DOCSLIB.ORG

Nara Ii 526 Narada I

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Nara Ii 526 Narada I NARA II 526 NARADA I Prahlada realized that the hermit Narayana was none the same Manvantara. Narada may be noticed doing or other in connection with the various but Visnu. He praised Narayana (Vamana Purana, something characters in the Puranas. There is no other character Chapter'8). in the Puranas so a in them as 7) Other information. occupying popular place five are des- i of Pancall of her Narada. The births of Narada ( ) On the occasion of the stripping important cribed below. clothes at the palace of the Kauravas, Pancall cried, Nara and Sabha calling Narayana. (M.B. Parva, (i) The Gandharva called Upabarhana. Narada born Chapter 68, Stanza 46). from the lap of Brahma desired to remain a celibate. Sri Krsiia were the rebirths of Nara (ii) Arjuna and But, Brahma suggested that he should assume responsi- and under Narayana. (See Arjuna). bility for procreation as his (Brahma's) other sons like Santi (iii) It is stated in Mahabharata, Parva, Chapter Marici and Sanaka had already become celibates. the hermit Nara was one of the 334, Stanza 9, that Narada did not accept this suggestion of Brahma at four taken Mahavisnu in the incarnations by Manusya which the latter got angry and cursed Narada to lose of of the Manvantara. yuga (age man) Svayambhuva his knowledge and to marry fifty beautiful women. (iv) It is mentioned in Padma Purana, Uttara Khanda, Brahma continued: "You will be born as a Gandharva of the two viz. Nara and Chapter 2, that, Narayana, known as Upabarhana and will become a great music- of dark Nara was of fair complexion and Narayana ian. You will be unrivalled in the handling of the complexion. Vina. After your death as the Gandharva you will be (v) It was because of the curse of the hermit Bhrgu born as the son of a servant woman, and as such you that took birth as and Krsna Nara-Narayanas Arjuna will be a great devotee of Visnu. Afterwards you will Skandha in the Dvaparayuga. (Devi Bhagavata, 4). be born as my son when I will impart knowledge to the word 'Nara' is he who is not (vi) The meaning of you." damaged. The universal soul named Nara has created water and so water got the name 'Naram'. Because he There was a Gandharva called Citraketu, who performed lives in that water which has the name Naram, the uni- penance on the banks of the Puskara lake to propitiate versal soul got the name Narayana. (Manusmrti, Chapter Siva for a child. Siva appeared and blessed Citraketu 1, Stanza 10). to the effect that Narada, the son of Brahma, would be (vii) For the other incarnations of Nara see under born as his son. Accordingly the wife of Citraketu Raktaja. delivered a son whom the family priest named Upa- NARA II. A Gandharva (semigod). It is stated in barhana. The boy grew up as a devotee of Visnu. Brhas- Mahabharata, Sabha Parva, Chapter 10, stanza 14 that pati taught him the worship of Hari (Visnu). Upabar- this Nara stays in the presence of Kubera. hana lived on the slopes of the Himalayas performing NARA III. A King of Ancient India. He never tasted penance. While Upabarhana was one day engaged in Sa- meat in his life. (M.B. Anus"asana Parva, Chapter 115, madhi fifty daughters of the Gandharva called Citraratha Stanza 64). passed that way, and they fell in love with Upabarhana, in Samadhi. awoke from Samadhi on NARA IV. One of the wives of Uslnara, a King of the who was He hearing the melodious of the damsels who stood there family of the Anga Kings. Uslnara had several wives songs fifty with in reverence. too fell in such as Nrga, Nara, KrmI, Dasa. DrsadvatI and so on. palms joined Upabarhana love with and he married all the He Nrga was born from Nrga, Nara from Nara, Krmi from them, fifty girls. to the and lived there for KrmI, Suvrata from Dasa and Sibi from DrsadvatI. All returned with them palace thousands of Once the Gandharvas and the these sons became Kings. (Agni Purana, Chapter 277). years. Apsaras were invited to sing the story of Visnu in NARA V. An ancient place in South India. (M.B. Brahmaloka. accompanied them. He be- Stanza 60 . Upabarhana Bhlsma Parva, Chapter 9, ) came lustful towards Rambha. The Prajapatis, who NARACA. A particular type of arrow. noticed it got angry, and Upabarhana well-nigh dead NARADA I. A very famous sage of the Puranas. due to their curse returned home. He told his wives all 1 Birth. Narada was the son of born from ) Brahma, that had happened to him. He spread a darbha grass his Brahma created the famous lap. mentally saptarsis, on the ground and lay on it and died. Malati, the eldest Pulaha and Marici, Angiras, Atri, Pulastya, Vasistha, of his wives, got ready to curse Brahma, Yama and Kratu. From Brahma's was born from his anger Rudra, Mrtyu. In great consternation they sought refuge under lap Narada, from his right thumb Daksa, from his mind Visnu, who comforted and sent them back to Malati. Sanaka and others and from his left thumb a daughter They saluted her. Then a brahmin, who went there called Vlranl. Daksa wedded Viranl. (Devi Bhagavata, questioned Brahma about the death of Upabarhana. 5th Skandha). The brahmin told him that, according to previous deci- 2) Various births of Narada. The Puranas refer to more sion, life for another thousand years remained for Upa- of than seven prominent births of Narada. He was firs,t barhana, but he died in the meantime on account born as the son of Brahma, and after that, on account the curse of Prajapati. Immediately the brahmin assumed of Brahma's curse he was born as the Gandharva called the form of Visnu. The brahmin blessed Upabarhana Upabarhana. Following that he was born as the son of who woke up from death rubbing his eyes. He lived emperor Drumila and was named Narada. Again born as happily at home with his wives. He was blessed with the son of Brahma under the name Narada, he married children and grandchildren. Knowing that his end was Malati and ended his life as a monkey. He was again near Upabarhana and Malati spent their time in born as the son of Brahma and was cursed by Daksa. austerities on the banks of the Ganga. At last Upabar- Afterwards he was born as the son of Daksa and also hana expired, and Malati ended her life in his funeral as a worm. All these births did not occur in one and pyre. (Bhagavata, 7th Skandha) ..
Load more

Recommended publications
  • Manusya Manvantara(M)
    MANUSYA 482 MANVANTARA(M) MANUSYA (MAN) The Puranas. have not given a 42,200 divine days (120 x 360) which is the life-span of definite explanation regarding the origin of Man, the a Brahma, a deluge takes place. Thus in one Brahma's most important of all living beings. Many stories time 42,200 Kalpas take place. A Brahma's life span regarding the origin of Man were current among the is known as "Mahakalpa" and the close of a Brahma's ancient people. According to Hindu Puranas Man period is called "Mahapralaya". was born of Svayambhuva Manu who in turn was born 2) Human year (Manufya varfd) and Divine year (Deva of Brahma. According to Valmiki Ramayana (Sarga 14, varsa) . When two leaves are placed one over the other Aranya Kanda) all the living beings including man and they are pierced by a needle, the time required were born to Kasyapaprajapati of his eight wives, for the needle to pass from the first leaf to the second Aditi, Dili, Danu, Kalika, Tamra, Krodhavasa, Manu is called "Alpakala". Thirty such alpakalas make one and Anala. From Aditi were born the devas; from "Truti". Thirty trutis make one "Kala". Thirty Kalas Dili, the daityas; from Danu, the danavas; from Kali, make one "Kastha", which is also known as "Nimisa" the asuras Kalaka and Naraka; from Tamra, the bird- "Noti" or "Matra". Four "Nimisas" make one flock Kraunci, Bhasi, Syenl, Dhrtarastri and Suki; "Ganita". Ten Ganitas, one "Netuvlrppu". Six netu- from KrodhavaSa the animal flock, Mrgl, Mrgamanda, virppus, one "Vinazhika". Sixty vinazhikas one ' Hari, Bhadramada, MfitangI, Sardull, Sveta and Ghatika".
    [Show full text]
  • Balabodha Sangraham
    बालबोध सङ्ग्रहः - १ BALABODHA SANGRAHA - 1 A Non-detailed Text book for Vedic Students Compiled with blessings and under instructions and guidance of Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Jayendra Saraswathi Sri Sankaracharya Swamiji 69th Peethadhipathi and Paramahamsa Parivrajakacharya Jagadguru Sri Sri Sri Sankara Vijayendra Saraswathi Sri Sankaracharya Swamiji 70th Peethadhipathi of Moolamnaya Sri Kanchi Kamakoti Peetham Offered with devotion and humility by Sri Atma Bodha Tirtha Swamiji (Sri Kumbakonam Swamiji) Disciple of Pujyasri Kuvalayananda Tirtha Swamiji (Sri Tambudu Swamiji) Translation from Tamil by P.R.Kannan, Navi Mumbai Page 1 of 86 Sri Kanchi Kamakoti Peetham ॥ श्रीमहागणपतये नमः ॥ ॥ श्री गु셁भ्यो नमः ॥ INTRODUCTION जगत्कामकलाकारं नािभस्थानं भुवः परम् । पदपस्य कामाक्षयाः महापीठमुपास्महे ॥ सदाििवसमारमभां िंकराचाययमध्यमाम् । ऄस्मदाचाययपययनतां वनदे गु셁परमपराम् ॥ We worship the Mahapitha of Devi Kamakshi‟s lotus feet, the originator of „Kamakala‟ in the world, the supreme navel-spot of the earth. We worship the Guru tradition, starting from Sadasiva, having Sankaracharya in the middle and coming down upto our present Acharya. This book is being published for use of students who join Veda Pathasala for the first year of Vedic studies and specially for those students who are between 7 and 12 years of age. This book is similar to the Non-detailed text books taught in school curriculum. We wish that Veda teachers should teach this book to their Veda students on Anadhyayana days (days on which Vedic teaching is prohibited) or according to their convenience and motivate the students.
    [Show full text]
  • Kaala Vichara
    || shrI: || kAlAntargata kAla niyAmaka kAlAtIta trikAlagnya | kAlapravartaka kAlanivartaka kAlOtpAdaka kAlamUrti || KAALA VICHARA Prepared based on the lectures of Shri Bannanje Govindacharyaru and Shri HarikathAmRutasAra grantha (Sandhi: AparOkSha tAratamya or Kalpa Sadhana) Parama sUkShma kAlAmsha is considered to be 'kshaNa'. kshaNa could further be divided into smaller portions, but since it becomes difficult for human beings to contemplate, the smallest particle is considered as kShaNa. Kaala Vichara of Manavas: S.No. Smaller Time Unit Bigger Time Unit 1. KShaNa - 2. 5 KShaNas TRuTi 3. 50 TRuTis 1 Lava 4. 2 Lava 1 NimEsha 5. 8 NimEshas 1 Matra 6. 2 Matras 1 Guru 7. 10 Gurus 1 PraNa 8. 6 PraNas 1 PaLa 9. 60 PaLas 1 GhaTika 10. 30 GhaTikas 12 hrs 11. 60 GhaTikas 24 hrs (1 Day + 1 Night) 12. 15 Days 1 PakSha 13. 2 PakShas 1 Maasa (month) 14. 2 Masas 1 Rutu 15. 3 Rutus 1 Ayana 16. 2 Ayanas 1 Varsha (Year) 17. 360 Man Days 1 Man Year ShrImad HarikathAmrutasAra quotations from aparOksha tAratamya/kalpa sAdhana sandhi: paramasUkshma kshaNavaidu tRuTi | karesuvudu aivattu tRuTi lava | eradu lavavu nimEsha nimEshagaLentu mAtra yuga | guru dasha prANavu paLavu ha | nneradu bANavu ghaLige trimshati | iruLu hagalaravattu ghatikagaLahOrAtrigaLu || 56 || I divArAtrigaLeraDu hadi | naidu pakShagaLeraDu mAsaga | LAdapavu mAsadvayave Rutu RututrayagaLayana | aiduvuvu ayanadvayAbda kRu | tAdiyugagaLu dEvamAnadi | dwAdasha sahasra varuShagaLahavadanu pELuvenu || 57 || Kaala Vichaara of Devata-s (Upper Planetary Plane): 360 Man Days or 1 Man Year = 1 DEvata Day => 360 Man years = 1 DEvata year => 129,600 Man Days = 1 dEvatha year Kaala Vichara of Chaturyuga (kRuta - trEta - dwApara – kali) DY -> dEvata Year MY -> Man/Manava Year S.No.
    [Show full text]
  • Time Structure of Universe Chart
    Time Structure of Universe Chart Creation of Universe Lifespan of Universe - 1 Maha Kalpa (311.040 Trillion years, One Breath of Maha-Visnu - An Expansion of Lord Krishna) Complete destruction of Universe Age of Universe: 155.52197 Trillion years Time remaining until complete destruction of Universe: 155.51803 Trillion years At beginning of Brahma's day, all living beings become manifest from the unmanifest state (Bhagavad-Gita 8.18) 1st day of Brahma in his 51st year (current time position of Brahma) When night falls, all living beings become unmanifest 1 Kalpa (Daytime of Brahma, 12 hours)=4.32 Billion years 71 71 71 71 71 71 71 71 71 71 71 71 71 71 Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas Chaturyugas 1 Manvantara 306.72 Million years Age of current Manvantara and current Manu (Vaivasvata): 120.533 Million years Time remaining for current day of Brahma: 2.347051 Billion years Between each Manvantara there is a juncture (sandhya) of 1.728 Million years 1 Chaturyuga (4 yugas)=4.32 Million years 28th Chaturyuga of the 7th manvantara (current time position) Satya-yuga (1.728 million years) Treta-yuga (1.296 million years) Dvapara-yuga (864,000 years) Kali-yuga (432,000 years) Time remaining for Kali-yuga: 427,000 years At end of each yuga and at the start of a new yuga, there is a juncture period 5000 years (current time position in Kali-yuga) "By human calculation, a thousand ages taken together form the duration of Brahma's one day [4.32 billion years].
    [Show full text]
  • Secondary Indian Culture and Heritage
    Culture: An Introduction MODULE - I Understanding Culture Notes 1 CULTURE: AN INTRODUCTION he English word ‘Culture’ is derived from the Latin term ‘cult or cultus’ meaning tilling, or cultivating or refining and worship. In sum it means cultivating and refining Ta thing to such an extent that its end product evokes our admiration and respect. This is practically the same as ‘Sanskriti’ of the Sanskrit language. The term ‘Sanskriti’ has been derived from the root ‘Kri (to do) of Sanskrit language. Three words came from this root ‘Kri; prakriti’ (basic matter or condition), ‘Sanskriti’ (refined matter or condition) and ‘vikriti’ (modified or decayed matter or condition) when ‘prakriti’ or a raw material is refined it becomes ‘Sanskriti’ and when broken or damaged it becomes ‘vikriti’. OBJECTIVES After studying this lesson you will be able to: understand the concept and meaning of culture; establish the relationship between culture and civilization; Establish the link between culture and heritage; discuss the role and impact of culture in human life. 1.1 CONCEPT OF CULTURE Culture is a way of life. The food you eat, the clothes you wear, the language you speak in and the God you worship all are aspects of culture. In very simple terms, we can say that culture is the embodiment of the way in which we think and do things. It is also the things Indian Culture and Heritage Secondary Course 1 MODULE - I Culture: An Introduction Understanding Culture that we have inherited as members of society. All the achievements of human beings as members of social groups can be called culture.
    [Show full text]
  • The Calendars of India
    The Calendars of India By Vinod K. Mishra, Ph.D. 1 Preface. 4 1. Introduction 5 2. Basic Astronomy behind the Calendars 8 2.1 Different Kinds of Days 8 2.2 Different Kinds of Months 9 2.2.1 Synodic Month 9 2.2.2 Sidereal Month 11 2.2.3 Anomalistic Month 12 2.2.4 Draconic Month 13 2.2.5 Tropical Month 15 2.2.6 Other Lunar Periodicities 15 2.3 Different Kinds of Years 16 2.3.1 Lunar Year 17 2.3.2 Tropical Year 18 2.3.3 Siderial Year 19 2.3.4 Anomalistic Year 19 2.4 Precession of Equinoxes 19 2.5 Nutation 21 2.6 Planetary Motions 22 3. Types of Calendars 22 3.1 Lunar Calendar: Structure 23 3.2 Lunar Calendar: Example 24 3.3 Solar Calendar: Structure 26 3.4 Solar Calendar: Examples 27 3.4.1 Julian Calendar 27 3.4.2 Gregorian Calendar 28 3.4.3 Pre-Islamic Egyptian Calendar 30 3.4.4 Iranian Calendar 31 3.5 Lunisolar calendars: Structure 32 3.5.1 Method of Cycles 32 3.5.2 Improvements over Metonic Cycle 34 3.5.3 A Mathematical Model for Intercalation 34 3.5.3 Intercalation in India 35 3.6 Lunisolar Calendars: Examples 36 3.6.1 Chinese Lunisolar Year 36 3.6.2 Pre-Christian Greek Lunisolar Year 37 3.6.3 Jewish Lunisolar Year 38 3.7 Non-Astronomical Calendars 38 4. Indian Calendars 42 4.1 Traditional (Siderial Solar) 42 4.2 National Reformed (Tropical Solar) 49 4.3 The Nānakshāhī Calendar (Tropical Solar) 51 4.5 Traditional Lunisolar Year 52 4.5 Traditional Lunisolar Year (vaisnava) 58 5.
    [Show full text]
  • In Iranian-Indian Mythology
    Antrocom Online Journal of Anthropology 2011, vol. 7. n. 1 Asghari & Annapurna – Time in Iranian-Indian Mythology History of Religions 153 - 165 Contrastive Study of “Time” in Iranian-Indian Mythology Bibiaghdas Asghari *, Annapurna M. ** Abstract The main aim in the study is to compare and contrast the textual contents and the formal structures that are involved in the myth of ‘time’ in Indian and Iranian mythologies. Three questions will be replay: What are the divisions of time? What is the function of time in the mythical system in both myths of Iran and India? And what is the formal structure in this myth in the both mythologies? Data collection for this article has been done with a documentary approach. The Primary sources involved the Avesta and the RigVeda and secondary sources (include: 31 books, related article) were reviewed, after data gathered from those, the data analysis has been done in this study. Comparison of two myths is done with following mythical three indices: 1. Structure (trinity) 2.Binary Oppositions 3.Archetypal patterns time. In the Iranian myth, like the Hindu myth time is divided into three and then again four part horizontally. In Hindu myths, time is cyclical. Lord Brahma in Hindu mythology is referred to as the creator. The Zoroastrian concept of time is linear not cyclical. In the creation myth Unlimited/limited and Numeric /Divine time are cosmic oppositions; Golden Age / Iron Age indicate sociological opposition. Keywords: Time myth, Indo-Iranian mythology, Vedic mythology, Avesta mythology, Structural mythology. Introduction A creation myth, by definition, contains statements about time and space.
    [Show full text]
  • Editors Seek the Blessings of Mahasaraswathi
    OM GAM GANAPATHAYE NAMAH I MAHASARASWATHYAI NAMAH Editors seek the blessings of MahaSaraswathi Kamala Shankar (Editor-in-Chief) Laxmikant Joshi Chitra Padmanabhan Madhu Ramesh Padma Chari Arjun I Shankar Srikali Varanasi Haranath Gnana Varsha Narasimhan II Thanks to the Authors Adarsh Ravikumar Omsri Bharat Akshay Ravikumar Prerana Gundu Ashwin Mohan Priyanka Saha Anand Kanakam Pranav Raja Arvind Chari Pratap Prasad Aravind Rajagopalan Pavan Kumar Jonnalagadda Ashneel K Reddy Rohit Ramachandran Chandrashekhar Suresh Rohan Jonnalagadda Divya Lambah Samika S Kikkeri Divya Santhanam Shreesha Suresha Dr. Dharwar Achar Srinivasan Venkatachari Girish Kowligi Srinivas Pyda Gokul Kowligi Sahana Kribakaran Gopi Krishna Sruti Bharat Guruganesh Kotta Sumedh Goutam Vedanthi Harsha Koneru Srinath Nandakumar Hamsa Ramesha Sanjana Srinivas HCCC Y&E Balajyothi class S Srinivasan Kapil Gururangan Saurabh Karmarkar Karthik Gururangan Sneha Koneru Komal Sharma Sadhika Malladi Katyayini Satya Srivishnu Goutam Vedanthi Kaushik Amancherla Saransh Gupta Medha Raman Varsha Narasimhan Mahadeva Iyer Vaishnavi Jonnalagadda M L Swamy Vyleen Maheshwari Reddy Mahith Amancherla Varun Mahadevan Nikky Cherukuthota Vaishnavi Kashyap Narasimham Garudadri III Contents Forword VI Preface VIII Chairman’s Message X President’s Message XI Significance of Maha Kumbhabhishekam XII Acharya Bharadwaja 1 Acharya Kapil 3 Adi Shankara 6 Aryabhatta 9 Bhadrachala Ramadas 11 Bhaskaracharya 13 Bheeshma 15 Brahmagupta Bhillamalacarya 17 Chanakya 19 Charaka 21 Dhruva 25 Draupadi 27 Gargi
    [Show full text]
  • Our Position in Time on Globe D, Hans Malmstedt
    0 my Divinity! thou dost blend with the earth and fashion for thyself Temples of mighty power. 0 my Divinity! thou livest in the heart-life of all things and dost radiate a Golden Light that shineth for ever and doth illumine even the darkest corners of the earth. 0 my Divinity I blend thou with me that from the corruptible I may become Incorruptible; that from imperfection I may become Perfection; that from darkness I may go forth in Light.- Katherine Tinalc11 THE THEOSOPHICAL PATH G. DE PURUCKER, EDITOR Vol. XLill, No. 2 OCTOBER, 1933 THEOSOPHY, THE MOTHER OF RELIGIONS, PHILOSOPHIES, AND SCIENCES G. DE PURUCKER, D. LITT. ARE LIFE AND DEATH THE SAME- OR DIFFERENT? FRIENDS near and far : I have told you frequently of the source whence our wonderful Theosophical doctrines come; but at each new meeting in this our Temple of Peace undoubtedly there are those who have not attended previous meetings or who have not 'listened in' before, and for these I want to say again that our Theosophical doctrines are no man's invention ; they are as old as thinking humanity. Further­ more, they represent in a fully coherent, consistent shape, as a formula­ tion of teachings, the processes and operations and consecutive forms which the Universe contains and takes, which in their aggregate make [Stenographic report of the thirty-eighth of a series of lectures on the above subject. These were delivered at the request of Katherine Tingley (the then Theosophical Leader and Teacher) in the Tem­ ple of Peace, International Theosophical Headquarters, Point Loma, California, at the regular Sunday afternoon servic'<s.
    [Show full text]
  • Names of Saptarishi – Seven Great Sages 1.Bharadwaja
    Names of Saptarishi – Seven Great Sages The Saptarshi of the current Manvantara according to Brihadaranyaka Upanishad are listed below in this article. Brihadaranyaka Upanishad is one of the earliest Upanishadic. 1.Bharadwaja He is one of the greatest sage in Vedic times and also a descendant of sage Angirasa. His father is Devarsi Brihaspati. Sage Bharadwaja is the Author of Ayurveda. He is the father of Guru Dronacharya and his ashrama still exists in Allahabad. He was also a master of advanced military arts, including the Devastras. His wife is Suseela with whom he had a daughter named Devavarnini and son Garga. Dronacharya(Guru of Pandavas and Kauravas) was born as a result of his attraction to Apsara. According to some of the Puranas, Bharadvaja was found on banks of river Ganga and adopted by king Bharata. He had an unquenchable thirst for knowledge of Vedas and in addition meditated for Indra, Lord Shiva and Parvathi for more Vedic Knowledge 2.Vishwamitra Vishwamitra is one of the most well-known Sapatarishi and the great sages who discovered the Gayatri Mantra, found in the Vedas. Usually, one cannot rise to the level of a Brahmarishi through merit alone, since the order was created divinely and is appointed by Lord Brahma. However, Vishwamitra rose to the position of a Brahmarishi through his own merit alone. His epic tussle with Vasishta for the position of the greatest sage of all time makes a very interesting story. He was not a Brahmana by birth, but a Kshatriya (warrior). Having fought, lost and then pardoned by the Sage Vasista, it made a deep impression on the King.
    [Show full text]
  • Time As a Dimension of Consciousness
    Journal of Consciousness Exploration & Research| November 2019 | Volume 10 | Issue 8 | pp. 739-748 739 Malik, S. S., Time as a Dimension of Consciousness Exploration Time as a Dimension of Consciousness Satinder S. Malik * Abstract Time flows like a natural phenomenon. The speed of time can be marked by time marker as Speed of light. The speed of time is influences by relative speed of observer, gravity and dark energy. Dark energy is an offshoot of dimension of consciousness. The methodology used is inference driven from various observations, experiences and reference of ancient texts. There are various characteristic speeds of time and at each level there is a different realm. The conclusion which have been drawn are: (a) The speed of time is not constant (and therefore also the speed of light); (b) The time travel is possible through but not in backward direction; (c) Space-Time is an offshoot of consciousness; and (d) The age of our part of universe is 216 Billion Years. This is from the beginning of formation of matter in Milky Way galaxy. Keywords : Consciousness, dimension, space, time, Sangri La, Shmbhala, energy, God. Like energy and matter, time is the domain of consciousness. As brought out earlier, Vishnu is the sequence of events. Time is most important factor in the creation and further actions in universe. Time travel has caught the fascination many authors and film makers. Time travel is mentioned in ancient scriptures. Vishnu Puran reflects light on functions and role of Vishnu as Kaalroop (Kaal means time). In Vishnu Purana [1], Rishi Parashar says "The trinity of Brahma, Vishnu and Mahesh is also known as the creator, the preserver and the destroyer.
    [Show full text]
  • Select Stories from Puranas
    SELECT STORIES FROM PURANAS Compiled, Composed and Interpreted by V.D.N.Rao Former General Manager of India Trade Promotion Organisation, Pragati Maidan, New Delhi, Ministry of Commerce, Govt. of India 1 SELECT STORIES FROM PURANAS Contents Page Preface 3 Some Basic Facts common to Puranas 3 Stories related to Manus and Vamshas 5 (Priya Vrata, Varudhini & Pravaraakhya, Swarochisha, Uttama, Tamasa, Raivata, Chakshusa, and Vaiwasvata) The Story of Surya Deva and his progeny 7 Future Manus (Savarnis, Rouchya and Bhoutya) 8 Dhruva the immortal; Kings Vena and Pruthu 9 Current Manu Vaiwasvata and Surya Vamsha 10 (Puranjaya, Yuvanashwa, Purukutsa, Muchukunda, Trishanku, Harischandra, Chyavana Muni and Sukanya, Nabhaga, Pradyumna and Ila Devi) Other famed Kings of Surya Vamsha 14 Origin of Chandra, wedding, Shaapa, re-emergence and his Vamsha (Budha, Pururava, Jahnu, Nahusha, Yayati and Kartaveeryarjuna) 15 Parashurama and his encounter with Ganesha 17 Matsya, Kurma, Varaha, Nrisimha, Vamana and Parashurama Avataras 18 Quick retrospective of Ramayana (Birth of Rama, Aranya Vaasa, Ravana Samhara, Rama Rajya, Sita Viyoga, Lava Kusha and Sita-Rama Nidhana) 21 Maha Bharata in brief (Veda Vyasa, Ganga, Bhishma& Pandava-Kauravas & 43 Quick proceedings of Maha Bharata Battle Some doubts in connection with Maha Bharata 50 Episodes related to Shiva and Parvati (Links of Sandhya Devi, Arundhati, Sati and Parvati; Daksha Yagna, Parvati’s wedding, and bitrh of Skanda) 52 Glories of Maha Deva, incarnations, Origin of Shiva Linga, Dwadasha Lingas, Pancha
    [Show full text]