The idiot narayana samy has neither the brain nor learning and expects
others to teach him where he rests on the bed waiting to retire? He has to
seek as no one teaches a rowdy and a Rascal. The oldest is only rigveda as
established beyond doubt by so many ancestors of our land while a mere
hooting with abrasive abusive butler narayana pimp erotic language get
mettled down? Incorrigible nonsense you write which is exposed through out
the world where blasphemy shall devour you.
Apart from so many writers of the world, B B Lal Archeologist had written a
book with evidences from the excavations and the Rig veda verses the
Brahnartha region occupied by the ancestors which is now the Punjab; kater
there were movements to wards the Ganges river; and much later they crossed
the vindhya mountains. So Rig vedam and the only vedam made up of only
Rics, spoke much about Sindu and its parallel rivers. The Tig veda did
speak much abbout Sindu and Saraswati as they were residing around the
bottom of Himalaya and Gager-Haveli. Yet they rendered mentioning Ganga and
Yamuna as well as indirect mention of Himalaya and Meru and Manasa sarover
lake in verse 2 15 of the Rig vedam. Then the famous yagna was KADRUKA
YAGNAM. aND IT WAS MENTIONED IN THOSE VERSES AS tRI(TRIAD) kADRUGA.
COMPRISING gavyamana (which was wrongly rendered by the west as cOW
sacrifice whereas Gau is denoted as Rays of the SUN in sanskrit; worship of
tri different yagnas in 180 plus 180 days , virtually 361 days; then a year
had only 360 days. later only the 5 to 6 days came about. If foolishly like
Narayanasamy wished history to be written as of today , ONE CANNOT EXPECT
WISDOM CHILDREN TO DANCE TO THE FOOLS.
Archeologist B.B.Lal was responsible for excavating most of the sites of
Vedic civilization (PGW) records as :
Then there is the ‘space’ factor. From the geographical data available in
these texts, it would appear that the Rigvedic locale was primarily that of
the Saptasindhu, that is, the rivers of the Indus system including the
easterly ones such as the Sarasvati and Drishadvati, though Jamuna and
Ganges are also referred to.
In terms of modern political division, this would cover the northern part
of Pakistan as well as Punjab, north-eastern Rajasthan and contiguous parts
of Haryana in India.
During the later Vedic-cum-early Brahmanic period the main focus was on
what was known as the Madhyadesa, corresponding to the upper Ganges-Jamuna
valley, to which could be added some areas west of the Jamuna itself.
Finally, during the later Brahmanic-cum-Upanishadic period the scene
shifted to eastern Uttar Pradesh and even northern Bihar.
Put together, the ‘time’ and ‘space’ factors would seem to indicate a fair
amount of concordance between the three periods of Vedic literature as
propounded by Max Muller, i.e. the Rigvedic, the late Vedic, and the period
of Sutras (Velit I-III) on the one hand, and Painted Grey Ware (PGW I-III),
on the other.
Indeed, it would be too much to expect more than that, for literary changes
need not necessarily keep full pace with changes in the material culture or
vice versa. We may now go into some details of the ‘content’ factor.
To recapitulate, people in both Velit I and Velit II were essentially at a
rural stage and so were those in PGW I and II. It is only towards the end
of Velit III that the signs of urbanization become discernible, and the
same is the situation towards the end of PGW III.
In Velit I and II the houses were made of wattle-and-daub, as were the
houses in PGW I and II. While no data are available regarding the cereals
of PGW I, those of PGW II, namely rice, wheat and barley, compare well with
the cereals of Velit II.
The horse, making its appearance right from Velit I, occurs in PGW I
(Bhagwanpura) and PGW II (Hastinapura and Atranjikhera). Knowledge of iron
in Velit I is doubtful; and neither has PGW I yielded any iron so far
(Bhagwan-pura, Dadheri, etc.). Iron occurs in Velit II as well as in PGW
II. Likewise, glass referred to in Velit II, is also found in PGW II.
Writing seems to have been unknown to Velit I and II, as it was in PGW I
and II. It is only towards the end of Velit III that a knowledge of writing
is indicated. More or less the same may be the position towards the end of
PGW III. In short, he is describing the IE migration into the Indian
subcontinent. He is making references to Brahmavarta (Land between
Sarasvati and Drishtavathi), Madhyadesa mentioned in post Vedic texts like
Manusmriti. The Smritis mention the order of land starting from Brahmavarta.
Hence rivers do appear as migrations get shifted; and that alone
determined age of the Vedas though were four. The oldest being the Rig
vedam, when there were no immediate Upanishads or puranas which came later;
the oldest purana authentic being Skanda Puranam. Theertha pilgrimage
chapters of pUrana deal with many rivers across India. Fools in depth of
ignorance can let out only what it contain in their pots heads. Age is only
a number bothways; it does not make anyone matured. And Narayanasamy is
exposed stark naked is his anger.
The Rig Veda 2 15 2 says:
अवंशे द्यामस्तभायद्बृहन्तमा रोदसी अपृणदन्तरिक्षम् । स धारयत्पृथिवीं
पप्रथच्च सोमस्य ता मद इन्द्रश्चकार ॥
avaṃśe dyām astabhāyad bṛhantam ā rodasī apṛṇad antarikṣam | sa dhārayat
pṛthivīm paprathac ca somasya tā mada indraś cakāra ||
“Who fixed the heaven in unsupported (space) and filled the spacious
firmament, and heaven and earth, (with light); he it is who has
अवंशे । द्याम् । अस्तभायत् । बृहन्तम् । आ । रोदसी इति । अपृणत् ।
अन्तरिक्षम् । सः । धारयत् । पृथिवीम् । पप्रथत् । च । सोमस्य । ता । मदे ।
इन्द्रः । चकार ॥
avaṃśe | dyām | astabhāyat | bṛhantam | ā | rodasī iti | apṛṇat |
antarikṣam | saḥ | dhārayat | pṛthivīm | paprathat | ca | somasya | tā |
made | indraḥ | cakāra
The destruction of AHI by Indra was said in the earlier one. It has
to be born in mind there are so symbolic representations of the nature as
GOD in verses which are told as in deferent numerals, which the west
wrongly interpreted as religion of many GODs. Here it is stated as "अवंशे
द्यामस्तभायद्बृहन्तमा रोदसी अपृणदन्तरिक्षम् । स धारयत्पृथिवीं पप्रथच्च=
earth was fixed by tall mountain (Himalaya) and hallowed earth filled with
(water soma Mansasarover soma means mind; Manasa is mind ) The Sanskrit
word "Mansarovar" (मानसरोवर) is a combination of two Sanskrit words;
"Mānas" (मानस्) meaning "mind (in its widest sense as applied to all the
mental powers), intellect, intelligence, understanding, perception, sense,
conscience" while "sarovara" (सरोवर) means "a lake or a large pond deep
enough for a lotus . सोम॑स्य । ता । मदे॑ । इन्द्रः॑ । च॒का॒र॒ ॥
Somnambulism word in English is from Soma sanskrit. avaṃśe | dyām |
astabhāyat | bṛhantam | ā | rodasī iti | apṛṇat | antarikṣam | saḥ |
dhārayat | pṛthivīm | paprathat | ca | and the mext phrases somasya | tā |
made | indraḥ | cakāra. Thus both Himalaya and Manasa sarover existences
were brought in. Migrations denoted the riverss being included. That made
in turn age of the scriptures. Whether as b B Lal says it is 1500 BCE or
10000 BCE is a deferent topics. But What rivers includwed in Rig veda were
also found in the Sama and Yajurveda adding more river names there, would
show all did not come at one time or erven contemporary. K Rajaram IRS
131123
---------- Forwarded message ---------
From: Narayanaswamy Iyer <[email protected]>
Date: Mon, 13 Nov 2023 at 09:29
Subject: [iyer123] Re: [KeralaIyers] Ganga yamuna narmada in rig vedam
To: iyer <[email protected]>
Cc: Narayanaswamy Iyer <[email protected]>
Dear folks
A liar for all seasons and a greater liar in all circumstances, disgraced
know-nothing K Rajaram ex-IRS 12 11 23 claims that I had asked him *"**whether
Rig Vedam mentions RIVER GANGA AND NARMADA."*.
What I had actually asked was:-
*"Where in the r'g-vedam is it mentioned that the Sindhu originates in the
Manasarovar Lake? Or that the Sindhu has as tributaries the Jhelum, the
Chenab, the Ravi, the Bias, and the Sutlej, thereby making with the Sindhu
and the Sarasvathi, the saptha sindhu?*
*"Also, where in the r'g-vedam are mentioned the other tributaries of the
Sindhu -- the Gar, the Gilgit, the Gomal, the Haro, the Hunza, the Kabul,
the Kunar, the Kurram, the Panjnad, the Shyok, the Soan, the Dras. the
Swat, the Zanskar, the Luni, and the Zhob?*
*"Lastly, where, if at all, is the Ganga river mentioned in the r'g-vedam,
leave alone the Yamuna, the Godavari, the Narmada, the Brahmaputhra, the
Kaaveri, the Mahaanadi, the Krishnaveni?"*
The cowardly tailless rat could not answer any of my questions.
So it resorts to evasion, filibustering, and hiding behind a smokescreen of
irrelevancies about NADI STUTI and NATI STUTI (the poor stupild fool
doesn't know which is which), and the skaanda puraanam.
In passing, the tailless rat flings an unprovoked insult against all
grandfathers, not knowing or caring that it will rebound and boomerang
against itself:-
*"**If your grandfather did not write about any or much about an object,
the deduction *is those* were not aware of them and/or never was that
object existed then."*
The self-described NAYUNDA MAVEN's own grandfather was a male canine, a mad
pariah dog from Red Dogtown.
*Therefore, the entirety of what the aged blind deaf and dumb K Rajaram
ex-IRS 12 11 23 writes about is wholly derived from what he heard when his
own vagrant canine grandfather, trying to escape from the stones thrown at
it by annoyed villagers, was barking at the Sun.*
S Narayanaswamy Iyer
On Sun, Nov 12, 2023 at 10:21 PM Rajaram Krishnamurthy <
[email protected]> wrote:
> Dear all
>
> A knowledgeable escape by accusing others and gets trapped without
> knowing the subject. Really learned will hesitate, but idiots only pounce
> back with abuses. Narayanasamy in the morning asked whether Rig Vedam
> mentions RIVER GANGA AND NARMADA.
>
> Even though I could have replied in the morning itself waited for
> the genius to answer back. But in 3 decades ever he had enunciated any
> useful subject for his age. Also, never he knew anything other than KYV few
> ritual verses as many knew stotras. So, he abuse others with filthy slangs.
>
> Rig Vedam has a chapter 10 75 called NADI STUTI and I had written
> about it long ago. He ought to have read it since NAME OF GANGA IS FOUND IN
> THAT VERSE ONLY ONCE ALONG WITH YAMUNA. If your grandfather did not write
> about any or much about an object, the deduction is those were not aware of
> them and/or never was that object existed then. And gnanasunyam does not
> know about it. Obviously the second article reproduced as it is from Kanchi
> Mutt to show , Narmada river was known only in Skanda Puranam and later
> vedams as narrated there. So also, in the whole of Rig vedam 1028 verses,
> THE NAME GANGA OCCURS ONLY ONCE IN THAT NATI STUTI 10 75 5 AND NO WHERE
> ELSE. Such aspects alone determine the periods of subjective existence. As
> Sindu is repeated as Saraswati was, Ganga was done only once. It meant that
> it is not known to them or may be a new find or even this ganga even might
> not be THE REAL GANGA we see today. And Narmada was not known to Rigvedic
> but known to Yajurvedis means only one deduction; one preceded the other
> and many veterans had accepted it. Because cranky Narayanasamy did not, the
> world might lose him but not the truth of the Vedas. What is the use of a
> nonagenarian crying to sky abusing others? KR IRS 12 11 23 {Below I Nati
> stuti and where ganga Yamuna appeared; Yamuna is sounded two other places
> also in Rig vedam. Narmada was later on. Marked by II}
>
> xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
>
> I Rig Veda 10.75.1 NATI STUTI
>
> प्र सु व आपो महिमानमुत्तमं कारुर्वोचाति सदने विवस्वतः । प्र सप्तसप्त
> त्रेधा हि चक्रमुः प्र सृत्वरीणामति सिन्धुरोजसा ॥
>
> pra su va āpo mahimānam uttamaṃ kārur vocāti sadane vivasvataḥ | pra
> sapta-sapta tredhā hi cakramuḥ pra sṛtvarīṇām ati sindhur ojasā ||
>
> “Waters, the worshipper addresses to you excellent praise in the dwelling
> of the instrumental tutor of the rite; they flowed by sevens through the
> three (worlds); but the Sindhu surpasses (all) the (other) streams in
> strength.”
>
> Rig Veda 10.75.2
>
> प्र तेऽरदद्वरुणो यातवे पथः सिन्धो यद्वाजाँ अभ्यद्रवस्त्वम् । भूम्या अधि
> प्रवता यासि सानुना यदेषामग्रं जगतामिरज्यसि ॥
>
> pra te 'radad varuṇo yātave pathaḥ sindho yad vājām̐ abhy adravas tvam |
> bhūmyā adhi pravatā yāsi sānunā yad eṣām agraṃ jagatām irajyasi ||
>
> “For your course, Sindhu, Varuṇa tore open a path, since you hastened
> towards food; you go by a lofty road down upon the earth, by which (road)
> you reign in the sight of all worlds.”
>
> Rig Veda 10.75.3
>
> दिवि स्वनो यतते भूम्योपर्यनन्तं शुष्ममुदियर्ति भानुना । अभ्रादिव प्र
> स्तनयन्ति वृष्टयः सिन्धुर्यदेति वृषभो न रोरुवत् ॥
>
> divi svano yatate bhūmyopary anantaṃ śuṣmam ud iyarti bhānunā | abhrād iva
> pra stanayanti vṛṣṭayaḥ sindhur yad eti vṛṣabho na roruvat ||
>
> “The sound goes forth in heaven above the earth; (Sindhu) with shining
> wave animates his endless speed; as rains issue thundering from the cloud,
> so Sindhu (thunders) when he advances roaring like a bull.”
>
> Rig Veda 10.75.4
>
> अभि त्वा सिन्धो शिशुमिन्न मातरो वाश्रा अर्षन्ति पयसेव धेनवः । राजेव युध्वा
> नयसि त्वमित्सिचौ यदासामग्रं प्रवतामिनक्षसि ॥
>
> abhi tvā sindho śiśum in na mātaro vāśrā arṣanti payaseva dhenavaḥ |
> rājeva yudhvā nayasi tvam it sicau yad āsām agram pravatām inakṣasi ||
>
> “Like mothers crying for their sons, (the other rivers) hasten towards
> you, Sindhu, like cows with their milk; you lead your two wings like a king
> going to battle when you march in the van of the streams that are
> descending (with you).”
>
> Commentary by Sāyaṇa: Ṛgveda-bhāṣya
>
> Your two wings: your flowing combatants; or, wings of an army
>
> Rig Veda 10.75.5
>
> इमं मे गङ्गे यमुने सरस्वति शुतुद्रि स्तोमं सचता परुष्ण्या । असिक्न्या
> मरुद्वृधे वितस्तयार्जीकीये शृणुह्या सुषोमया ॥
>
> imam me gaṅge yamune sarasvati śutudri stomaṃ sacatā paruṣṇy ā | asiknyā
> marudvṛdhe vitastayārjīkīye śṛṇuhy ā suṣomayā ||
>
> “Accept this my praise, Gaṅgā, Yamunā, Sarasvatī, Śutudri, Paruṣṇi,
> Marudvṛdha with Asiknī,and Vitazstā; listen, Ārjikīya with Suṣomā.”
>
> Commentary by Sāyaṇa: Ṛgveda-bhāṣya
>
> Gaṅgā...: cf. Roth's Lit. and Hist. of the Veda, pp. 136- 140; Paruṣṇi is
> another name for Irāvatī. Marudvṛdha = increased by the Maruts or
> storm-gods;
>
> Ārjikīya =Vipāśa;
>
> Suṣomā = Sindhu; Nirukta 2.26; cf. Muir's Sanskrit Texts, vol. 2, p. 355;
> : "Those who are drowned at the confluence of the Sita and Asita go to
> heaven; the resolute people who abandon their lives (thus) enjoy
> immortality"
>
> Rig Veda 10.75.6
>
> तृष्टामया प्रथमं यातवे सजूः सुसर्त्वा रसया श्वेत्या त्या । त्वं सिन्धो
> कुभया गोमतीं क्रुमुं मेहत्न्वा सरथं याभिरीयसे ॥
>
> tṛṣṭāmayā prathamaṃ yātave sajūḥ susartvā rasayā śvetyā tyā | tvaṃ sindho
> kubhayā gomatīṃ krumum mehatnvā sarathaṃ yābhir īyase ||
>
> You, Sindhu, in order to reach the swift-moving Gomatī, have united,
> yourself first with the Tṛṣṭāmā; (now be united) with the Susartu, the
> Rasā, the Śveti, the Kubha, and the Mehatnu, in conjunction with which
> streams you do advance.”
>
> Commentary by Sāyaṇa: Ṛgveda-bhāṣya
>
> In conjunction with: saratham = lit. having mounted the same chariot with
> them
>
> Rig Veda 10.75.7
>
> ऋजीत्येनी रुशती महित्वा परि ज्रयांसि भरते रजांसि । अदब्धा
> सिन्धुरपसामपस्तमाश्वा न चित्रा वपुषीव दर्शता ॥
>
> ṛjīty enī ruśatī mahitvā pari jrayāṃsi bharate rajāṃsi | adabdhā sindhur
> apasām apastamāśvā na citrā vapuṣīva darśatā ||
>
> “Straight-flowing, white-coloured, bright-shining (Sindhu) bear along in
> its might the rapid waters; the inviolable Sindhu, the most efficacious of
> the efficacious, is speckled like a mare, beautiful as a handsome woman.”
>
> Rig Veda 10.75.8
>
> स्वश्वा सिन्धुः सुरथा सुवासा हिरण्ययी सुकृता वाजिनीवती । ऊर्णावती युवतिः
> सीलमावत्युताधि वस्ते सुभगा मधुवृधम् ॥
>
> svaśvā sindhuḥ surathā suvāsā hiraṇyayī sukṛtā vājinīvatī | ūrṇāvatī
> yuvatiḥ sīlamāvaty utādhi vaste subhagā madhuvṛdham ||
>
> “The Sindhu is rich in horses, rich in chariots, rich in clothes, rich in
> gold ornaments, well-made, rich in food, rich in wool, ever fresh,
> abounding Sīlamā plural nts, and the auspicious river wears
> honey-growing(flowers).”
>
> Commentary by Sāyaṇa: Ṛgveda-bhāṣya
>
> Rich in wool: of which, blankets are made; sīlamā plural nts: which
> furnish cordage for fastening ploughs
>
> Rig Veda 10.75.9
>
> सुखं रथं युयुजे सिन्धुरश्विनं तेन वाजं सनिषदस्मिन्नाजौ । महान्ह्यस्य महिमा
> पनस्यतेऽदब्धस्य स्वयशसो विरप्शिनः ॥
>
> sukhaṃ rathaṃ yuyuje sindhur aśvinaṃ tena vājaṃ saniṣad asminn ājau |
> mahān hy asya mahimā panasyate 'dabdhasya svayaśaso virapśinaḥ ||
>
> “Sindhu has harnessed his easy-going, well-horsed, chariot, with it may he
> bring (us) food; the might of this inviolable, great, renowned (chariot) at
> this sacrifice is praised as mighty.”
>
> Xxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxxx
>
> II Essence Of Skanda Purana
>
> Padma Narmadas Origin, significant events ascribed to the River and her
> Mahatmya
>
> In the Reva Khand of Skanda Purana, Sage Suta enlightened a Congregation
> of Rishis about a query of Yudhishthar (of Pandavas) to Maharshi Markandeya
> about the *origin of River Narmada*. Several Holy Persons and Brahmanas
> approached King Pururava to let a Holy River descend from Heaven so that
> various religious activities aimed at Devas and Pitras by human beings were
> facilitated and the King performed relentless Tapasya to Parama Siva who in
> turn asked Narmada Devi to descend.
>
> She desired to have a strong base to do so and Siva asked Paryank, the
> son of Vindhya, to bear the brunt. As Narmada descended, there were floods
> of water and the Deities requested her to diminish her size and taught
> Pururava the details of the Rituals to perform tarpans to his ancestors
> which were followed by generations thereafter. But since Narmada was a
> virgin, she did not allow her divine touch to Deities and therefore agreed
> to marry King Purukutsa, who actually was Samudra Deva but was cursed by
> Brahma to become a human being as the King Purukutsa also learnt from
> Narmada about the rituals to liberate his ancestors. It was stated that
> Narmada ‘Snaans’ at various points of Her Course cutting the Vindhya
> Mountains and peaks everywhere on way were not only refreshing and cool but
> are Sacred and divinely and those who perform the baths, especially of
> early hours of a day, secure Punya of several Snaans of Ganga! The Sacred
> Snaans at that time are instant destroyers of sins committed in the current
> and previous lives.On the northern side of the River is situated Anantapur
> where Anantasiddhi Linga is popular and is stated to be the hub of
> Maharshis like Saavarni, Kaushik and Aghamarshan performing Vratas and
> Tapas. Sage Valmiki is also stated to have lived here for long till
> attainment of Moksha. Another important Tirth named Dipeswar or Vyasa
> Tirtha is known for Vrishabha daan (Charity of a bull) on Kartika Krishna
> Paksha Chaturdasi bestowing Swargavaas after life. At the Narmada-
> Varangana Sangam is popular to wash off physical ailments and nearby the
> Sangam is situated the Siva kshetra where rituals of ‘Snaan and Daan’during
> Solar Eclipse award the same impact as at Kurukshetra; this is the abode of
> Narmada, Siva and Vishnu the latter being called Utpalaavarta having
> thousand heads! It is the belief that even flies and birds here reach
> Haridhaam, let alone human beings. Tripuri Kshetra is noted as a popular
> and powerful Tirtha where eight Swayambhu Lingas manifested on their own,
> where any act of Virtue would have manifold fruits of life. Sage Markandeya
> recalled an interesting happening about the Tripuri Kshetra: Swayambhu
> Manu-the first Manu-heard at Ayodhya while sleeping the remote sounds of
> bells and Vasishtha explained to Manu that those sounds were heard from
> Tripuri on the banks of Sacred Narmada, from the aeroplanes taking off from
> the roofs of virtuous human beings destined to celestial worlds like
> Kailasa, Vaikuntha and Indra loka. Swayambhu Manu immediately left for
> Tripuri and performed several rituals including Aswamedha Yagna and prayed
> to Devi Narmada who blessed the Manu that in his lineage one famous
> Bhagirath would be borne in Treta Yuga and would succeed bringing Pavitra
> Ganga to ‘Aryavarta’ from the Celestial Worlds! In the Tripuri Kshetra
> itself, Sage Bhrigu prayed to Trilochan Siva being desirous of the darshan
> of His Third Eye and as Siva obliged with His appearance, the Sage asked
> for the boons of obtaining Siddhis, formation of Bhrigu Tirtha with His
> presence always, manifesting Eight Rudras in the Bhrigu Tirtha named
> Bhrigu, Shooli, Ved, Chandra, Mukha, Attahaas, Kaal and Karaali; and
> granting benevolence to visitors of Bhrigu Tirtha as a sin-destroyer.
> Similarly Bhagavan Soma (Chandra) prayed to Siva to set up Soma Tirtha as
> the Sangam of the three Rivers viz. Ganga, Jamuna and Narmada. Narmadapuri
> on the bank of Narmada was indeed worthy as Sage Jamadagni prayed to Maha
> Deva and secured a Kama Dhenu and King Kartaveeryarjuna being jealous of
> the prized possession, took away the Holy Cow by force after killing
> Jamadagni and the Sage’s son Parasurama not only killed the most powerful
> King of the Time but also uprooted the concept of Kshatriyas and Kings by
> waging twenty one battles; he set up a Memorial named Devadroni (Kapila
> Dhenu) where Pinda daanas continued to be performed to Jamadagi and
> ancestors.Sage Markandeya narrated the renowned happening of a ‘Nishad’
> (Hunter) to Yudhishthar about the formation of Trinetra Kund as the high
> devotee of Siva Linga discovered that the Third Eye was missing on the
> Linga, cut his own eye as a replacement to it by resisting extreme pain and
> flow of blood and pasting it on the third eye position of the Siva Linga;
> Maha Deva appeared before Nishad with blind faith, extreme sense of
> sacrifice and unnerving devotion and granted him ‘Siva Sayujyam’(Attainment
> of Oneness with Siva). Sapta Sarasvat Tirtha came into being since a
> Gandharva, who was an excellent singer of hymns extolling Parama Siva, got
> into the habit of drinking and Nandi cursed that the singer be born to a
> Chandala. The Singer became extremely repentant and entreated Nandi to show
> a means of reversing the curse; the Chandala had luckily retained the
> memory of his earlier birth as Gandharva and reached the banks of Narmada
> and sang hymns of Siva at ‘Shankarasthandil’or Siva Vedi when a Siva Linga
> appeared by name Sapta Sarasvata and the Chandala regained the earlier life
> as Gandharva. Shandileswar Tirtha was formed after the famous Sage
> Shandilya (the Founder of the Shandilya Gotra) whose Tapasya to Maheswara
> in his hermitage on the banks of Narmada was exemplary; along with two
> other Lingas viz. Pancha Brahmeswar and Pushpeshwar, the Shandileswar was
> well known as among the ‘Tirtha Traya’where worship of the Lingas and Pitru
> Tarpans / Pinda Pradaanas were performed. Markandeya narrated to
> Yudhishtar the story of Chakravarthi Mandhata, who performed Yagnas near
> Amarakashtak Mountain and prayed to Omkareswar. He was a gift of a powerful
> Yagna by his father, King Yavanashva, who drank by mistake the ‘Mantra
> Jala’meant for his wife.Yuvanashva got pregnant instead and delivered a boy
> by the opening of his belly. Devas and Indra visited the child and wondered
> as to who might feed milk to the boy; Indra said: ‘Esha Maa Dhata’ and fed
> Amrit-like milk by inserting his middle finger in the baby’s mouth and
> hence the child’s name became Mandhata. As the boy grew he became a model
> King of virtue, valour and justice.Omkareswar appeared in response to
> Mandhata’s prayers and gave the boon of naming the Mountain of Vaidurya as
> Mandhata. Jaleswar or Bana Linga was the manifestation of Siva; Banasura,
> the son of Bali Chakravarti, meditated to Maha Deva for thousand divine
> years and obtained the boons of impregnability of his City by any body
> excepting Mahadeva Himself and also flying mobility along with him and to
> those whom he chose any where. As Siva gave the boons, Vishnu and Brahma
> too bestowed the same kind of boons and Banasura thus emerged the Great
> Mighty King of ‘Three Puras’ or as the dreaded ‘Tripurasura’, who came to
> attack Deva Lokas and Bhuloka. Sages, Devas, Brahma and Vishnu were all
> alarmed and approached Siva, who decided to fight the Demon by Himself and
> smashed him with His Aghora astra which could absorb its heat and force by
> Narmada only after its attack. Banasura was badly hurt and realising his
> foolishness prayed to Maha Deva once again. The most lenient and gracious
> Bhagavan granted that Banasura would not have another birth and that a Siva
> Linga would be manifested as Bana Linga or Jala Linga. Another instance
> narrated by Markandeya to Yudhishthar related to the memorable King
> Indradyumna who performed Maha Yagna on the banks of Narmada, had darshan
> of Omkareswara Linga and visioned a radiant spectacle of an Inner Linga of
> Maha Deva in the central portion of the Principal Omkareswar Linga; he also
> had a special visualization of Bhagavan Vishnu in His full resplendent and
> ornamented form with four hands with Shankha, Chakra, Gada and Lotus at the
> top portion of Omkareswara Linga and prayed to Him; the King also invoked
> various Holy Rivers especially Ganga to join the Mahanadi Narmada at the
> bottom of the Linga; and to Narmada to manifest Seven Branches from the
> north to south to facilitate Daanas, Homams, Vratas, Tarpans and Pinda
> Pradaans to Pitras and other rituals.The King’s prayers were all granted
> adding to the magnificence of the entire Region in which the Sacred River
> Narmada flowed.
>
> Rudra Stuti: While elaborating the implication of the word OM, Markandeya
> told Yudhishthar that when a person breathed last reciting that single
> ‘Akshara’, he or she would surely reach ‘Paramagati’:
>
> Omithekaksharam Rajan! Vyaaharan Samanussmaran,
>
> Vah Pragati thyajan deham sa yaati Paramam Gatim.
>
> Gayatri, the Mother of Vedas, manifested from Omkara. In the single word
> of Om are firmly set up the Trimurtis of Brahma, Vishnu and Maheswara.Omkar
> is the base of Vedas, from which are spread the branches of Shriti forms.
> ‘Smritis’ and ‘Agamas’are the fruits, flowers and leaves. Just as Omkara is
> the root of all disciplines of knowedge, Siva is the origin of all Deities.
> The Three Sandhyas of morning, noon, and Evening, the Three kinds of Agni,
> the Three Lokas, the Three Vargas of Dharma, Artha and Kaama are all set in
> Omkara. In the initial phase of Satya Yuga, Demons named Kankola, Kalikeya,
> and Kaalak made Devas retreat from the banks of Narmada and the Devas
> approached Brahma and Siva for help. Then from the Mountains was manifested
> a blazing Linga cutting across Patala Lokas along with a resonant sound
> saying ‘Om Bhurbhuvah Swaha’. Then there was a furious look to destroy the
> Demons and a pleasant and cool look to protect the Virtuous.The Danavas
> were frightened and ran helter skelter and the Righteous proceeded to
> perform Siva Puja. Then Bhagavan Omkara bestowed the ‘Mantra Upadesh’ or
> The Counsel of Sacred Mantras to Brahma and the latter extolled Omkareswar
> as follows: Vyoma Samsthayi, Sarvavyapi Vyomahara, Ananta, Anaatha, Amrita,
> Dhruva, Shaswata Shambhava, Yogapeetha Samsthita, Nitya Yoga Yogi, Siva,
> Sarvaprabhava, Eshaana, Tatpurusha, Aghora, Vamadeva, Sadyojata,
> Kaalaatheetha, Avyaya, Buddha, Vajra dehopa- mardana, Adyaksha, Vidhu,
> Shasta, Pinaakini, Tridasha adhipa, Agni, Rudra,Hutasha, Pingala, Pavana,
> Hara, Jwalan, Dahan, Vastu, Bhasmaanta, Kshamaantaka, Apamrutyunhara,
> Dhata, Vidhata, Karta, Kaal, Dharmapati, Shasta, Viyokta, Anavama or
> Nyunatarahit, Priya, Nimitta, Vaarun, Hantha, Kruradrishti, Bhayavaha,
> Urdhva Drishti, Viruupaaksha, Damshtravaan, Dhumralochana, Baala, Atibala,
> Paashahasta, Mahaabala, Sweta, Virupa, Rudra, Deerghabaahu, Jadaantaka,
> Sheeghra, Laghu, Vayuvega, Bhima, Badaba mukha, Panchaseersha, Kapardi,
> Sukshma, Teekshna, Ksapantaka, Nidhisha, Raudravaan, Dhanvi, Soumyadeva,
> Pramardana, Anantapalak, Dhara, Pataalesha, Sadhumna, Shasvata, Sharva,
> Sarvapinga, Kaalavaan, Vishnu, Esha, Mahatma, Sukha, Mrutyuvivarjita,
> Shambhu, Vibhu, Ganaadhyaksha, Tryaksha, Divaspati, Samavaada, Vivaada,
> Prabha Vishnu, and Vivardhan. The above Rudra namaas are to be prefixed
> with ‘Om’. Brahma made the above ‘Stuti’ (Commendation), performed
> ‘Sashtanga’, ‘Parikrama’ and Mental Visualisation. As Siva was highly
> satisfied with the above, Brahma desired the boon from Bhagavan that
> whoever read, or heard or recited mentally the above Rudra Stotra would
> enjoy the best of this life and post life, and secures full contentment
> always. {Kanchi Kamakoti Peetam}
>
> K Rajaram IRS 12 11 23
>
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