Parasurama and Nalla Sopara of Mumbai

Nalla Sopara is a suburban coastal town of Mumbai. Most are familiar with the legend of Parasurama and creation of Kerala.

Brahmandapurana, Upodghata pada, ch.58 narrates the following episode. The holy coastal town of Gokarna was once engulfed by the ocean due to indiscriminate excavation by sons of King Sagara. The munis of Gokarna approached sage Parasurama and sought relief. He went there and requested lord Varuna the ruler of the ocean to recede.Varuna refused. Parasurama took out his bow and arrow , pointed at Varuna and threatened to evaporate the entire ocean. Varuna conceded. Parasurama stood facing north and threw his ladle ( in the case of Kerala it was axe ) to the north in the north west direction. The ladle came and fell at Shoopaaraka which is the present day Nalla Sopara reclaiming land 200 yojanas ( a measure of distance ) in length.

The purana also accords holy status to the sea at Nalla Sopara just like Gokarna. Bathing there is said to relieve one of sins.

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Indians knew gravity way back in Upanishadic times

There goes Newton's famous apple.

In Prashnopanishad chapter 3 while describing the panchapranas, the apana vayu is said to be residing in the anus and genitals - paayoopasthepaanam.

It is responsible for throwing out from the body faeces, urine, semen, menstrual blood and foetus. Further, the upanishad says -

prithivyaam yaa devataa saisha purushasya apaanamavashatabhyaantaraa .....

The devata that is in earth she supports this apana. She helps apana for throwing out from the body. Space travellers face difficulty in excretion due to absence of gravitational force there. The link between apana and the earth aiding it is quite clear in this upanishad.

Further in his commentary to this upanishad, Adi Shankara ( 7th century AD ? ) says

tathaa prithivyaam abhimaaninee yaa devataa prasiddhaa saishaa purushasya apaanavrithimavashtabhyaakrishya vasheekrityaadha evapakarshanenanugraham kurvati vartata ityarthaha.  anyathaa hi shareeram gurutvat patetsavakashe vaa udagacheta.

This devata blesses by supporting apana by pulling in the downward direction. Or else, the body would have floated up.

An article which appeared in the media.

Indian-scriptures-mention-gravity-1500-years-before-isaac-newton-former-isro-chief-g-madhavan-nair-741360


Click here to read   Indians knew electricity in 6th or 7th century BC

Do you know your Vedic Gods ?

Vedas talk about three strata or spheres to which various devatas belong. They are prithivi - terrestrial, antariksha - middle and dyou -heaven.

Agni is the primary deity for the terrestrial sphere, Vayu and Indra for antariksha and Surya for the uppermost.

The deities associated with each sphere are -

Prithivi - Agni in its various aspects as Jaataveda, Vaishvanara, Dravinodaa, Tanoonapat and Naraashamsa, Ila (cow) , Raatri (night) , Ushas (dawn), Devyou hotarou ( two sacrificers) , Devyastisraha ( 3 devies), Vanaspati, Svahakrits, Agnaayee (wife of Agni), Aranyaani (devata of forest), Joshtree (  two goddesses), Urjaahuthee , Shunaaseera, Aaptyaas, Vasus.

There are also objects, articles and beings of quasidivine nature. They are often addressed to, prayed to or instructed upon in mantras. In the terrestrial plane they are - Idhma (fuel in yajna), Barhi (grass),Dvarou ( two doors ), Ashva ( horse ), Shakuni (bird), Manduka (frog), Graavaana (pressing stones), Aksha (dice), Ratha (chariot), Dundubhi (drum), Ishudhi (quiver), Hastaghna (hand guard), Dhanu (bow), Abheeshava (reins), Jyaa (bow string), Ishu (arrow), Ashvajanee (whip), Vrushabha (bull), Drughana (long pestle), Ulookhalam (mortar), Nadyaha (rivers), Aapaha (water), Oshadhayaha (plants), Shraddha (piety), prithivi (earth), Aartnee (two ends of the bow), Rodasee ( two worlds consisting of earth and heaven), Musalolookhale ( the pair of mortar and pestle), Havirdhane (the twin holders of sacrifice), Vipaat ( a river), Shutudree (sutlej river), loka (world), pratassavana (morning extraction of soma juice), Vasantasharadou (spring and autumn), Stoma (yajna), Anushtup, Trivrut (yajna), Gayatri, Ekavimsha (yajna), Rahtantara, Vairaja, Saama, Saadhyas.

Antariksha - Indra, Parjanya, Vayu, Rudra, Bruhaspati, Varuna, kaha, Mrutyu, Brahmanaspati, Manyu, Vishavakarma, Mitra, Kshetrapati, Yama, Taarkshya, Vastoshpati, Sarasvaan, Apaannapat, Dadhikrava, Suprana, Purooravaas, Ruta, Asooneeti, Vena, Aditi, Tvashtaa, Savitaa, Vaataha, Vaachaspati, Dhaataa, Prajapati, Atharvans, Shyena, Agni, Ila, Vidhaataa, Indu, Ahirbudhnya, Soma, Ahiratha, Chandramas, Vishavanaras, Rudragana, Maruta, Angirasas, Pitrus, Rubhus, Raakaa, Vak, Saramaa, Aapti, Bhrugus, Aghnya, Sarasvati, Yamee, Urvashi, Sineevaalee, Pathyaa, Svasti, Ushas, Kuhu,Prithivi, Anumati,  Gauri, Rodasee, Indraani, 

Other associations with this sphere are Vimanani (aeroplanes), Seetaa, Laashaa, Gou, Dhenu,Trishtup, Pankti, Madhyamam savanam (mid day extraction of soma),  the two seasons Greeshma and Hemanta, Bruhat, Shakavaree, Panchadasa and Trinava yajnas.

Dyou - Surya, Ashvins, Vrishakapaayee, Sooryaa and Ushas (the three wives of Surya), Yama, Vaishvanara, Vishnu, Varuna, Aja ekapad, Prithivi, Saptarshis, Aadityaas, Keshee, Saadhyaa, Savitaa, Vasus, Manu, Dadhyang, Atharvas,  Devapatnyaha (wives of Devas).

Other associations are Vaajinaha (horses),Samudra, Truteeyam Savanam ( third extraction of soma), Raivatam and Vairoopam, Varsha and Shishira rutus, Trayastrimsha and Saptadasha yajnas, Jagati and Atichhandas.

How to place durva while worshipping Lord Ganesha

The tip should be facing towards the worshiper. The durvankura should ideally have three or five leaves. Hold it between the thumb,middle finger and ring finger while placing. Make sure that durva is cleaned properly because unlike flowers it grows on the ground and chances of soiling is high.

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Do not use champaka flowers to worship Lord Shiva

This was shared by a reader of my blog. I am reproducing it as it is.

Even Champaka flower also should not be used for Shiva Puja.

The story is :

In the land of Gokarna there was a temple dedicated to Shiva. Narada decided that he would go and visit the temple. On the way, he saw a flowering champaka tree and stopped to admire it. A brahmana came there to pluck flowers from the tree. But seeing that Narada was there, the brahmana refrained from plucking any flowers.

Where are you going? asked Narada.

The brahmana lied and replied, To beg some alms.

Narada went to the temple. Meanwhile, the brahmana plucked flowers from the champaka tree and placed them in a basket that he covered up well. Narada met the brahmana again on his way back from the temple.

Where are you going now? He asked the brahmana.

The brahmana lied again, Home, he said, I could n't get any alms.

Narada's suspicions were aroused. He went to the champaka tree and asked, Has that brahmana plucked any flowers?

What brahmana? replied the tree. I don't know of any brahmana. No one has plucked any flowers. Narada went back to the temple and discovered fresh champaka flowers lying there on top of the Shiva linga. There was another devotee praying there. Narada asked him, Do you know who came to worship with these champaka flowers?

Yes, I do, replied the devotee, It is an evil brahmana. He worships Shiva every day with champaka flowers. Thanks to Shiva's blessings, he has completely brainwashed the king and has secretly been stealing the king's wealth. He also oppresses other brahmanas.

Narada asked Shiva, Why do you encourage such evil?

I am helpless, replied Shiva. I cannot resist it if someone worships me with champaka flowers.

Just then, a brahmana woman came running with her tale of woe. Her husband was crippled. But they had managed to get some money from the king so that their daughter could be married. They had also received a cow from the king. But the evil brahmana was claiming that half of whatever they had received was his. It was due to his good offices that the king had been so generous, he was saying.

The evil brahmana had already appropriated half of the money. But how was a cow to be divided?

Narada then decided that something needed to be done about the champaka tree and the evil brahmana. 

Apart from everything else, the champaka tree was a liar. Narada cursed the champaka tree that its flowers would never be accepted by Shiva as an offering. He cursed the evil brahmana that he would be born as a rakshasa (demon) named Viradha. But the brahmana had been a devotee of Shiva. So the curse was qualified by the stipulation that Viradha would be killed by Rama and would then again become a brahmana.

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The four types of pralaya

The pralaya or dissolution is of four types.

Nitya- This is death of beings which happens every day.


Naimithhika - A kalpa consists of 1000 chaturyugas. At the end of the kalpa, there will be drought for 100 years.Sun will burn everything and evaporate all water from the oceans. The four worlds (bhu,bhuva,suva,maha) will completely burn down by a fire called samvartaka fire. Then the samvartaka clouds will unleash torrential rains and everything will be destroyed and dissolved into water. Brahma will go to sleep for a time equivalent to 1000 chaturyugas before waking up to create again. This is called naimithhika pralaya.


Praakritika pralaya - At the end of Brahma's period (lifetime), each tatva will dissolve into the higher one ie:- prithivi  together with subtle gandha tanmatra into jala and so on until only paramatma remains in a state of equilibrium. This is called prakritika pralaya.


Aatyanthika pralaya - This is when one attains liberation through spiritual knowledge and there is no rebirth.

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Legal status of astrology in India

In the High Court of Andhra Pradesh , a writ of mandamus was filed by one Dr.Bhargava challenging the UGC’ decision to introduce astrology as a course of study in Indian Universities in April, 2001. The court dismissed the writ on the following grounds –

Firstly, no final decision had been made and the court could not interfere in the UGC’s decision-making processes. Secondly, the judge quoted from the second edition of the Encyclopedia Britannica, published in the first half of the 19th century, which was ambiguous on the scientific nature of astrology. The opinion of experts differ and change from time to time, he concluded. Being ill-equipped regarding such matters, the court would exercise “the doctrine of self-restraint” and leave the issue to the UGC expert commitee

The petitioners moved the Supreme Court after a two-member Bench of the Andhra Pradesh High Court comprising Justices S.B. Sinha and V.V.S Rao summarily dismissed the public interest petition filed on April 11, 2001. In its ruling on April 27, 2001, the High Court had said that astrology was a subject that required further studies. Further, invoking Article 226 of the Constitution, it ruled that in exercise of its powers, as enshrined in the constitution, it cannot interfere with a policy decision of the UGC and, as such, the UGC (at that point of time) had not taken any final decision on the matter.In May, 2004 a Bench, comprising Justice S. Rajendra Babu and Justice G.P. Mathur, rejected the SLP which was directed against the April 2001 judgment of the Andhra Pradesh High Court declining to entertain a writ petition.The petitioners, had in their writ petition questioned the decision of the UGC in according permission to the universities for starting graduate, post-graduate and research courses in jyotir vigyan.

They had contended that the guidelines issued by the UGC were totally irrational, as Vedic astrology could not be held to see the unforeseen.They submitted that as a pseudoscience, astrology was considered to be diametrically opposed to the findings and theories of modern Western science.

The High Court dismissed the petition holding that it could not interfere in the policy decision of the Government unless it was found to be contrary to the law or made on extraneous considerations.

In their SLP, the petitioners contended that the scientific community considered the action of the respondents in starting the Vedic astrology course as a giant leap backwards, undermining whatever scientific credibility the country had so far achieved. They sought a direction to set aside the judgment and a direction to restrain the UGC and other respondents from implementing the decision to start the astrology course in Indian universities.

On behalf of the Union Government it was submitted that there was no compulsion in taking up the astrology course, which would be only an optional subject. Even in several Western countries, astrology had been included as a subject of study.The apprehensions of the petitioners were misplaced, the Government said seeking dismissal of the appeal.

The Supreme Court Bench agreed with the Centre's contention and dismissed the SLP.While dismissing the appeal the following observations were made by the eminent judges :

"Astrology requires study of celestial bodies, of their positions, magnitudes , motions and distances etc. Astronomy is a pure science. It was studied as a subject in ancient India and India has produced great astronomers long before anyone in the Western world studied it as a subject. Since astrology is partly based upon movement of the sun, earth, planets and other celestial bodies, it is a study of science at least to some extent"

“The precise question as to whether Jyotir Vigyan should be included as a course of study having been considered and examined by an expert body of the UGC and they having recommended for including the said course for study and award of degrees in universities, it will not be proper for this court to interfere with the aforesaid decision specially when no violation of any statutory provisions is demonstrated."

The Bench rejected the contention of counsel for the petitioners that the introduction of Jyotir Vigyan in the curricula militates against the concept of secularism inherent in the structure of the Constitution. The judges cited a case in 1971 that challenged certain provisions of the Guru Nanak University Act, which provided for the study of the teachings and life of Guru Nanak. The petition was struck down on the grounds that this could not be construed to be amounting to religious instruction

The Bombay high court also dismissed a public interest litigation (PIL) seeking action against astrology on 03,February,2011.A division bench of Chief Justice Mohit Shah and Justice S J Vajifdar was hearing a PIL filed by the NGO Janhit Manch questioning the validity astrology and similar practices.

"So far as prayer related to astrology is concerned, the Supreme Court has already considered the issue and ruled that astrology is a science. The Court had in 2004 also directed the universities to consider if astrology science can be added to the syllabus. The decision of the apex court is binding on this court," observed the judges.

The judges also took on record an affidavit submitted by the Union government. The Centre had in its affidavit stated that astrology is a 4000-year-old 'trusted science' and the same does not fall under the purview of The Drugs and Magical Remedies (Objectionable Advertisements) Act, 1954. "The said Act does not cover astrology and related sciences. Astrology is a trusted science and is being practised for over 4,000 years," said an affidavit filed by Dr R Ramakrishna, deputy drug contoller of India west zone.


"The said Act is aimed at prohibiting misleading advertisements relating to drugs and magic remedies. The Act does not cover and/or relate to astrology and/or allied sciences like palmistry, vaastu shastra etc. In view thereof, a purported ban on practices promoting astrology and related sciences sought by the petitioner, which is a time-tested science more than 4,000 years old is totally misconceived and unjustifiable," says the affidavit.

The PIL filed by Janhit Manch and its convener Bhagwanji Raiyani, along with his associate Dattaram Kumkar, had questioned the validity of predictions by many well-known astrologers and urged the authorities to ban articles, advertisements, episodes and practices promoting astrology and related subjects like vaastu, Reiki, Feng Shui, tarot, palmistry and zodiac signs. The more than 100-page petition pointed to several cases including that of Indira Gandhi and Charan Singh becoming prime ministers, despite predictions to the contrary.

Representing the Union government, advocate Advait Sethna told the court that even the SC accepted that astrology was a science and many universities had included it as a subject. Advocate for Maharashtra government, Bharat Mehta too supported the stand taken by the Centre. Mehta submitted an affidavit filed by the Food and Drugs Administration (FDA) which said necessary action is being taken against the guilty under the Drugs and Magical Remedies Act.

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Indians knew Electricity in 6th or 7th century BC

Source : Agasthya Samhita ( 6th or 7th century BC)

samsthapya mrunmaye paatre taamrapatram susamskritam
chhadayet shikhigreevenaardraabhih kaashtapaamsubhih

In an earthen pot keep a copper plate (taamrapatram) and cover it copper sulphate(shikhigreeva - of the colour of a peacock's neck) and wet wooden dust.

dastaloshto nidhaatavya paaradaacchadistastata
samyogat jaayate tejo mitravaruna samjnitam

On top of that place a zinc(dastaa)  plate coated with mercury (paarad). From this combination is produced an energy called Mitravaruna ( Electricity !!!!)

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Click here to read    Indians knew gravity way back in upanishadic times

The names of Hindu calendar months

There are two systems, Chandramana and Sauramana. Chandramana is based on the movement of Moon and Sauramana is based on the movement of Sun.

In Chandramana, name of the month is associated with nakshatra (constellation) near or on which the Moon is placed on Purnima. For example, in the lunar month of Chaitra, Purnima occurs when Moon is in Chitra Nakshatra, in the month of Vaishakaha in Vishakha nakshatra and so on.

In Sauramana, a month is when Sun traverses a particular Rashi. For example during the month of Simha, sun traverses the Simha Rashi.

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Do not use Ketaki flower to worship Lord Shiva !

Ketaki flower once used to adorn Lord Shiva's head. It got cursed twice, once by Lord Shiva himself and once by Sita devi.

In Satyayuga Mahavisnu performed intense penance on the gveta island for the attainment of eternal happiness. Brahma also performed penance at a beautiful place for the annihilation of desires. During their tapas Visnu and Brahma, for a rest, left their seats and walked about in the forest when they met each other. There arose a controversy between them about their respective greatness when Siva, in the form of a Linga, appeared between the two contestants and told them that he, who first found out his (Siva's) head or feet was greater than the other. Accordingly Visnu went down and Brahma went up on a tour of enquiry.

Though Visnu went down deeper and deeper for a long time to find out Siva's feet he failed in the attempt and so returned and sat at the place whence he started for the search. Brahma went up a very long distance when he saw a Ketaki flower falling down from the sky. He took the flower in his hands and went to Visnu and told him that he had found out Siva's head and showed the Ketaki flower as proof of his discovery claiming that it was taken from Siva's head. But Visnu did not believe Brahma and asked the Ketaki flower to bear witness to Brahma's claim. The flower gave false evidence in favour of Brahma. Siva got angry at this false evidence of Ketaki and cursed it. The Ketaki lost its place among the best flowers from that day onwards.

In the second case,

Rama’s father Dasharatha asked Rama to spend fourteen years in the forest.  So Rama went to the forest with his brother Lakshmana and his wife Sita.  The three of them started to live on the banks of the river Falgu.  News reached the forest that Dasharatha had died in their absence and a shraddha ceremony had to performed for the dead king.
 Rama sent Lakshmana to a nearby village to get the necessary ingredients.  Time passed and Lakshmana did not return.  Rama then went to get the ingredients and look for Lakshmana.  But Rama too did not return.  It was almost noon and the ceremony had to be performed before noon.  In desperation, Sita decided to perform the ceremony herself.  She went and bathed in the Falgu river and lit an earthen lamp.  She then made the offerings (pinda) to the dead ancestors herself.
Immediately, a voice was heard.  Sita, you are blessed, it said.  We are satisfied.In utter amazement Sita watched some disembodied hands appear in the air to accept the offerings.

Who are you? Asked Sita.

I am your dead father-in-law, answered the voice. The shraadha ceremony has been successful.  I have accepted your offerings.

But Rama and Lakshmana are going to believe me, said Sita.  They will never believe that such disembodied hands appeared out of thin air to accept the offerings.They have to, answered the voice.  You have four witnesses.  The first is the Falgu river.  The second is the cow over there.  The third will be the fire.  And the last one will be the ketaki bush.

Rama and Lakshmana returned and said, Cook the food quickly.  There is very little time left.  We have to complete the  ceremony before noon. Sita told them what happened, and naturally, the two brothers did not believe her.  They made fun of her and suggested that she was lying.  Sita called upon her four witnesses, but each denied that it had seen anything.  Without arguing any further, Sita cooked the food and Rama made offerings to his ancestors.

A  voice was then heard from the sky.  Why are you calling us again? it said.  Sita has already satisfied us.    I refuse to believe that, said Rama.Indeed, it is true, retorted the voice.  Ask the sun god.  The sun god confirmed that everything had happened just as Sita had said it had.  Rama and Lakshmana were ashamed that they had doubted Sita and were also impressed with the power of her virtue.  But Sita cursed the four false witnesses.  She cursed the Falgu river that it would henceforth only flow underground.  She cursed the ketaki flower (pandanus odoratissimus) that it would never be accepted by Shiva as an offering.  She cursed the cow that its mouth would henceforth become impure.  It had, after all, lied with its mouth.   The hind sections of the cow would however continue to be pure.  And finally Sita cursed the fire that it would consume everything indiscriminately.

That is the reason why a ketaki flower must never be used to worship Shiva.

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