10/64/1,2,8, 10/75/4-6, 10/15/8)
(4) Sri Vasudeo Poddar -Viśva ki Kāla Yātrā. See- Bhavişya pu, pratisarga (1/1/3), Yajurveda (12/75), Ŗgveda (10/97/1), Brahmāņďa (1/2/6/5-9, 16, 51, 52, 61, 70, 76) and (2/3/1/8).
This page was last updated on 01/09/11.