Showing posts with label KRISHNA. Show all posts
Showing posts with label KRISHNA. Show all posts

Friday, January 16, 2015


यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्।।

Whenever religion [righteousness] is overpowered by irreligion [unrighteousness] [and the order is disturbed] I [Brahman/ Ishvar] incarnate [become manifest i.e. use a body (Avatar) to accomplish the worldly goal of maintaining the order through the body]
I am not the body, thus I am not born, consequently I never die. I just use a body [Avatar] to accomplish certain righteous worldly goals. World is material so I [God] use a material [body] [Avatar] to accomplish material goals. I am the Imperishable soul within everyone. The Avatar or the body that I use as an incarnation is spiritually at the peak. The Avatar or the body that I use has an embodied soul that is already merged in Me i.e. I [Ishvar] Myself. An Avatar is non other than the Best of all the Yogis i.e. Yogeshwar. It is I who directly access that body. An Avatar is not bound by maya like ordinary embodied souls as I [Ishvar] am not bound by Maya. An Avatar is ever free and independent, never overpowered by Maya.

Hare Krishna!!!!!यदा यदा हि धर्मस्य ग्लानिर्भवति भारत।
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम्।।
Whenever religion [righteousness] is overpowered by irreligion [unrighteousness] [and the order is disturbed] I [Brahman/ Ishvar] incarnate [become manifest i.e. use a body (Avatar) to accomplish the worldly goal of maintaining the order through the body]
I am not the body, thus I am not born, consequently I never die. I just use a body [Avatar] to accomplish certain righteous worldly goals. World is material so I [God] use a material [body] [Avatar] to accomplish material goals. I am the Imperishable soul within everyone. The Avatar or the body that I use as an incarnation is spiritually at the peak. The Avatar or the body that I use has an embodied soul that is already merged in Me i.e. I [Ishvar] Myself. An Avatar is non other than the Best of all the Yogis i.e. Yogeshwar. It is I who directly access that body. An Avatar is not bound by maya like ordinary embodied souls as I [Ishvar] am not bound by Maya. An Avatar is ever free and independent, never overpowered by Maya.

Hare Krishna!!!!!

Sunday, November 30, 2014



Gita', is the essence of Vedic knowledge and one of the most important Upanisads in Vedic literature. ‘It is the conversation between Krishna, who is God in human form come to guide and protect the righteous, and Arjuna, who is the rest of us in human form, confused about what the right course of action in life is and sickened by the horror we see in the world around us.’ The Bhagavad-gita is universally renowned as the jewel of India's spiritual wisdom. Spoken by Lord Krishna, the Supreme Personality of Godhead to His intimate disciple Arjuna, the Gita's seven hundred concise verses provide a definitive guide to the science of self realization. No other philosophical or religious work reveals, in such a lucid and profound way, the nature of consciousness, the self, the universe and the Supreme. Just check this article


Claim1: The Cast-conscious Gita -

In Ch 18 verses 41 to 48 clearly imply that Gita (in particular, Lord Krishna) considers the cast system (constituted of the four casts, viz Brahmanas, Ksatriyas, Vaisyas, and Sudras) to be divine and religious. Sudras performing the works of Brahmanas are thus irreligious, according to the Gita (see Ch 18 verses 47 & 48).

My Reply:

Lets see what Gita has to say about caste system…………….

Chapter 4. Transcendental Knowledge


catur-varnyam maya srstam


tasya kartaram api mam

viddhy akartaram avyayam


catuh-varnyam--the four divisions of human society; maya--by Me; srstam--created; guna--quality; karma--work; vibhagasah--in terms of division; tasya--of that; kartaram--the father; api--although; mam--Me; viddhi--you may know; akartaram--as the non-doer; avyayam--being unchangeable.


According to the three modes of material nature and the work ascribed to them, the four divisions of human society were created by Me. And, although I am the creator of this system, you should know that I am yet the non-doer, being unchangeable.

In these verse Lord Krishna has clearly mentioned According to the three modes of material nature and the work ascribed to them caste system has been created. It is not on birth which has polluted current hindu society. There is no confusion that hindu caste system is based on kharma.

Chapter 18. Conclusion--The Perfection of Renunciation


sreyan sva-dharmo vigunah

para-dharmat svanusthitat

svabhava-niyatam karma

kurvan napnoti kilbisam


sreyan--better; sva-dharmah--one's own occupation; vigunah--imperfectly performed; para-dharmat--another's occupation; suanusthitat--perfectly done; svabhava-niyatam--prescribed duties according to one's nature; karma--work; kurvan--performing; na--never; apnoti--achieve; kilbisam--sinful reactions.


It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Prescribed duties, according to one's nature, are never affected by sinful reactions.


saha-jam karma kaunteya

sa-dosam api na tyajet

sarvarambha hi dosena

dhumenagnir ivavrtah


saha-jam--born simultaneously; karma--work; kaunteya--O son of Kunti; sa-dosam--with fault; api--although; na--never; tyajet--to be given up; sarva-arambhah--any venture; hi--certainly; dosena--with fault; dhumena--with smoke; agnih--fire; iva--as; avrtah--covered.


Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.

One's occupational duty is prescribed in Bhagavad-gita. As already discussed in previous verses, the duties of a brahmana, ksatriya, vaisya and sudra are prescribed according to the particular modes of nature. One should not imitate another's duty. A man who is by nature attracted to the kind of work done by sudras should not artificially claim himself to be a brahmana, although he may be born into a brahmana family. In this way one should work according to his own nature; no work is abominable, if performed in the service of the Supreme Lord. The occupational duty of a brahmana is certainly in the mode of goodness, but if a person is not by nature in the mode of goodness, he should not imitate the occupational duty of a brahmana. For a ksatriya, or administrator, there are so many abominable things; a ksatriya has to be violent to kill his enemies, and sometimes a ksatriya has to tell lies for the sake of diplomacy. Such violence and duplicity accompany political affairs, but a ksatriya is not supposed to give up his occupational duty and try to perform the duties of a brahmana.

One should act to satisfy the Supreme Lord. For example, Arjuna was a ksatriya. He was hesitating to fight the other party. But if such fighting is performed for the sake of Krsna, the Supreme Personality of Godhead, there need be no fear of degradation. In the business field also, sometimes a merchant has to tell so many lies to make a profit. If he does not do so, there can be no profit. Sometimes a merchant says, "Oh, my dear customer, for you I am making no profit," but one should know that without profit the merchant cannot exist. Therefore it should be taken as a simple lie if a merchant says that he is not making a profit. But the merchant should not think that because he is engaged in an occupation in which the telling of lies is compulsory, he should give up his profession and pursue the profession of a brahmana. That is not recommended. Whether one is a ksatriya, a vaisya, or a sudra doesn't matter, if he serves, by his work, the Supreme Personality of Godhead. if a ksatriya engaged in his own occupation kills an enemy, there is no sin incurred. In the Third Chapter these matters have been clearly and elaborately explained; every man should work for the purpose of Yajna, or for Visnu, the Supreme Personality of Godhead. Anything done for personal sense gratification is a cause of bondage. The conclusion is that everyone should be engaged according to the particular mode of nature he has acquired, and he should decide to work only to serve the supreme cause of the Supreme Lord.

This is all about modern concept of ergonomics which is the science of designing the workplace environment to fit the user. Proper ergonomic design is necessary to prevent repetitive strain injuries, which can develop over time and can lead to long-term disability. The International Ergonomics Association defines ergonomics as follows:

Ergonomics (or human factors) is the scientific discipline concerned with the understanding of interactions among humans and other elements of a system, and the profession that applies theory, principles, data and methods to design in order to optimize human well-being and overall system performance.

Ergonomics is employed to fulfill the two goals of health and productivity. It is relevant in the design of such things as safe furniture and easy-to-use interfaces to machines. I request the writer to read this site to know more about vedic caste system.

The Satanic Krishna -

In Ch 2 verse 31, Krishna advises Arjuna to fight as a Ksatriya (i.e. warrior) for the sake of religious principles. Also in Ch 4 verses 7 & 8 Krishna tells Arjuna that to deliver the pious and to annihilate the miscreants, and to reestablish the principles of religion, He Himself appears, millennium after millennium. This means that all Sudra (and untouchable) scholars (e.g. Dr B. R. Ambedkar) who work like Brahmanas, and Brahmanas, may be because they are not clever or educated enough, who work like Sudras are considered as miscreants by Gita and are threatened to death. Even Gita thinks it religious to annihilate those whose beliefs and practices are other than Hinduism, which would include atheists, free thinkers, other religious people like Christians, Muslims, Jews, etc.


Lets check what these verses are saying:

Chapter 2. Contents of the Gita Summarized


yadrcchaya copapannam

svarga-dvaram apavrtam

sukhinah ksatriyah partha

labhante yuddham idrsam


yadrcchaya--by its own accord; ca--also; upapannam--arrived at; svarga--heavenly planet; dvaram--door; apavrtam--wide open; sukhinah--very happy; ksatriyah--the members of the royal order; partha--O son of Prtha; labhante--do achieve; yuddham--war; idrsam--like this.


O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

Chapter 4. Transcendental Knowledge


yada yada hi dharmasya

glanir bhavati bharata

abhyutthanam adharmasya

tadatmanam srjamy aham


yada--whenever; yada--wherever; hi--certainly; dharmasya--of religion; glanih--discrepancies; bhavati--manifested, becomes; bharata--O descendant of Bharata; abhyutthanam--predominance; adharmasya--of irreligion; tada--at that time; atmanam--self; srjami--manifest; aham--I.


Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself.


paritranaya sadhunam

vinasaya ca duskrtam


sambhavami yuge yuge


paritranaya--for the deliverance; sadhunam--of the devotees; vinasaya--for the annihilation; ca--also; duskrtam--of the miscreants; dharma--principles of religion; samsthapana-arthaya--to reestablish; sambhavami--I do appear; yuge--millennium; yuge--after millennium.


In order to deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I advent Myself millennium after millennium.

The caste system of gita has been explained in the previous part. So it is totally a foolish claim. The author targeted gita by purpose. Chapter 4 Verses 7 and 8 say clearly great souls are born if the land is polluted by adharma. There is no concept of hindu-non hindu in sanatan dharma which clearly divides humanity. It is not the path of Abrahamic fanatics who belief that only they are right and others are hell dwellers. This is cleraly against kharma.

Lets discuss 10 Principles of Dharma

Centuries before the revelation of the Ten Commandments to Moses by God as described in the Old Testament, the Vedic Seer Adi-Manu, the first Man created by Brahma to civilize the world, has described the ten "attributes of Dharma." Manu was endued with treat wisdom and devoted to virtue. He became the progenitor of a line and in Manu's race have been born all human beings, who have, therefore, been called Manavas (Mankind through the Sanskrit root). These 'commandments or directives if adhered to ensure lasting peace and happiness in life. People wrongly confuse dharma with ritualistic religion. In fact conscious observance of religious rituals inspires us to imbibe true attributes of dharma and eliminate from our minds, hearts, speech and acts the evil tendencies and practices.

Dharma, when rightly practised gives permanent peace and happiness. It provides right solutions to conflicts and averts crises. Life becomes more and more joy-filled and purposeful.

Prominent Indian seers and practitioners of the Art of Life discovered a sunlit path of righteous living through which life could be lived happily and peacefully. They termed it dharma (path of righteous living) with its ten main attributes or virtues. Any person who practises these ten virtues attains true happiness and also makes others happy. These features are:

dhriti kshama damo"stute yai shaucamindri nigrah

dhividya satyakrodho dashakam dharma lakshanam

Meaning: "Patience, forgiveness, self-control, non-stealing, cleanliness and purity, restraint over the senses, wisdom, knowledge, truth and calmness are the ten attributes of dharma" These are not only the attributes of dharma but also of humanism and are the cornerstones for bringing about world peace.

To consider anyone who practices these ten features as a follower of a particular organised 'religion' would be a narrow-minded attitude. They are not confined to one sect or religion but have a universal import for all humanity. These virtues cannot be brushed side as blind beliefs because they have been tested rationally and practically; they have proved to be eternally operating principles of noble human life. All religions, sects, prophets, saints and mahatmas have stressed the practice of these virtues for well-being of individuals, societies and humanity as a whole. Let us discuss them in some detail.

1. Dhriti (patience): Man cannot live without activity. The development of an individual, the maintenance of a family, social service, etc. is dependent on action. If man had not been active, he would not have progressed. There would have been no buildings, no crop cultivation; no distinct manmade edifice of human civilisation and culture. Whatever we see today has been made possible due to human activity.

Any work undertaken can only be accomplished with patience. Before beginning a work, a patient person thinks about its positive and negative results, and thus chooses the right method to execute it. An impatient person, on the contrary, neither thinks about the consequences of his actions nor of its worthiness. He acts haphazardly, without due planning, and so his actions remain infructuous. For him, it becomes a wasteful exercise.Impatience is a very bad habit. There is lack of seriousness in an impatient person, due to which he is ignored, condemned and sneered at in the society. His mind remains unstable and hence he cannot think methodically on any subject. He also cannot make wide choices. Due to disorganisation, indecisiveness and incapability, he suffers constant failure and becomes miserable. A person who is patient performs all his actions wisely, with full concentration and zeal. He performs his duties without worrying about results. Hence the success or failure of

his efforts does not bother him. Such persons achieve stupendous success and attain peace and happiness in life.

2. Kshama (forgiveness): A person who forgives others their trespasses creates no enemies and adversaries. He thinks about the welfare of everyone in the world and obtains people's support and blessings in his endeavours. He receives love and respect wherever he goes.

Forgiveness is not a sign of cowardice or weakness but a sign and symbol of stable mind, peaceful heart and awakened soul. To forgive someone who has committed a crime, not to harbour ill feelings or feelings of revenge against such a person is beyond the capacity of a weak or fickle-minded person. It is impossible to imagine that a person who has no enemies, who is loved by all, lacks happiness and peace.

3. Dama (control over the mind and desires): It implies reining in of erratic, wayward and unbridled mad rush of chaotic thoughts, desires and unrefined instincts. It is not possible to overcome evil with a toughtless, vengeful approach. Fire can be extinguished by water and hostility can be ended by kind-heartedness. A person possessing the quality of 'dama' remains attuned to the noble urges of his soul and protects it from ignoble thoughts and rogue desires. He thus conserves energy which would otherwise have been wasted in self indulgence; and thus conserves, augments and refines his psycho-somatic energies for performing noble, joy-filled, altruistic acts.

4. Asteya (non-stealing): Here non-stealing also means integrity and honesty. An honest person does not covet what belongs to others. He practices truthfulness in thought, speech and action. Such a person acquires trust of all who come in contact with him. He lives a pious, pure, fearless and happy life.

5. Shauca (cleanliness and purity): The body of a person whose mind and praña are pure remains healthy. Bodily and mental disorders or sinful activities do not invade him. He always maintains an inner and outer purity and cleanliness. He keeps himself free of mental and physical impurities. He performs altruistic acts and attains inner peace.

6. Indriya-nigrah (sense-control): Restraint over senses means the development of three qualities in a person: optimum food intake, judicious use of money and restrained speech. Optimum food intake protects him from diseases, judicious and wise use of money protects from poverty and indebtedness and restrained speech keeps him away from unwanted conflicts and arguments. He thus attains health and happiness. On the contrary a person who is a slave of the senses remains ever dissatisfied, discontented, unhappy and unhealthy.

7. Dhi (wisdom): A wise person is never daunted by the gravity of any difficulty because of his wisdom. Discriminative wisdom makes him ever wakeful and fearless and engages him in righteous deeds. Hence a wise person lives a life of abiding peace and happiness.

8. Vidya (knowledge): Vidya refers not only to school/university education but also to practical knowledge of the laws of life gained through experience. In the absence of practical knowledge a person rarely develops humility and becomes arrogant. He is not respected anywhere; people ignore him as much as they can. All his wealth and possessions become useless due to the lack of right knowledge. If an ignorant person inherits wealth, he would not be able to handle it wisely or use it for noble purposes. He suffers at every step in his life. Even in most adverse conditions, a person endowed with knowledge and wisdom would live in peace.

9. Satya (truth): Truth means absence of falsehood or distortions in all its masks. One who worships truth does not get influenced by the masquerade of any person or object and does not try to imitate anybody or covet any object. He ever remains a seeker of truth nd tries to discover the reality behind every event, person or object. The speech of the seeker of truth is straightforward and his deeds resonate with his innate integrity and honesty. Truth is the essence of life. It is impregnable armour against all evils.

10. Akrodha (non-anger): Akrodha means refusing to be provoked to anger under all circumstances. Conquest of anger means conquest of the world. An angry person does not think about the consequences of his actions and commits unpardonable blunders. Anger stuns the reasoning and discriminative faculties and inexorably pushes a person towards self-destruction.

On the other hand a person who is calm and cool in the face of gravest of provocations meets all that life brings to his door with equanimity and becomes a source of inspiration and strength for others. Thus one who practises the above principles of dharma experiences unalloyed peace and happiness.

If the 10 attributes of Dharma are adhered to properly the result is ahimsa, love and peace in the world.

Gita clearly says in Chapter 4 Verse 7 that

Lord manifests Himself as He is. Although the Lord appears on schedule, namely at the end of the Dvapara-yuga of the twenty-eighth millennium of the eighth Manu in one day of Brahma, still He has no obligation to adhere to such rules and regulations because He is completely free to act in many ways at His will. He therefore appears by His own will whenever there is a predominance of irreligiosity and a disappearance of true religion. Principles of religion are laid down in the Vedas, and any discrepancy in the matter of properly executing the rules of the Vedas makes one irreligious. In the Bhagavatam it is stated that such principles are the laws of the Lord. Only the Lord can manufacture a system of religion. The Vedas are also accepted as originally spoken by the Lord Himself to Brahma, from within his heart. Therefore, the principles of dharma, or religion, are the direct orders of the Supreme Personality of Godhead (dharmam tu saksad bhagavat-pranitam). These principles are clearly indicated throughout the Bhagavad-gita. The purpose of the Vedas is to establish such principles under the order of the Supreme Lord, and the Lord directly orders, at the end of the Gita, that the highest principle of religion is to surrender unto Him only, and nothing more. The Vedic principles push one towards complete surrender unto Him; and, whenever such principles are disturbed by the demoniac, the Lord appears. From the Bhagavatam we understand that Lord Buddha is the incarnation of Krsna who appeared when materialism was rampant and materialists were using the pretext of the authority of the Vedas. Although there are certain restrictive rules and regulations regarding animal sacrifice for particular purposes in the Vedas, people of demonic tendency still took to animal sacrifice without reference to the Vedic principles. Lord Buddha appeared to stop this nonsense and to establish the Vedic principles of nonviolence. Therefore each and every avatara, or incarnation of the Lord, has a particular mission, and they are all described in the revealed scriptures. No one should be accepted as an avatara unless he is referred to by scriptures. It is not a fact that the Lord appears only on Indian soil. He can advent Himself anywhere and everywhere, and whenever He desires to appear. In each and every incarnation, He speaks as much about religion as can be understood by the particular people under their particular circumstances. But the mission is the same--to lead people to God consciousness and obedience to the principles of religion. Sometimes He descends personally, and sometimes He sends His bona fide representative in the form of His son, or servant, or Himself in some disguised form.

The principles of the Bhagavad-gita were spoken to Arjuna, and, for that matter, to other highly elevated persons, because he was highly advanced compared to ordinary persons in other parts of the world. Two plus two equals four is a mathematical principle that is true both in the beginner's arithmetic class and in the advanced class as well. Still, there are higher and lower mathematics. In all incarnations of the Lord, therefore, the same principles are taught, but they appear to be higher and lower in varied circumstances. The higher principles of religion begin with the acceptance of the four orders and the four statuses of social life, as will be explained later. The whole purpose of the mission of incarnations is to arouse Krsna consciousness everywhere. Such consciousness is manifest and nonmanifest only under different circumstances.

The author wrote.......>>

Even Gita thinks it religious to annihilate those whose beliefs and practices are other than Hinduism, which would include atheists, free thinkers, other religious people like Christians, Muslims, Jews, etc.


Gita shows total tolerance to members of other faith

Chapter 4. Transcendental Knowledge


ye yatha mam prapadyante

tams tathaiva bhajamy aham

mama vartmanuvartante

manusyah partha sarvasah


ye--all of them; yatha--as; mam--unto Me; prapadyante--surrender; tan--unto them; tatha--so; eva--certainly; bhajami--do I reward; aham--I; mama--My; vartma--path; anuvartante--do follow; manusyah--all men; partha--O son of Prtha; sarvasah--in all respects.


All of them--as they surrender unto Me--I reward accordingly. Everyone follows My path in all respects, O son of Prtha.

Chapter 7. Knowledge of the Absolute


yo yo yam yam tanum bhaktah

sraddhayarcitum icchati

tasya tasyacalam sraddham

tam eva vidadhamy aham

<span>yah--that; yah--that; yam--which; yam--which; tanum--form of the demigods; bhaktah--devotee; sraddhaya--with faith; arcitum--to worship; icchati--desires; tasya--of that; tasya--of that; acalam--steady; sraddham--faith; tam--him; eva--surely; vidadhami--give; aham--I.


I am in everyone's heart as the Supersoul. As soon as one desires to worship the demigods, I make his faith steady so that he can devote himself to some particular deity.


sa taya sraddhaya yuktas

tasyaradhanam ihate

labhate ca tatah kaman

mayaiva vihitan hi tan


sah--he; taya--with that; sraddhaya--with faith; yuktah--endowed; tasya--his; aradhanam--worship; ihate--seeks; labhate--obtains; ca--and; tatah--from which; kaman--desires; maya--by Me; eva--alone; vihitan--regulated; hi--for; tan--those. TRANSLATION

Endowed with such a faith, he seeks favors of a particular demigod and obtains his desires. But in actuality these benefits are bestowed by Me alone.

What more tolerance you want?
CLAIM 3. The Violent Gita -

The message of Gita is violent. In Ch 2 verses 31 to 38, Ch 4 verse 42, Ch 11 verses 33 & 34, Arjuna is advised to fight the irreligious people (his enemy) with violent means. If Krishna Himself is God and thus almighty, He must be able to convince the irreligious people that their actions are immoral or irreligious. Rather than doing so He wishes bloodshed. Also, if compared to Christianity this is far more satanic. If Christ were in place of Krishna He would have attempted to win the hearts and minds of the irreligious people and the generations to come by sacrificing his own life, by displaying an ideal of suffering love rather than violent fight.


Chapter 2. Contents of the Gita Summarized


sva-dharmam api caveksya

na vikampitum arhasi

dharmyad dhi yuddhac chreyo 'nyat

ksatriyasya na vidyate


sva-dharmam--one's own religious principles; api--also; ca--indeed; aveksya--considering; na--never; vikampitum--to hesitate; arhasi--you deserve; dharmyat--from religious principles; hi--indeed; yuddhat--than fighting; sreyah--better engagements; anyat--anything else; ksatriyasya--of the ksatriya; na--does not; vidyate--exist.


Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.


sukha-duhkhe same krtva

labhalabhau jayajayau

tato yuddhaya yujyasva

naivam papam avapsyasi


sukha--happiness; duhkhe--in distress; same--in equanimity; krtva--doing so; labha-alabhau--both in loss and profit; jaya-ajayau--both in defeat and victory; tatah--thereafter; yuddhaya--for the sake of fighting; yujyasva--do fight; na--never; evam--in this way; papam--sinful reaction; avapsyasi--you will gain.


Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and, by so doing, you shall never incur sin.

So it is clear Lord Krishna told Arjuna to fight against adharma. What will police do when robbers attack bank?

The author wrote: If Krishna Himself is God and thus almighty, He must be able to convince the irreligious people that their actions are immoral or irreligious. Rather than doing so He wishes bloodshed.

My Response:

Chapter 9. The Most Confidential Knowledge


avajananti mam mudha

manusim tanum asritam

param bhavam ajananto

mama bhuta-mahesvaram


avajananti--deride; mam--Me; mudhah--foolish men; manusim--in human form; tanum--body; asritam--assuming; param--transcendental; bhavam--nature; ajanantah--not knowing; mama--Mine; bhuta--everything that be; maha-isvaram--the supreme proprietor.

Fools deride Me when I descend in the human form. They do not know My transcendental nature and My supreme dominion over all that be.

It is clear that the Supreme Personality of Godhead, although appearing like a human being, is not a common man. The Personality of Godhead, who conducts the creation, maintenance and annihilation of the complete cosmic manifestation, cannot be a human being. Yet there are many foolish men who consider Krsna to be merely a powerful man and nothing more. Actually, He is the original Supreme Personality, as is confirmed in the Brahma-samhita (isvarah paramah krsnah); He is the Supreme Lord.

There are many isvaras, controllers, and one appears greater than another. In the ordinary management of affairs in the material world, we find some official or director, and above him there is a secretary, and above him a minister, and above him a president. Each of them is a controller, but one is controlled by another. In the Brahma-samhita it is said that Krsna is the supreme controller; there are many controllers undoubtedly, both in the material and spiritual world, but Krsna is the supreme controller (isvarah paramah krsnah) and His body is sac-cid-ananda, nonmaterial.

Material bodies cannot perform the wonderful acts described in previous verses. His body is eternal, blissful and full of knowledge. Although He is not a common man, the foolish deride Him and consider Him to be a man. His body is called here manusim because He is acting just like a man, a friend of Arjuna's, a politician involved in the Battle of Kuruksetra. In so many ways He is acting just like an ordinary man, but actually His body is sac-cid-ananda-vigraha--eternal bliss and knowledge absolute. This is confirmed in the Vedic language also (sac-cid-ananda-rupaya krsnaya): "I offer my obeisances unto the Supreme Personality of Godhead, Krsna, who is the eternal blissful form of knowledge." There are other descriptions in the Vedic language also. Tam ekam govindam: "You are Govinda, the pleasure of the senses and the cows." Sac-cid-ananda-vigraham: "And Your form is transcendental, full of knowledge, bliss and eternality."

Despite the transcendental qualities of Lord Krsna's body, its full bliss and knowledge, there are many so-called scholars and commentators of Bhagavad-gita who deride Krsna as an ordinary man. The scholar may be born an extraordinary man due to his previous good work, but this conception of Sri Krsna is due to a poor fund of knowledge. Therefore he is called mudha, for only foolish persons consider Krsna to be an ordinary human being because they do not know the confidential activities of the Supreme Lord and His different energies. They do not know that Krsna's body is a symbol of complete knowledge and bliss, that He is the proprietor of everything that be and that He can award liberation to anyone. Because they do not know that Krsna has so many transcendental qualifications, they deride Him.

Nor do they know that the appearance of the Supreme Personality of Godhead in this material world is a manifestation of His internal energy. He is the master of the material energy. As has been explained in several places (mama maya duratyaya), He claims that the material energy, although very powerful, is under His control, and whoever surrenders unto Him can get out of the control of this material energy. If a soul surrendered to Krsna can get out of the influence of material energy, then how can the Supreme Lord, who conducts the creation, maintenance and annihilation of the whole cosmic nature, have a material body like us? So this conception of Krsna is complete foolishness. Foolish persons, however, cannot conceive that the Personality of Godhead, Krsna, appearing just like an ordinary man, can be the controller of all the atoms and of the gigantic manifestation of the universal form. The biggest and the minutest are beyond their conception, so they cannot imagine that a form like that of a human being can simultaneously control the infinite and the minute. Actually although He is controlling the infinite and the finite, He is apart from all this manifestation. It is clearly stated concerning His yogam aisvaram, His inconceivable transcendental energy, that He can control the infinite and the finite simultaneously and that He can remain aloof from them. Although the foolish cannot imagine how Krsna, who appears just like a human being, can control the infinite and the finite, those who are pure devotees accept this, for they know that Krsna is the Supreme Personality of Godhead. Therefore they completely surrender unto Him and engage in Krsna consciousness, devotional service of the Lord.

There are many controversies amongst the impersonalists and the personalists about the Lord's appearance as a human being. But if we consult Bhagavad-gita and Srimad-Bhagavatam, the authoritative texts for understanding the science of Krsna, then we can understand that Krsna is the Supreme Personality of Godhead. He is not an ordinary man, although He appeared on this earth as an ordinary human. In the Srimad-Bhagavatam, First Canto, First Chapter, when the sages inquire about the activities of Krsna, it is stated that His appearance as a man bewilders the foolish. No human being could perform the wonderful acts that Krsna performed while He was present on this earth. When Krsna appeared before His father and mother, Vasudeva and Devaki, He appeared with four hands, but after the prayers of the parents, He transformed Himself into an ordinary child. His appearance as an ordinary human being is one of the features of His transcendental body. In the Eleventh Chapter of the Gita also it is stated, tenaiva rupena etc. Arjuna prayed to see again that form of four hands, and when Krsna was thus petitioned by Arjuna, He again assumed His original form. All these different features of the Supreme Lord are certainly not those of an ordinary human being.

Some of those who deride Krsna, who are infected with the Mayavadi philosophy, quote the following verse from the Srimad-Bhagavatam to prove that Krsna is just an ordinary man. Aham sarvesu bhutesu bhutatmavasthitah sada: "The Supreme is present in every living entity." (Bhag. 3.29.21) We should better take note of this particular verse from the Vaisnava acaryas like Jiva Gosvami instead of following the interpretation of unauthorized persons who deride Krsna. Jiva Gosvami, commenting on this verse, says that Krsna, in His plenary expansion as Paramatma, is situated in the moving and the nonmoving entities as the Supersoul, so any neophyte devotee who simply gives his attention to the arca-murti, the form of the Supreme Lord in the temple, and does not respect other living entities is uselessly worshiping the form of the Lord in the temple. There are three kinds of devotees of the Lord, and the neophyte is in the lowest stage. The neophyte devotee gives more attention to the Deity in the temple than to other devotees, so Jiva Gosvami warns that this sort of mentality should be corrected. A devotee should see that Krsna is present in everyone's heart as Paramatma; therefore every body is the embodiment or the temple of the Supreme Lord, and as such, as one offers respect to the temple of the Lord, he should similarly properly respect each and every body in whom the Paramatma dwells. Everyone should therefore be given proper respect and should not be neglected.

There are also many impersonalists who deride temple worship. They say that since God is everywhere, why should one restrict himself to temple worship? But if God is everywhere, is He not in the temple or in the Deity? Although the personalist and the impersonalist will fight with one another perpetually, a perfect devotee in Krsna consciousness knows that although Krsna is the Supreme Personality, He is all-pervading, as is confirmed in the Brahma-samhita. Although His personal abode is Goloka Vrndavana and He is always staying there, still, by His different manifestations of energy and by His plenary expansion, He is present everywhere in all parts of the material and spiritual creations.

The author wrote:

Also, if compared to Christianity this is far more satanic. If Christ were in place of Krishna He would have attempted to win the hearts and minds of the irreligious people and the generations to come by sacrificing his own life, by displaying an ideal of suffering love rather than violent fight.

My Response:

Many people of this era including the non-vedic modern scholars have wrong ideas about the great epic "Mahabharatam" . They believe that, Pandavas have killed their key foes Bhisma , Drona, Karna and Duryodhana by unrighteous trickery . Let us look into these aspects .

First of all , we need to understand the invincibility of Arjuna who was protected by Sri Krishna , the God of Gods . Arjuna himself was the incarnation of the divine Saint Nara , a manifestation of Maha-Vishnu . Even after taking the human form , he possessed all his divine power ; and his supreme weapons like `Pasupatastra' could easily kill any non-godly opponent such as Bhishma , Drona , Karna or Duryodhana . As such , there was no necessity for him to use any unrighteous trickery in the war .


Bhishma ,son of Ganga devi was a pious person and an ardent devotee of Sri Krishna . He lived an auspicious life ; and his only blemish was his forced alliance to the unrighteous Kauravas . His one enemy (princess Amba) had received a boon from Lord Shiva that that in her next birth she could cause Bhishma's death . Accordingly , she incarnated as Sikhandi ( who was born as a girl but later changed to boy) .

In accordance with the mentioned boon , Sikhandi became the cause of Bhishma's death . Here, we can see Bhagavan Krishna's compassion to His Devotee Bhishma . Bhagavan mercifully glorified him in the concluding fight wherein Arjuna used light power against him . Had Bhagavan advised to use , a divine weapon like "Pasupathastra" on the first instant , Bhishma wouldn't have survived .


Drona , the incarnation of Deva Guru Brihaspati , was also a great Devotee of Sri Krishna . King Drupada, Drona's friend turned foe had begot from a Yajna a divine son Drishatadyumna who would kill Drona . Even after knowing this fact, Drona accepted Drishtadyumna as a disciple and taught him .

Later, because of this bad association with the evil Kauravas , Drona took part in the treacherous war against Abhimanyu and helped to kill him by cheating . Also he was guilty of using divine arrows against army men on foot . These crimes deserved death .

However, Bhagavan Krishna , as usual had a soft corner to His Devotee and therefore He glorified Drona in the final war . Instead of humiliating him by divine means , Bhagavan arranged Bhima to kill an elephant named Aswathama thereby enabling Yudhishtira to say " Aswathama is dead" . Upon hearing this , Drona willingly gave up his weapon and was killed by Drishtadyumna, thus fulfilling Drupada's boon .


Karna , the illegitimate son of Surya-deva , was an anti-hero . He had certain good qualities as well as bad traits . An impartial critic can compare Karna and Arjuna in a few words . Arjuna was a blessed disciple of His Guru whereas Karna was a cursed one . Arjuna had a perfect `dharmic' character whereas Karna excelled in charity and loyalty but failed to have humility as well as respect to elders .

In his personal life , Karna did lot of charity , but he did it in a mood of arrogance . His vengeance against the social system made him conspire with the evil minded Kauravas. Karna was cursed by his Guru Parasurama for cheating him . Also, he was cursed by a Brahmana for killing his cow . He was destined to die by becoming a victim of these curses .

However, he was lucky to have a well wisher in Sri Krishna . In his heart Karna respected Sri Krishna as the Supreme God . Knowing this hidden `bhakti' , Bhagavan glorified Karna's last moments disregarding his evil deeds such as his obscene public comments against Draupadi and his role in the unrighteous slaying of Abhimanyu .

Before, the Kurukshetra war whenever Arjuna and Karna fought each other , the former won convincingly . However, prior to the commencement of Kurukshetra war , the evil `Asuras' provided their combined power to Karna . This extra power boosted Karna's performance in the last war and Krishna had to intervene to nullify his "Naga-Astra"( in which dwelled a venomous Demon-Snake hostile to Arjuna) .

When the curses worked on Karna ( he forgot what he learnt ) and his chariot got struck in earth , he reached a hopeless state . Any further war after that would have been meaningless as Arjuna could have easily killed the weaponless Karna . It was at this juncture that the merciful Sri Krishna out of consideration towards His secret devotee Karna decided to bless him by converting the unavoidable death to a heroic event that would bring eternal fame to him . Accordingly , Arjuna hesitatingly shot an arrow at Karna while he was lifting the chariot out of mud .


Duryodhana was the dreadful incarnation of `Kali' . When he was born, numerous inauspicious omens appeared which revealed that this child would cause disaster. However, king Dritarashtra out of blind love to his son , decided not to abandon this horrible child .

Duryodhana was the symbol of evil . He did all types of `adharmic' ( unrighteous) acts that deserved capital punishment of death . When he tried to violate the modesty of Daupadi , she cursed him that , Bhima would kill him by breaking his thighs .

The cunning Duryodhana knew very well the infinite power of Sri Krishna . When Bhagavan arrived at Hastinapura for trying a last diplomatic effort to avoid the imminent war , Duroyodhana invited Him for dinner . But, Bhagavan refused by saying :

" Duryodhana , Pandavas are my Devotees and you have already harmed them . If I eat your food now , that will cause an obligation which you don't deserve " .

Duryodhana was an expert in black magic and other evil means of fighting . Furthermore , before the war , the `Asuras' had armed him with their demonic power . Also, he received from his mother Gandhari ( a Siva Devotee) a boon that made his entire body except thighs unbreakable .

There was no point in using righteous means against such an evil personality . And Bhagavan promptly instructed Bhima to break those sinful thighs which Duryodhana had exposed obscenely to Draupadi .

Bhagavan teaches the Vedic followers a precious lesson in this episode . After being struck down by Bhima , Duryodhana complained that he was felled by `adharmic' ( `unrighteous' ) means . And then Krishna replied to him :

" O Duryodhana ! Where was your `dharma' when you cheated the Pandavas, when you ordered Dushassana to disrobe Draupadi and when you killed Abhimanyu by cheating ?. An enemy who has violated `dharma' ; and who thus deserves capital punishment , should be destroyed at the first opportunity by any means" .

This specific instruction of Sri Krishna is applicable to the Administrators and Soldiers of the vedic nation , Bhaaratavarsha .

A direct impact of failing to follow this instruction of Bhagavan , spelled disaster for independent India . Jawaharlal Nehru , the first prime minister of independent India , despite being born in a Vedic Kashmiri Brahmin family, didn't have faith in Vedic culture . He followed the `Mlecha' way of life . His title "Panditji" was only to boost up his political clout ; and in reality he was a hardcore Mlecha . Nehru considered Sri Krishna to be a mere historical character. He believed that, the `budhist' concept of total "non-violence" is the key ethics of India . In spite of frantic requests from the Commander in Chief of Indian Army, Nehru refused to order any military action , even after the demonic `Pakistanis' started occupying vast areas of the sacred land of Kashmir . He hesitantly took action only when it was too late . And in the middle of war , he took up the matter to the unreliable United Nations and ordered a cease fire . As a result of this non-vedic blunder, 1/3rd of the holy land of Kashmir was captured by Pakistan . Also, they succeeded in converting the people of remaining 2/3rd Kashmir . Ultimately , the sacred land of Kashmir has fallen into the hands of `Mlechas' .

Also, when China was plotting evil means to grab the territories of India , the atheistic Indian PM Nehru was talking peace and was supporting China in it's pursuit to grab veto power status in UN . In the subsequent India-China war in 1962 , the brutal Chinese army annihilated the "peaceful" Indian army . Had Nehru and the succeeding Indian Leaders followed Bhagavan Sri Krishna's instructions , by now India would have regained the past glory of Sri Rama's and Sri Krishna's `Bharatavarsha' .

It is an absolute fact that , Bhagavan Sri Krishna's philosophy and instructions are eternal and for the benefit of those who follow Him . Bhagavan is absolutely 'Dharma' personified .

About Christianity and Jesus, I dont want to say anything.

Thursday, November 27, 2014


This is part 2 of scientific verification of Hinduism, vedic that existed millions of years before what was and is taught in schools. Time has come to reveal-


Many Hindus are living in dark and feel bad about talking Hinduism,while many whites are going to Hinduism, its scriptures and its magic power. Must watch of this video-BE PROUD THAT YOUR FOREFATHERS DI NOT ACCEPT CONVERSION OR LUCKY NOT TO GET CONVERTED AND STILL RETAINS MYSTIC HINDUISM.

Sunday, October 19, 2014

Desert Glass Formed by Ancient Atomic Bombs ??? MAHABHARAT WAS A HISTORY, A FACT.

"Now I am become Death, the destroyer of worlds" 

The Bhagavad Gita Seven years after the nuclear tests in Alamogordo, New Mexico, Dr. J. Robert Oppenheimer, the father of the atomic bomb, was lecturing at a college when a student asked if it was the first atomic test conducted. “Yes, in modern times,” he replied. The sentence, enigmatic and incomprehensible at the time, was actually an allusion to ancient Hindu texts that describe an apocalyptic catastrophe that doesn’t correlate with volcanic eruptions or other known phenomena. 

Oppenheimer, who avidly studied ancient Sanskrit, was undoubtedly referring to a passage in “The Bhagavad Gita” that describes a global disaster caused by “an unknown weapon, a ray of iron.”
While it may be alarming to the scientific community to speak of the existence of atomic weapons before the present cycle of civilization, evidence of this phenomenon seems to whisper its verses in every corner of the planet.

Desert Glass 

This evidence comes not only from the Hindu verses but also from ample extensions of fused glass fragments scattered throughout many deserts of the world. Silicon crystals, curiously cast, resemble remarkably the same fragments found after the nuclear explosions in Alamogordo’s White Sands atomic testing site.

In December 1932, Patrick Clayton, a surveyor from the Egyptian Geological Survey, drove between the dunes of the Great Sand Sea, close to the Saad Plateau in Egypt, when he heard crunching under the wheels. When he examined what was causing the sound, he found great chunks of glass in the sand.

The find caught the attention of geologists around the world and planted the seed for one of the biggest modern scientific enigmas.

What phenomenon could be capable of raising the temperature of desert sand to at least 3,300 degrees Fahrenheit, casting it into great sheets of solid yellow-green glass? 
While passing through Alamogordo’s White Sands missile range, Albion W. Hart, one of the first engineers to graduate from the Massachusetts Institute of Technology, observed that the chunks of glass left by nuclear tests were identical to the formations that he observed in the African desert 50 years earlier.

However, the extension of the cast in the desert would require that the explosion be 10,000 times more powerful than that observed in New Mexico.

Many scientists have sought to explain the dispersion of large glass rocks in the deserts of Libya, the Sahara, Mojave, and many other places in the world, as products of gigantic meteorite impacts.

However, due to the absence of accompanying craters in the desert, the theory doesn’t hold up. Neither satellite imagery nor sonar has been able to find any holes.

Furthermore, the glass rocks found in the Libyan Desert present a grade of transparency and purity (99 percent) that is not typical in the fusions of fallen meteorites, in which iron and other materials are mixed in with the cast silicon after the impact.

Even so, scientists have proposed that the meteorites causing the glass rocks could have exploded several miles above the surface of Earth, similar to the Tunguska Event, or simply rebounded in such a way that they carried with it the evidence of the impact, but leaving the heat from the friction.

However, this doesn’t explain how two of the areas found in close proximity in the Libyan Desert show the same pattern — the probability of two meteorite impacts so close is very low.

Nor does it explain the absence of water in the tektite specimens when these areas of impact were thought to be covered in it some 14,000 years ago.

Mohenjo Daro’s Ancient Catastrophe The city where culture emerged in the present-day Indus Valley is a great enigma. The rocks of the ruins have partially crystallized, along with its hazy inhabitants.

Moreover, mysterious local texts speak of a period of seven days of gratitude toward flying cars called Vimana for saving the lives of 30,000 inhabitants from a horrific episode. In 1927, years after the discovery of the Mohenjo Daro ruins, 44 human skeletons were found on the outskirts of the city.

The majority were found face down, lying in the street and holding hands as if a serious catastrophe had suddenly engulfed the town. In addition, some bodies present signs of unexplainable radiation.

Many experts believe that Mohenjo Daro is an unequivocal sign of nuclear catastrophe two millennia before Christ.
Nevertheless, the city is the not the only ancient locale suspected to have gone nuclear.

Dozens of buildings from the ancient world present bricks with fused rocks, like the heat test that modern scientists cannot explain:

  • Ancient forts and towers in Scotland, Ireland, and England 
  • The city of Catal Huyuk in Turkey 
  • Alalakh in northern Syria 
  • The ruins of the Seven Cities, near Ecuador 
  • Cities between the Ganges River in India and the Hills of Rajmahal 
  • Areas of the Mojave Desert in the United States 

In whatever place of the world, the presence of an abysmal temperature and vivid descriptions of a terrible cataclysm suggest that there may have been an earlier epoch in which possibly nuclear technology was already known — an epoch in which atomic technology was turned against man.

Friday, July 4, 2014


महाभारत 15: भीष्म ने पांडवों को खुद बताया था अपनी मौत का उपाय
महाभारत युद्ध
कौरव व पांडवों की सेना युद्ध की इच्छा से कुरुक्षेत्र में एकत्रित हो गई। दोनों पक्ष के सेना प्रमुखों ने युद्ध के कुछ नियम निर्धारित किए। जब दोनों पक्ष के वीर आमने-सामने आए तो कौरवों के पक्ष में भीष्म, द्रोणाचार्य आदि को देखकर अर्जुन का मन व्यथित हो गया। तब श्रीकृष्ण ने उन्हें गीता का उपदेश दिया। युद्ध शुरू होने से पहले युधिष्ठिर ने भीष्म, द्रोणाचार्य, कृपाचार्य व महाराज शल्य से युद्ध करने की आज्ञा ली। युद्ध की घोषणा होते ही कौरव व पांडवों की सेना में भयंकर मार-काट शुरू हो गई। दो दिनों तक इसी प्रकार युद्ध होता रहा।
 9 दिनों तक पांडव व कौरवों में भयंकर युद्ध होता रहा। इन 9 दिनों में भीष्म पितामह ने पांडवों की सेना के कई वीर योद्धाओं का वध कर दिया। यह देखकर पांडवों की सेना भयभीत हो गई। तब श्रीकृष्ण के कहने पर पांडव भीष्म पितामह के पास गए और उनसे उनकी मृत्यु का उपाय पूछा। भीष्म पितामह बताया कि तुम्हारी सेना में शिखंडी नाम का योद्धा है, वह पहले स्त्री था। इसलिए मैं उसके सामने शस्त्र नहीं उठाऊंगा। इस प्रकार भीष्म ने बड़ी ही सहजता ने पांडवों को अपनी मृत्यु का उपाय बता दिया।  
महाभारत 15: भीष्म ने पांडवों को खुद बताया था अपनी मौत का उपाययुद्ध के तीसरे दिन भीष्म ने गरुड़ व्यूह की रचना की। इस व्यूह को तोडऩे के लिए अर्जुन ने अर्धचंद्राकार व्यूह बनाया। शंख बजते ही कौरवों व पांडवों की सेना में भयंकर युद्ध शुरू हो गया। भीष्म पितामह ने अपना पराक्रम दिखाते हुए पांडवों की सेना में खलबली मचा दी। पांडव पक्ष के अनेक वीर भीष्म के इस रौद्र रूप को देखकर भागने लगे। श्रीकृष्ण के कहने पर अर्जुन भीष्म पितामह से युद्ध करने आए, लेकिन मोहवश अर्जुन युद्ध में ढिलाई करते रहे। यह देखकर श्रीकृष्ण को क्रोध आ गया और वे स्वयं रथ से उतरकर सुदर्शन चक्र धारण कर भीष्म को मारने दौड़े।  
यह देख अर्जुन भी रथ से उतर कर उन्हें रोकने के लिए दौड़े। जैसे-तैसे अर्जुन ने क्रोधित श्रीकृष्ण को रोका और उन्हें शांत किया। अर्जुन ने प्रतिज्ञा की कि अब वे युद्ध में ढिलाई नहीं बरतेंगे। तब श्रीकृष्ण और अर्जुन रथ पर सवार होकर पुन: युद्ध करने लगे। जब अर्जुन क्रोधित होकर बाण वर्षा करने लगे तो कौरवों की सेना के बड़े-बड़े वीर भी भयभीत हो गए। इस प्रकार युद्ध का तीसरा दिन भी समाप्त हो गया।
- चौथे दिन भी भीष्म और अर्जुन में भयंकर युद्ध हुआ। इधर भीमसेन क्रोधित होकर कौरवों का सेना का नाश करने लगे। देखते ही देखते भीमसेन ने दुर्योधन के 14 भाइयों का वध कर दिया। यह देखकर भीष्म आदि वीर भीम पर टूट पड़े, लेकिन घटोत्कच ने भीम को बचा लिया। 

इस प्रकार चौथे दिन का युद्ध समाप्त हो गया। इसी प्रकार पांचवे व छठे दिन भी दोनों पक्षों में भयंकर युद्ध हुआ। युद्ध के सातवे दिन कौरव सेना ने महाव्यूह की रचना की तथा पांडव सेना ने शृंगाटक नाम के व्यूह की रचना की। इस दिन भीम ने दुर्योधन के आठ भाइयों का वध कर दिया। 
महाभारत 15: भीष्म ने पांडवों को खुद बताया था अपनी मौत का उपाय युद्ध के आठवे व नौवे दिन भी भीष्म पितामह ने पांडवों की सेना का संहार किया। उनके सामने कोई भी योद्धा नहीं टिक पाता था। नौवे दिन युद्ध समाप्त होने के बाद पांडव भीष्म पितामह से मिलने पहुंचे और उनसे उनकी मृत्यु का उपाय पूछा। भीष्म पितामह ने बताया कि तुम्हारी सेना में शिखंडी नामक जो योद्धा है, वह पहले स्त्री था। 

युद्ध करते समय यदि वह मेरे सामने आ जाए तो मैं अपने शस्त्र रख दूंगा, उस समय तुम मुझ पर वार कर सकते हो। अत्यधिक घायल होने के कारण मैं युद्ध करने में असमर्थ हो जाऊंगा। उस स्थिति में तुम ये युद्ध जीत सकते हो। इस प्रकार भीष्म पितामह से उनकी मृत्यु का उपाय जानकर पांडव पुन: अपने शिविर में आ गए।
- युद्ध के दसवें दिन भीष्म पितामह पुन: पांडवों की सेना का संहार करने लगे। यह देख अर्जुन आदि वीर शिखंडी को आगे कर भीष्म के सामने आ डटे। शिखंडी ने भीष्म को घायल कर दिया, लेकिन भीष्म ने उस पर प्रहार नहीं किया। भीष्म की रक्षा के लिए अनेक कौरव वीर आगे आए, लेकिन वे अर्जुन के आगे नहीं टिक सके। 

अर्जुन ने पराक्रम दिखाते हुए भीष्म के शरीर को बाणों से छलनी कर दिया। इस प्रकार अत्यधिक घायल होने के कारण भीष्म रथ से गिर पड़े। उनके शरीर के हर अंग पर बाण लगे हुए थे। इसलिए उनका शरीर उन बाणों पर ही टिक गया। भीष्म ने देखा कि इस समय सूर्य दक्षिणायन में है, इसलिए यह मृत्यु के लिए उचित समय नहीं है। यह सोचकर उन्होंने अपने प्राणों का त्याग नहीं किया। 
महाभारत 15: भीष्म ने पांडवों को खुद बताया था अपनी मौत का उपाय- दसवें दिन का युद्ध समाप्त होने पर पांडव व कौरव पक्ष के वीर भीष्म पितामह के पास एकत्रित हुए। भीष्म पितामह का शरीर बाणों की शय्या पर टिका हुआ था और उनका सिर नीचे लटक रहा था। भीष्म के कहने पर अर्जुन ने अपने बाणों से उनके सिर को सहारा दिया। भीष्म पितामह के उपचार के लिए दुर्योधन अनेक वैद्य ले आया, लेकिन भीष्म ने उपचार करवाने से इनकार कर दिया। भीष्म पितामह के कहने पर दोनों पक्षों के वीर अपने-अपने शिविरों में चले गए। 

​युद्ध के ग्यारहवे दिन सुबह पुन: कौरव व पांडव भीष्म पितामह को देखने पहुंचे। भीष्म के कहने पर अर्जुन ने अद्भुत पराक्रम दिखाते हुए धरती पर बाण मारकर एक जल की धारा प्रकट की, जिसे पीने से भीष्म पितामह को तृप्ति का अनुभव हुआ। जब कर्ण को पता चला कि भीष्म बाणों की शय्या पर हैं तो वह उनसे मिलने पहुंचा। कर्ण ने भीष्म से पांडवों के विरुद्ध युद्ध करने की आज्ञा मांगी। भीष्म ने उसे युद्ध करने की आज्ञा दे दी।
- भीष्म पितामह के घायल होने पर कौरवों की सेना बिल्कुल उत्साहहीन हो गई, लेकिन कर्ण के आते ही कौरवों में पुन: उत्साह का संचार हो गया और वे युद्ध के लिए तैयार हो गए। कर्ण के आते ही दुर्योधन भी प्रसन्न हो गया। कर्ण के कहने पर दुर्योधन ने गुरु द्रोणाचार्य को अपनी सेना का सेनापति नियुक्त किया। तब द्रोणाचार्य ने दुर्योधन से कहा कि मैं अपनी पूरी शक्ति से पांडवों के साथ युद्ध करूंगा, लेकिन राजा द्रुपद के पुत्र धृष्टद्युम्न का वध मैं नहीं कर सकूंगा क्योंकि उसकी उत्पत्ति मेरे ही वध के लिए हुई है।

सेनापति बनने के बाद द्रोणाचार्य ने दुर्योधन से पूछा कि मैं तुम्हारा कौन सा प्रिय काम करूं। तब दुर्योधन ने कहा कि आप युधिष्ठिर को बंदी बनाकर मेरे पास ले आइए। तब द्रोणाचार्य ने प्रतिज्ञा की कि यदि अर्जुन ने युधिष्ठिर की रक्षा न की तो मैं आसानी से युधिष्ठिर को बंदी बना लूंगा। जब पांडवों को द्रोणाचार्य की इस प्रतिज्ञा के बारे में पता चला तो उन्होंने मिलकर युधिष्ठिर की रक्षा करने का फैसला लिया। 
महाभारत 15: भीष्म ने पांडवों को खुद बताया था अपनी मौत का उपाय- गुरु द्रोणाचार्य ने युधिष्ठिर को बंदी बनाने का कई बार प्रयास किया, लेकिन अर्जुन के कारण वे सफल नहीं हो पाए। तब द्रोणाचार्य ने चक्रव्यूह की रचना की और दुर्योधन से कहा कि तुम किसी बहाने से अर्जुन को युद्धभूमि से दूर ले जाओ ताकि मैं युधिष्ठिर को बंदी बना सकूं। दुर्योधन के कहने पर संशप्तक योद्धा अर्जुन को युद्ध के लिए दूर ले गए। 

जब युधिष्ठिर ने देखा कि चक्रव्यूह के कारण उनके सैनिक मारे जा रहे हैं तो उन्होंने अभिमन्यु से इस व्यूह को तोडऩे के लिए कहा। अभिमन्यु ने कहा कि मुझे इस व्यूह को तोडऩा तो आता है, लेकिन इससे बाहर निकलने का उपाय मुझे नहीं पता। तब युधिष्ठिर व भीम ने अभिमन्यु को विश्वास दिलाया कि तुम जिस स्थान से व्यूह भंग करोगे, हम भी उसी स्थान से व्यूह में प्रवेश कर जाएंगे और व्यूह का विध्वंस कर देंगे।
महाभारत 15: भीष्म ने पांडवों को खुद बताया था अपनी मौत का उपाय- युधिष्ठिर व भीम की बात मानकर अभिमन्यु चक्रव्यूह भेदकर उस में प्रवेश कर गया, लेकिन युधिष्ठिर, भीम आदि वीरों को जयद्रथ ने बाहर ही रोक दिया।  चक्रव्यूह में घुसकर अभिमन्यु ने कौरवों की सेना का संहार करना शुरू किया। अभिमन्यु ने अकेले ही अनेक कौरव वीरों का वध कर दिया और दु:शासन व कर्ण को पराजित कर दिया। 

अभिमन्यु के पराक्रम को देखकर कर्ण आचार्य द्रोण के पास गया और उसे मारने का उपाय पूछा। तब द्रोणाचार्य ने कहा कि यदि अभिमन्यु का धनुष व प्रत्यंचा काटी जा सके व उसके घोड़े व सारथि को मार दिया जाए तो इसका वध संभव है। कर्ण ने ऐसा ही किया। रथ से उतरते ही अभिमन्यु को कर्ण, अश्वत्थामा, दु:शासन, द्रोणाचार्य, दुर्योधन व शकुनि ने मार डाला। अभिमन्यु की मृत्यु से पांडवों को बहुत दु:ख हुआ। 
महाभारत 15: भीष्म ने पांडवों को खुद बताया था अपनी मौत का उपाय- उस दिन का युद्ध समाप्त होने तक अर्जुन संशप्तकों को पराजित कर चुके थे और जब वे अपने शिविर में लौट रहे थे, तभी उन्हें किसी अनहोनी की आशंका होने लगी। शिविर में पहुंचने पर उन्हें अभिमन्यु के पराक्रम व मृत्यु की सूचना मिली। अपने प्रिय पुत्र अभिमन्यु की मृत्यु के बारे में जानकर अर्जुन को बहुत दु:ख हुआ। तब श्रीकृष्ण ने उन्हें समझाया कि अभिमन्यु वीरों की तरह लड़ता हुआ मृत्यु को प्राप्त हुआ है। इसलिए उसकी मृत्यु पर शोक नहीं करना चाहिए। 
अर्जुन ने युधिष्ठिर से अभिमन्यु की मृत्यु का प्रसंग विस्तार पूर्वक जाना। जब अर्जुन को पता चला कि जयद्रथ के कारण ही पांडव वीर चक्रव्यूह में प्रवेश नहीं कर पाए तो अर्जुन ने प्रतिज्ञा की कि कल मैं निश्चय ही जयद्रथ का वध कर डालूंगा अथवा स्वयं जलती चिता में प्रवेश कर जाऊंगा। 

Tuesday, May 6, 2014

Vedic Discoveries: Krsna and Balarama in Greece — Dionysus — Herakles

In the early centuries preceding and succeeding the Christian era, the entry of foreign tribes into India produced a favourable impact on the cults of Vaisnvaite and Saivite divinities, which, on the whole, enjoyed the support of the foreigners. The Greeks identified Krsna with Herakles and Sankarsana with Dionysos, and it is no wonder that they were favourably inclined to their worship. The Besnagar inscription describes the Greek ambassador Heliodorus as a Bhagavata who dedicated a Garuda banner to Lord Vasudeva.
The earliest epigraphic evidence for the existence of the Bhagavata cult is found in Madhya Pradesh. The discovery of the Garuda pillar inscription of Besnagar is a landmark in the history of Bhagavatism. The inscription records the erection of a Garuda standard in honour of Vasudeva, the god of gods, by a Greek ambassador Heliodorus who describes himself as a Bhagavata (see Heliodorus Column), and a resident of Taksasila. The ambassador came from the Greek king Antialcidis to Kautsiputra Bhagabhadra identified with the fifth Sunga king, and the record is dated in the fourteenth year of his reign, approximating to c. 113 B.C."
Suvira Jaisval, The Origin and Deveopment of Vaisnavism (Munshiram Manoharlal, 1967)
The Times of India reports a major archeological find of structures dating back to the Mahabharata period:
READ MORE AT HERE-Vedic discoveries

Thursday, December 26, 2013



The sea, that had been beating against the shores,
broke the boundaries imposed by nature..
It rushed into the beautiful city,
and swallowed everything in its path..
I saw the grand buildings submerge one by one,
In just a few moments it was all over..
The sea had now become as placid as a lake,
There was no trace of the city anymore,
Dwarka was just a name; just a memory..

What a terrible end to witness, the submergence of an entire metropolis in front of one's own eyes.. Yet, this is what happened to the golden city of Dwarka and according to Mahabharat's Musal Parva, Pandav Arjun was eyewitness to this destruction!

What exactly was Dwarka? We know from ancient texts that the city was located on the western shore of Indian mainland; we know it was the capital of Yadavs after they migrated from Mathura; we know Lord Krishna made the city His capital and ruled the kingdom from there; and we also know, that this fabled city was submerged under huge Tsunamis as soon as Krishna left the Earth.

Dwarka, the Golden City

Dwarka or Dwarawati (The-city-of-Doors) finds mention in many Sanskrit epics including the Mahabharat, Harivansha, Bhagvat Puraan, Skanda Puraan and the Vishnu Puraan. It is one of the sacred quartet that forms Char Dham of Lord Vishnu along with Shri Badrinath, Shri Jagannath Puri and Shri Rameshwaram.

Shri Dwarkadhish Temple in the modern city of Dwarka

Legend says that the city was built by none other than Vishwakarma, the architect of demigods on the order of Lord Krishna at a site selected by the Divine Eagle Garud.

Krishna's Golden City from a Mughal miniature painting

In order to know more about the creation of Dwarka, we would first have to understand the geo-political realities of the time. Let us take a look at the political dynamics in the country at the end of Dvapar Yuga.
Socio-political Condition in Mahabharat Times

The end of a Yuga is always a phase of tumultuous transition. We are talking about the period from the Dusk-of-Dvapar to the Dawn-of-Kaliyuga and there was a lot of political upheaval at this time in the civilized world.

Jarasandh, the king of Magadh had emerged as the most powerful and ambitious king of the time, aspiring to become the Lord of the entire land. He had entered into alliance with other tyrant kings like Kamsa and the Kauravs through matrimony and military deterrence and most other rulers were his vassals.

Yadavs were settled on the banks of Yamuna and the cities of Mathura and Shauripuri in present Uttar Pradesh were their major centers. Mathura, the main hub of Chandravanshis was ruled by Kamsa who had dethroned his father Ugrasen and usurped the kingdom.

Another Yadav prince Samudravijay was ruling over Shauripuri, while his younger brother Vasudev (the father of Krishna) was the captive of Kamsa along with his wife Devaki. When Krishna grew up, He liberated His parents from the dungeons of Kamsa, killed the despot and ended his reign of tyranny but Jarasandh (Kamsa's father-in-law), vowed to take revenge.

Since Krishna was too strong an adversary, Jarasandh, who was a master strategist, decided to target the Yadav subjects and launched a series of raids against the denizens of Mathura. Krishna, being a statesman par excellence, decided to wait for the right time (aka the Mahabharat War) and meanwhile thought of a way to secure His countrymen.

He decided to move the entire population of Yadav kingdom to a place far beyond the reach of Jarasandh and picked the western coast of India. The Sabha Parva of Mahabharat gives a detailed account of Krishna's emigration to Dwarka in order to save the lives of His subjects from unwanted attacks.

Migration routes of various clans due to Jarasandh's attacks

Krishna summoned Vishwakarma, the divine architect of the demigods, and commissioned a city that would be the envy of the civilized world. However, the architect wanted to reclaim some land from the sea and the task could be completed only if Varundeva, the Lord of the sea, acquiesced to this proposal. Sri Krishna worshiped Samudra-dev, who gave them land measuring 12 yojans and Vishwakarma then built the magnificent Dwaraka, a city in gold.
This is what we know from the Mahbharat, let us see what other literary evidence we can gather from other sources.
Historicity of Dwarka - Literary Evidence

According to the Garuḍa Purāṇ [1.16.14], Dwarka was one of the seven ancient cities in the country that are believed to lead one to Nirvana.

Ayodhyā Mathurā Māyā Kāsi Kāñchī Avantikā

Purī Dvārāvatī chaiva saptaitā moksadāyikāh

Inclusion of Dwarka in this list gives reason that it would have been a historical city as the other six cities mentioned in the verse are very much alive and thriving even today.

Other scriptures record that the city was built on the sunken remains of a previous kingdom, Kushasthali, which itself was built on older ruins. The modern city of Dwarka is located in the westernmost part of India at the confluence of the Gomati river with the sea.
Western region of the Indian mainland

Rishi Ved Vyas has described Dwarka in great detail and calls it 'A city so golden that it cast its radiance on the ocean for miles around it'. The city extended over 104 Kms and was divided into six well-organized sectors, residential and commercial zones, wide roads, plazas, palaces and many public utilities.

It had a special hall called Sudharma Sabha to hold public meetings and the city had beautiful gardens filled with flowers of all seasons and beautiful lakes. It was well fortified and surrounded by a moat, spanned by bridges, boasted of a good sea harbor and had an incredible number of 700,000 palaces made of gold, silver and other precious stones!

The city of Dwarka
Narad Muni's visit to Dwarka

After Krishna departed from Earth, about 36 years after the Mahabharat War (3102 BCE), Arjun went to Dwarka to bring Krishna's grandsons and remaining Yadavs to safety. As soon as they left, the city was submerged into the sea and the eye-witness account is mentioned in the beginning of the post.

The Vishnu Puran also mentions the submersion of Dwarka, stating-
On the same day that Krishna departed from the earth, the dark-bodied Kali Yuga descended. The oceans rose and submerged the whole of Dwarka.
Besides Dwarka, there are mentions in the scriptures of many renowned cities which were washed away by the rivers on whose banks they were situated. Mahabharat mentions that Hastinapura was washed away by the Ganga and consequently the Pandavas had to migrate to Kaudambi.

Similar was the case with Pataliputra which, even though the premier city of the land, later became the worst victim of inundation according to Dandin, the author of the Dashakumaracarita.

The question in front of historians now is, whether these cities ever really existed or were they just a figment of poet's imagination? Let us try to understand where archaeology stands on this question.

Archaeological Evidence

Girnar Mountain
Pargiter, a noted historian in British India, was the first to suggest that Dwarka was located near the Raivataka (Girnar) mountain and also mentioned that it was constructed on the remains of an earlier city known as the Kushasthali.
The Girnar mountain is considered holy not only by Hindus but is also a major site of pilgrimage for the Jain community. It is the place where the 22nd Jain Tirthankar, Lord Neminath (who BTW was a paternal cousin of Lord Krishna), attained liberation.

Jain Temples on top of Mount Girnar

Jain legends tell many stories of both the brothers and acknowledge the presence of the Metropolis of Dwarka as being close to the Girnar mountains.

According to Jain texts, Shri Krishna negotiated Neminath's marriage with Rajamati, (the sister of Kamsa), but Neminath, empathizing with the animals that were to be slaughtered for the marriage feast, left the procession and renounced the world!

Interestingly, Jain tradition also recognizes Krishna as Vasudev and Jarasandh as the prati-Vasudev (similar to the Christ & anti-Christ belief) showing how important the rivalry between the two was.

The Yadav kingdom at that time spread around Junagadh district and the nearby Gir Forest (which is the last sanctuary for the Asiatic Lions today). The first excavations at the site were conducted by Deccan College, Pune and the Department of Archaeology, Govt. of Gujarat, in 1963 under the direction of H.D. Sankalia.

These and other archaeological excavations unearthed artifacts that prove that modern Dwarka is the sixth settlement of the name on this site. The earlier cities have been, at various times, swallowed by the sea. The waves of the sea still lap the shores of this famous town, lending scenic beauty to this important pilgrimage destination.

The sea adjacent to Shri Krishna Temple
Gradually, the myth of Dwarka was coming alive, but the final breakthrough came with the discovery of submerged remains of Dwarka by the Marine Archaeology Unit (MAU) jointly formed by the National Institute of Oceanography (NIO) and the Archaeological Survey of India (ASI).

Underwater Exploration of Dwarka
This exploration was undertaken under the guidance of Dr. S.R. Rao. Dr. Rao is widely considered widely the Grand-father of Indian Archaeology and has served the ASI for over 32 years. He is credited with the discovery of a large number of Indus-Saraswati sites including the port city of Lothal in Gujarat.

Dr. S. R. Rao

Before the underwater ruins were discovered, most scholars were of the view that the Mahabharat was just a mythological epic and it would be futile to look for the remains of Dwarka. However,
Dr. Rao and his team, undertook an extensive search of this city along the coast from 1984-88 and finally succeeded in finding the submerged city off the Gujarat coast.

The use of advanced techniques of geophysical survey combined with echo-sounders, mud-penetrators, sub-bottom profilers and underwater metal detectors helped uncover this missing link in our history!

Between 1983 to 1990, the well-fortified township of Dwaraka was discovered, extending more than half a mile from the shore. In his work, The Lost City of Dwaraka, Dr. Rao has given scientific details of these discoveries and artifacts.

You can find a similar report report on the link - {Recent underwater exploration at Bet Dwarka and Okha Mandal } and LOST CITY OF DWARIKA AND REALITY OF EXISTANCE OF GOD KRISHN

Excavations at Dwarka

Offshore exploration of the legendary city was resumed in 1988 and continued through 1990, further seaward of the Temple of Samudranarayana (Sea God) with a view to trace the plan and extent of the port-city and the purpose of the massive stone walls built on the banks of ancient Gomati.

From the structural remains in Dwaraka and Bet Dwaraka waters, it is possible to visualise that the city-ports were large and well planned.

The findings of Bet Dwarka can actually be divided into two broad periods: Protohistoric period which includes seal, two inscriptions, a copper fishhook and late Harappan pottery; and the Historical period which consists of coins, ship anchors and pottery.

Underwater exploration of Dwarka

JUST AS DESCRIBED in the scriptures, the township was built in SIX sectors along the banks of a river. The foundation of boulders on which the city's walls were erected proves that the land was reclaimed from the sea.

The general layout of the city described in ancient texts agrees with that of the submerged city discovered by MAU. Mahabharat mentions a Prasada which corresponds to the high fort wall of Dwarka, a part of which is extant. The epic says that flags were flying in the city of Dwarka which can again be corroborated by the stone bases of flag posts found in the sea bed excavation.
Ruins of the Fort walls in Dwarka

A significant antiquity that further corroborates a statement of the Harivamsha is the SEAL bearing the motif of a three-headed animal representing the bull, unicorn and goat. The text states that every citizen of Dwarka had to carry a seal as a mark of identification and the seal recovered from the sea-bed matches with the scriptural description!

The seal of Dwarka
A large number of rectangular blocks of various sizes are also scattered in a large area in the vicinity and are evidently part of a single structure. These blocks are lying on a rocky seabed and a few of them are buried in sand.

The UAW began excavations at Dwarka again from January 2007. The objective of the excavation was to know the antiquity of the site, based on material evidence. In the offshore excavation, the ASI's trained underwater archaeologists and the divers of the Navy searched the sunken structural remains.

According to the news releases made by the Govt. of India, the radiocarbon testing on a piece of wood from the underwater site has yielded an age of 9,500 years which would place it near the end of the last Ice Age.

As discussed in the previous post {Pralaya - The End of Days}, the last melt-down was responsible for drowning a large number of civilizations all over the globe leading to the Flood Myths. This piece of wood could very well be a remnant of the same lost ante-diluvian civilization on the remains of which Dwarka was created.

Offshore explorations near Bet Dwarka jetty also brought to light a number of stone anchors of different types that include triangular, Indo-Arabian and ring stones.

These are made of locally available rocks and their period may also be similar to those found at Dwarka and other places. Recent findings have also shown evidence of active Indo-Roman trade from the fourth century BCE to 4th century CE.

Other artifacts recovered from the sea

All these findings should be able to build our faith in the belief that there indeed existed a port-city on the westernmost fringe of the Indian mainland which was into international maritime trade and hence would have been a popular and prosperous metropolis before its submergence.

The obvious next question is, what led to submergence of this massive trading city?

So what happened???

The answer lies in the progressive rise in sea-levels witnessed over thousands of years and tectonic upheavals taking place in the womb of the planet. These two combine like a potion being brewed in a witch's cauldron, and stir up giant Tsunamis capable of wiping out entire civilizations in one go!

In one of the major studies of its kind, scientists at National Institute of Oceanography have developed sea level variation history of the last ~14,500 years B.P. (Before Present), for the western coast of India.

To generate the sea level variation curve for these past 16,000 years, they had to compile all the data of past shore line indicators available between 21°N to 14°N latitude (till south of Saurashtra Peninsula). These dates ranging from 14,500 to 1,500 yr B.P. were then plotted against height/depth from which the dated material was recovered.

The sea level curve was then drawn based on geological reasoning and other supporting evidence such as the presence of terraces, nature of samples and inferences of sea-level rise from other stable areas.

The curve shows that 14,500 years ago, sea level along the west coast of India was about 100m lower as compared to the present, and rose to 80m depth around 12,500 years ago with a rate of ~10m/1,000 years.

It was followed by a quiet period when the level remained unchanged for about 2,500 years, thus providing time for civilization to flourish before being engulfed by the sea again. From 10,000 to 7,000 years ago, sea level rose at a very high rate (~20m/1000 years) and after approximately 7,000 years B.P. it has fluctuated to more or less the present level.

Animation depicting the shrinking of the Indian coast in years Before Present

The animation above shows how the shoreline has changed over thousands of years, and how much land has been lost to the sea. All along the peninsula, we have most certainly lost civilizations at various stages of development and out of these, Dwarka was one of the most prominent ones.

In another study conducted on the Seismic activity in the Western region, work in peripheral land areas of the Gulf of Cambay like Kathana, Lothal and Motibaur gave evidences of major earthquakes in the following periods -
(1) 2780 ± 150 years BP
(2) 3983 ± 150 BP and
(3) 7540 ± 130 BP

In the first major event at about 7,600 BCE, the FIRST metropolis found in the underwater ruins appears to have succumbed to the tectonic forces and the sea appears to have inundated it. Because of this catastrophe, people would have proceeded north to the higher sea level and established the SECOND metropolis.

This also got affected by faulting due to earth quakes around 4,000 BP and was destroyed by the second or the last Earthquake around 2780 ± 150 BP, when the sea transgressed to completely submerge it.

We have experienced in the recent years how catastrophic submarine earthquakes can be. They do not affect the land directly but lead to huge waves that are meters tall and are capable of wiping out cities in minutes just as described by Arjun in the beginning of the post!

Giant Tsunamis generated by Submarine Earthquakes

From our point of view, the older site of 7600 BCE could very well correspond to Kushasthali, the foundation of Shri Krishna's Dwarka and the second settlement of 4000-2800 BCE would then be the tentative time-frame of existence of the Golden City of the Lord.

This also matches very well with Shri Krishna's historical dates that we arrived at in the post {Krishna - The Historical Enigma} and again proves that our scriptures are not mere figments of fertile imaginations but have a historical basis.

Dr. S.R. Rao after his careful research made the following statement: "The findings in Dwarka and archeological evidence found are compatible with the Mahabharat tradition and removes the lingering doubt about the historicity of the Mahabharat. We would say that Krishna definitely existed".

Krishna, the Great Statesman and King was indeed a historical figure who ruled from the city of Dwarka until the day He departed from the mortal realm. He lived the life of a householder and raised His family in the city of Dwarka.

Krishna, the Yadav king of Dwarka

If Dwarka excavations can throw light on the historicity of Lord Krishna, sea-bed excavations at Ayodhya situated on the banks of Sarayu might yield equally valuable information about the historicity of Lord Rama.

We, the youth of the country should participate more in spreading the knowledge of our ancient heritage and endeavor to be a part of a further exploration of its origins. Only then, we would be able to unearth the true history of our own civilization as well as that of Mankind.