Mixing Cultures

Virtual Pooja

www.eprarthana.com offers virtual pooja for various deities
Amman, Ayyappan, Balaji, Ganesh, Hanuman, Krishna, Lakshmi, Murugan, Rama, Sai Baba, Shiva

This virtual pooja section was created purely for your viewing pleasure.

Enjoy !! May god bless you !!!

The harvest festival of South India

Celebrate Pongal on January 15, 2007, Monday

Pongal is an important festivial of South India that falls in the mid-January every year. Pongal marks the auspicious beginning of Uttarayana, the Sun's movement northward & also the harvesting time. Traditional activities mark the four-days-long Pongal celebrations. Cows are bedecked with ornaments & taken out in processions. House entrance is decorated with beautiful Kolam designs. In Tamil Nadu, Pongal is also a sweet porridge recipe cooked from the new rice.

For everyone, a good harvesting season brings with them joy, happiness and contentment.So cultures all over the world including Japanese, Indians, Romans, Chinese and Korean have special day when all give thanks for a bountiful harvest. The names, rituals and the tradition of these festival may differ in their forms and presentations. But their spirit is same, ie, a day set aside to reflect on nature's blessings. Following are some of the international names of harvest festival, that depict the spectra of celebration as practiced by these different cultures.

Korea - Chu'sok

Usually held in the month of September or October, this Korean harvest festival is marked by the rising of a full "Harvest Moon." Ch'usok is usually described as a kind of Thanksgiving for a good harvest, but it is really an ancient holiday dedicated to the ancestors. Families gather from all over the country and from overseas for the great holiday.

Japan - Tori no Ichi

It is a festival of Japan held in the month of November. The festival is also called "Otori-sama.". The festival is lively with handclasp and shouts for deals. It starts at midnight with a sound of Japanese dram and continues for 24 hours. The festival becomes livelier as the night goes on. You may not interest in rakes but will enjoy the lively festival of "Tori-no-ishi".

Sri Lanka - Pongal or Ulavar Thirunaal

The rituals of Pongal celebrated in Sri Lanka is almost similar to the Indian Tamils and it refers to boiling rice in a pot for consumption. The sun gives life to the rice. The instruments of this transmutation are the pot and the oxen who assist the farmers in preparing the rice fields and threshing the grains.

United States - Thanksgiving

Thanksgiving is celebrated in America, generally observed as an expression of gratitude to God. It is an occasion to give thanks to God for the bounty of the autumn harvest. In the United States, the holiday is celebrated on the fourth Thursday in November.

China - August Moon Festival

The August Moon Festival or Mid-Autumn Festival is one of the most celebrated Chinese holidays. It is held on the 15th day of the 8th lunar month. Chinese families celebrate the end of the harvest season with a big feast. Unlike the American Thanksgiving dinner, the Chinese have mooncakes instead of grandma' apple pie. Friends and relatives also send mooncakes to each other as a way of giving thanks.

Vietnam - Tet Trung Thu

Tet Trung Thu is a wonderful, ancient festival of Vietnam that revolves around children. The Festival dates back as far as 15-20,000 years ago in Southeast Asia, and is traditionally held on the 15th day of the 8th Lunar Month. An important to families in Vietnam for many years, originally this Festival came about as a way for parents to make up for lost time with their children after harvest season.

Israel - Succoth

The week long holiday of Succoth begins on the 15th day of the Hebrew month of Tishri. It is usually held in September and October. Succoth occurs at harvest time, and has elements of a harvest festival. Thus, it is also the Jewish Thanksgiving because it is known as the "Festival of the Harvest". Other names of this festival are Sukkot, Festival of the Booths, Jewish Harvest Festival and Feast of Tabernacle.

Africa America - Kwanzaa

Kwanzaa, which means "first fruits of the harvest" in the African language Kiswahili, is a popular harvest festival and has gained tremendous acceptance among the African American people. Since its founding in 1966 by Dr. Maulana Karenga, Kwanzaa has come to be observed by more than18 million people world wide. This festival runs from December 26 to January 1 and over this seven days, people of African descent come together to celebrate family, community, culture and the bonds that tie them together as a people. They also remember their heritage, give thanks for the good things they have and rejoice in the goodness of life.

Africa - Yam Festival

The yam festival marks the end of an abundant food-producing harvest. African people have always had festivals at the time of the harvest. In Ghana the Yam Festival (Homowo) lasts three days. The festival begins with a cleansing ceremony to honor family members who have died. Farmers give thanks to the gods who ensure a good harvest. Twins and triplets are honored during this time as a special gift from God.

HAPPY PONGAL TO ALL

Beautiful chant

It’s a beautiful chant and do get hold of it if you can…

Om Sarvesham swasthir bhavatu (May auspiciousness be unto all)
Sarvesham shantir bhavatu (May peace be unto all)
Sarvesham poornam bhavatu (May fullness be unto all)
Sarvesham mangalam bhavatu (May goodness be unto all)
Sarve bhavantu sukinaha (May everyone be happy)
Sarve santu niramiyaha (May everyone be without affliction)
Sarve bhadrani pashyantu (May everyone see only goodness)
Ma kashchit dukha bhak bhavet (Let none be the victim of suffering)
Asato ma sat gamaya (Lead me from the unreal to the real)
Tamaso ma jyotir gamaya (Lead me from darkness to light)
Mrtyor ma amritam gamaya (Lead me from death to immortality)
Om Poorna mada poorna midam (Om, that is full, this is full)
Poornad poorna mudachyate (From that full, this full is removed)
Poornasaya poornamadaya Poornameva vasishyate (Yet the full remains full always)
Loka Samasta Sukhino Bhavantu (May the whole world attain peace & harmony)
Om Shanti, shanti, shanti

PRAYER

Oxford dictionary defines PRAYER as “a request for help or expression of thanks made to God”. But I strongly believe that prayer is not mere seeking or demanding or requesting .It is a mode of communication with the ALMIGHTY. Prayer is not one in which the individual should seek something for his/herself or for the society. For me prayer is a platform where the soul makes a comfortable understanding God. Ordinary prayer is for those who think God is beyond reachable and something very far from them. For those who think and treat God as one in them or within them,ordinary prayers are mere words piled up. (Here I refer ordinary prayers as ones which involve demanding). With these kind of people one can find mere conversation exists between themselves and God. These relationships are eternal, far beyond materialistic one, there one can find no offerings, desires, expectations etc.
In general human tendency is that he opts for a prayer only when he is in distress. He cannot be blamed for that he is shaped in that manner. From his early age he was instructed to seek, seek, and just seek nothing more than that. He was asked to ask. God was pictured as a giver or one who is capable of giving what he needs. Yes of course some prayers also involve thank giving, but all these things makes our bond with God materialistic (something which is not eternal). Every individual when he loses confidence in himself seek others help when nobody can help out, he moves to God. First of all one thing that everybody should understand is that “God is not just an other (Note: this word is not another, it is an other, means not a second person) whom you need to ‘explain’ and ‘express’. For he have given you this birth not on your demand. “He knows what to give when and when to give what”. If you think you know the good thing for you, then remember ,He always knows the best thing for you. You will be rewarded the right thing at the right time. There is a famous saying which goes as “God’s answers are always wiser than our prayers”.
Now let us analyze what causes everybody to always seek something or the other. The basic thing is that “need”. Man’s needs are boundless. He is not at all satisfied with what he has and what he wants. When he gets one thing he quickly desires of another, like a monkey jumping around the trees. He doesn’t know his destiny and he is madly racing all around without knowing his destiny. If questioned the need of ‘need’ many controversies occur. Man believes himself more than anyone else,even more than God. He thinks he is the only one who knows himself, that may be true in case of society, but what with God. Man thinks he knows his ‘self’, but if that is the case then no need to live here, he would have already attained ‘moksha’. “Realization of the self” is ‘moksha’. Thus this basic concept proves that he hasn’t realized his self and then why go for demanding materialistic matters.
It is practically very difficult for an ordinary individual to be without any wish or so. But to the maximum one shouldn’t go behind it, everything must be left to Him. But it doesn’t mean that one shouldn’t do anything and simply chant mantras. Everyone is expected to do his/her own duties, the fruit of that will reach him, whether it is sweet or sour he has to taste it and should take it.
How a prayer should be:
(Before getting into this one should be clear that every soul’s ultimate goal is to attain ‘moksha’. He/she is given this life to attain that. So better not go on increasing our needs and getting ourselves spun into this web. Let that concept be dealt later, lets not go into that now.)
Coming to the prayer, how it should be? Many great philosophers, saints, have given their own opinion on this, everything has its own dignity. But what I think is “ a prayer is a realization of the relation between the soul and the God, its something eternal between the self and the selfless, between the mortal and the immortal.” Prayer should set oneself tuned with the ALMIGHTY. The bond existing between should grow each time more constructively, and consistently. Every time you pray the distance between the self and the GOD must decrease and its ultimate destiny must be ‘mokhsha’ and not anything else.
According to me prayer shouldn’t indulge any granting or getting, (this is just about prayer then the question will arise of “what to do and how to go with life” lets not discuss all those things here, which may appear far from this topic). So do ‘prayer’ which makes God to be with you and not make God go far by grants and likes. I would conclude with a simple example “suppose you ask someone something, the person lends his/her arms to give you what you asked for and you do lend your arms to receive that, which obviously increases the distance between you both, but if you don’t ask anything he will put his arms around your shoulders and stand close to your heart and be always with you, your seeking may end your relationship but not this one”
Thus ‘PRAY’ not for things, not for needs, but for the sake of your ‘self ’. I would like to expand ‘PRAY’ as Prime Realization About Your ‘self’. And ‘PRAYER‘ as Pathway Reaching Almighty in You by Establishing a Relation. So do pray, to PRAY and do prayer, to PRAYER.

Is Tajmahal a Hindu temple

Probably there is no one who has been duped at least once in a life time. But can the whole world can be duped? This may seem impossible. But in the matter of indian and world history the world can be duped in many respects for hundreds of years and still continues to be duped.

The world famous Tajmahal is a glaring instance. For all the time, money and energy that people over the world spend in visiting the Tajmahal, they are dished out of concoction. Contrary to what visitors are made to believe the Tajmahal is not a Islamic mausoleum but an ancient Shiva Temple known as Tejo Mahalaya which the 5th generation moghul emperor Shahjahan commandeered from the then Maharaja of Jaipur. The Tajmahal, should therefore, be viewed as a temple palace and not as a tomb. That makes a vast difference. You miss the details of its size, grandeur, majesty and beauty when you take it to be a mere tomb. When told that you are visiting a temple palace you wont fail to notice its annexes, ruined defensive walls, hillocks, moats, cascades, fountains, majestic garden, hundreds of rooms archaded verendahs, terraces, multi stored towers, secret sealed chambers, guest rooms, stables, the trident (Trishul) pinnacle on the dome and the sacred, esoteric Hindu letter “OM” carved on the exterior of the wall of the sanctum sanctorum now occupied by the centotaphs. For detailed proof of this breath taking discovery,you may read the well known historian Shri. P. N. Oak’s celebrated book titled ” Tajmahal : The True Story“. But let us place before you, for the time being an exhaustive summary of the massive evidence ranging over hundred points:

NAME

1.The term Tajmahal itself never occurs in any mogul court paper or chronicle even in Aurangzeb’s time. The attempt to explain it away as Taj-i-mahal is therefore, ridiculous.
2.The ending “Mahal”is never muslim because in none of the muslim countries around the world from Afghanistan to Algeria is there a building known as “Mahal”.
3.The unusual explanation of the term Tajmahal derives from Mumtaz Mahal, who is buried in it, is illogical in at least two respects viz., firstly her name was never Mumtaj Mahal but Mumtaz-ul-Zamani and secondly one cannot omit the first three letters “Mum” from a woman’s name to derive the remainder as the name of the building.
4.Since the lady’s name was Mumtaz (ending with ‘Z’) the name of the building derived from her should have been Taz Mahal, if at all, and not Taj (spelled with a ‘J’).
5.Several European visitors of Shahjahan’s time allude to the building as Taj-e-Mahal is almost the correct tradition, age old Sanskrit name Tej-o-Mahalaya, signifying a Shiva temple. Contrarily Shahjahan and Aurangzeb scrupulously avoid using the Sanskrit term and call it just a holy grave.
6.The tomb should be understood to signify NOT A BUILDING but only the grave or centotaph inside it. This would help people to realize that all dead muslim courtiers and royalty including Humayun, Akbar, Mumtaz, Etmad-ud-Daula and Safdarjang have been buried in capture Hindu mansions and temples.
7.Moreover, if the Taj is believed to be a burial place, how can the term Mahal, i.e., mansion apply to it?
8.Since the term Taj Mahal does not occur in mogul courts it is absurd to search for any mogul explanation for it. Both its components namely, ‘Taj’ and’ Mahal’ are of Sanskrit origin.

TEMPLE TRADITION

9.The term Taj Mahal is a corrupt form of the sanskrit term TejoMahalay signifying a Shiva Temple. Agreshwar Mahadev i.e., The Lord of Agra was consecrated in it.
10.The tradition of removing the shoes before climbing the marble platform originates from pre Shahjahan times when the Taj was a Shiva Temple. Had the Taj originated as a tomb, shoes need not have to be removed because shoes are a necessity in a cemetery.
11.Visitors may notice that the base slab of the centotaph is the marble basement in plain white while its superstructure and the other three centotaphs on the two floors are covered with inlaid creeper designs. This indicates that the marble pedestal of the Shiva idol is still in place and Mumtaz’s centotaphs are fake.
12.The pitchers carved inside the upper border of the marble lattice plus those mounted on it number 108-a number sacred in Hindu Temple tradition.
13.There are persons who are connected with the repair and the maintainance of the Taj who have seen the ancient sacred Shiva Linga and other idols sealed in the thick walls and in chambers in the secret, sealed red stone stories below the marble basement. The Archaeological Survey of India is keeping discretely, politely and diplomatically silent about it to the point of dereliction of its own duty to probe into hidden historical evidence.
14.In India there are 12 Jyotirlingas i.e., the outstanding Shiva Temples. The Tejomahalaya alias The Tajmahal appears to be one of them known as Nagnatheshwar since its parapet is girdled with Naga, i.e., Cobra figures. Ever since Shahjahan’s capture of it the sacred temple has lost its Hindudom.
15.The famous Hindu treatise on architecture titled Vishwakarma Vastushastra mentions the ‘Tej-Linga’ amongst the Shivalingas i.e., the stone emblems of Lord Shiva, the Hindu deity. Such a Tej Linga was consecrated in the Taj Mahal, hence the term Taj Mahal alias Tejo Mahalaya.
16.Agra city, in which the Taj Mahal is located, is an ancient centre of Shiva worship. Its orthodox residents have through ages continued the tradition of worshipping at five Shiva shrines before taking the last meal every night especially during the month of Shravan. During the last few centuries the residents of Agra had to be content with worshipping at only four prominent Shiva temples viz., Balkeshwar, Prithvinath, Manakameshwar and Rajarajeshwar. They had lost track of the fifth Shiva deity which their forefathers worshipped. Apparently the fifth was Agreshwar Mahadev Nagnatheshwar i.e., The Lord Great God of Agra, The Deity of the King of Cobras, consecrated in the Tejomahalay alias Tajmahal.
17.The people who dominate the Agra region are Jats. Their name of Shiva is Tejaji. The Jat special issue of The Illustrated Weekly of India (June 28,1971) mentions that the Jats have the Teja Mandirs i.e., Teja Temples. This is because Teja-Linga is among the several names of the Shiva Lingas. From this it is apparent that the Taj-Mahal is Tejo-Mahalaya, The Great Abode of Tej.

DOCUMENTARY EVIDENCE

18. Shahjahan’s own court chronicle, the Badshahnama, admits (page 403, vol 1) that a grand mansion of unique splendor, capped with a dome (Imaarat-a-Alishan wa Gumbaze) was taken from the Jaipur Maharaja Jaisigh for Mumtaz’s burial, and the building was known as Raja Mansingh’s palace.
19. The plaque put the archealogy department outside the Tajmahal describes the edifice as a mausoleum built by Shahjahan for his wife Mumtaz Mahal , over 22 years from 1631 to 1653. That plaque is a specimen of historical bungling. Firstly, the plaque sites no authority for its claim. Secondly the lady’s name was Mumtaz-ulZamani and not Mumtazmahal. Thirdly, the period of 22 years is taken from some mumbo jumbo noting by an unreliable French visitor Tavernier, to the exclusion of all muslim versions, which is an absurdity.
20. Prince Aurangzeb’s letter to his father,emperor Shahjahan,is recorded in atleast three chronicles titled `Aadaab-e-Alamgiri’, `Yadgarnama’, and the `Muruqqa-i-Akbarabadi’ (edited by Said Ahmed, Agra, 1931, page 43, footnote 2). In that letter Aurangzeb records in 1652 A.D itself that the several buildings in the fancied burial place of Mumtaz were seven storeyed and were so old that they were all leaking, while the dome had developed a crack on the northern side.Aurangzeb, therefore, ordered immediate repairs to the buildings at his own expense while recommending to the emperor that more elaborate repairs be carried out later. This is the proof that during Shahjahan’s reign itself that the Taj complex was so old as to need immediate repairs.
21. The ex-Maharaja of Jaipur retains in his secret personal `KapadDwara’ collection two orders from Shahjahan dated Dec 18, 1633 (bearing modern nos. R.176 and 177) requestioning the Taj building complex. That was so blatant a usurpation that the then ruler of Jaipur was ashamed to make the document public.
22. The Rajasthan State archives at Bikaner preserve three other firmans addressed by Shahjahan to the Jaipur’s ruler Jaising ordering the latter to supply marble (for Mumtaz’s grave and koranic grafts) from his Makranna quarris, and stone cutters. Jaisingh was apparently so enraged at the blatant seizure of the Tajmahal that he refused to oblige Shahjahan by providing marble for grafting koranic engravings and fake centotaphs for further desecration of the Tajmahal. Jaising looked at Shahjahan’s demand for marble and stone cutters, as an insult added to injury. Therefore, he refused to send any marble and instead detained the stone cutters in his protective custody.
23. The three firmans demanding marble were sent to Jaisingh within about two years of Mumtaz’s death. Had Shahjahan really built the Tajmahal over a period of 22 years, the marble would have needed only after 15 or 20 years not immediately after Mumtaz’s death.
24. Moreover, the three mention neither the Tajmahal, nor Mumtaz, nor the burial. The cost and the quantity of the stone also are not mentioned. This proves that an insignificant quantity of marble was needed just for some supercial tinkering and tampering with the Tajmahal. Even otherwise Shahjahan could never hope to build a fabulous Tajmahal by abject dependence for marble on a non cooperative Jaisingh.

EUROPEAN VISITOR’S ACCOUNTS

25. Tavernier, a French jeweller has recorded in his travel memoirs that Shahjahan purposely buried Mumtaz near the Taz-i-Makan (i.e.,`The Taj building’) where foriegners used to come as they do even today so that the world may admire. He also adds that the cost of the scaffolding was more than that of the entire work. The work that Shahjahan commissioned in the Tejomahalaya Shiva temple was plundering at the costly fixtures inside it, uprooting the Shiva idols, planting the centotaphs in their place on two stories, inscribing the koran along the arches and walling up six of the seven stories of the Taj. It was this plunder, desecrating and plunderring of the rooms which took 22 years.
26. Peter Mundy, an English visitor to Agra recorded in 1632 (within only a year of Mumtaz’s death) that `the places of note in and around Agra, included Taj-e-Mahal’s tomb, gardens and bazaars’.He, therefore, confirms that that the Tajmahal had been a noteworthy building even before Shahjahan.
27. De Laet, a Dutch official has listed Mansingh’s palace about a mile from Agra fort, as an outstanding building of pre shahjahan’s time. Shahjahan’s court chronicle, the Badshahnama records, Mumtaz’s burial in the same Mansingh’s palace.
28. Bernier, a contemporary French visitor has noted that non muslim’s were barred entry into the basement (at the time when Shahjahan requisitioned Mansingh’s palace) which contained a dazzling light. Obviously, he reffered to the silver doors, gold railing, the gem studded lattice and strings of pearl hanging over Shiva’s idol. Shahjahan comandeered the building to grab all the wealth, making Mumtaz’s death a convineant pretext.
29. Johan Albert Mandelslo, who describes life in agra in 1638 (only 7 years after mumtaz’s death) in detail (in his `Voyages and Travels to West-Indies’, published by John Starkey and John Basset, London), makes no mention of the Tajmahal being under constuction though it is commonly erringly asserted or assumed that the Taj was being built from 1631 to 1653.

SANSKIRT INSCRIPTION

30. A Sanskrit inscription too supports the conclusion that the Taj originated as a Shiva temple. Wrongly termed as the Bateshwar inscription (currently preserved on the top floor of the Lucknow museum), it refers to the raising of a “crystal white Shiva temple so alluring that Lord Shiva once enshrined in it decided never to return to Mount Kailash his usual abode”. That inscription dated 1155 A.D. was removed from the Tajmahal garden at Shahjahan’s orders. Historicians and Archeaologists have blundered in terming the insription the `Bateshwar inscription’ when the record doesn’t say that it was found by Bateshwar. It ought, in fact, to be called `The Tejomahalaya inscription’ because it was originally installed in the Taj garden before it was uprooted and cast away at Shahjahan’s command.
A clue to the tampering by Shahjahan is found on pages 216-217, vol. 4, of Archealogiical Survey of India Reports (published 1874) stating that a “great square black balistic pillar which, with the base and capital of another pillar….now in the grounds of Agra,…it is well known, once stood in the garden of Tajmahal”.

MISSING ELEPHANTS

31. Far from the building of the Taj, Shahjahan disfigured it with black koranic lettering and heavily robbed it of its Sanskrit inscription, several idols and two huge stone elephants extending their trunks in a welcome arch over the gateway where visitors these days buy entry tickets. An Englishman, Thomas Twinning, records (pg.191 of his book “Travels in India A Hundred Years ago”) that in November 1794 “I arrived at the high walls which enclose the Taj-e-Mahal and its circumjacent buildings. I here got out of the palanquine and…..mounted a short flight of steps leading to a beautiful portal which formed the centre of this side of the `COURT OF ELEPHANTS” as the great area was called.”

KORANIC PATCHES

32. The Taj Mahal is scrawled over with 14 chapters of the Koran but nowhere is there even the slightest or the remotest allusion in that Islamic overwriting to Shahjahan’s authorship of the Taj. Had Shahjahan been the builder he would have said so in so many words before beginning to quote Koran.
33. That Shahjahan, far from building the marble Taj, only disfigured it with black lettering is mentioned by the inscriber Amanat Khan Shirazi himself in an inscription on the building. A close scrutiny of the Koranic lettering reveals that they are grafts patched up with bits of variegated stone on an ancient Shiva temple.

CARBON 14 TEST

34. A wooden piece from the riverside doorway of the Taj subjected to the carbon 14 test by an American Laboratory, has revealed that the door to be 300 years older than Shahjahan,since the doors of the Taj, broken open by Muslim invaders repeatedly from the 11th century onwards, had to b replaced from time to time. The Taj edifice is much more older. It belongs to 1155 A.D, i.e., almost 500 years anterior to Shahjahan.

ARCHITECHTURAL EVIDENCE

35. Well known Western authorities on architechture like E.B.Havell, Mrs.Kenoyer and Sir W.W.Hunterhave gone on record to say that the TajMahal is built in the Hindu temple style. Havell points out the ground plan of the ancient Hindu Chandi Seva Temple in Java is identical with that of the Taj.
36. A central dome with cupolas at its four corners is a universal feature of Hindu temples.
37. The four marble pillars at the plinth corners are of the Hindu style. They are used as lamp towers during night and watch towers during the day. Such towers serve to demarcate the holy precincts. Hindu wedding altars and the altar set up for God Satyanarayan worship have pillars raised at the four corners.
38. The octagonal shape of the Tajmahal has a special Hindu significance because Hindus alone have special names for the eight directions, and celestial guards assigned to them. The pinnacle points to the heaven while the foundation signifies to the nether world. Hindu forts, cities, palaces and temples genrally have an octagonal layout or some octagonal features so that together with the pinnacle and the foundation they cover all the ten directions in which the king or God holds sway, according to Hindu belief.
39. The Tajmahal has a trident pinncle over the dome. A full scale of the trident pinnacle is inlaid in the red stone courtyard to the east of the Taj. The central shaft of the trident depicts a “Kalash” (sacred pot) holding two bent mango leaves and a coconut. This is a sacred Hindu motif. Identical pinnacles have been seen over Hindu and Buddhist temples in the Himalayan region. Tridents are also depicted against a red lotus background at the apex of the stately marble arched entrances on all four sides of the Taj. People fondly but mistakenly believed all these centuries that the Taj pinnacle depicts a Islamic cresent and star was a lighting conductor installed by the British rulers in India. Contrarily, the pinnacle is a marvel of Hindu metallurgy since the pinnacle made of non rusting alloy, is also perhaps a lightning deflector. That the pinnacle of the replica is drawn in the eastern courtyard is significant because the east is of special importance to the Hindus, as the direction in which the sun rises. The pinnacle on the dome has the word `Allah’ on it after capture. The pinnacle figure on the ground does not have the word Allah.

INCONSISTENCIES

40. The two buildings which face the marble Taj from the east and west are identical in design, size and shape and yet the eastern building is explained away by Islamic tradition, as a community hall while the western building is claimed to be a mosque. How could buildings meant for radically different purposes be identical? This proves that the western building was put to use as a mosque after seizure of the Taj property by Shahjahan. Curiously enough the building being explained away as a mosque has no minaret. They form a pair af reception pavilions of the Tejomahalaya temple palace.
41. A few yards away from the same flank is the Nakkar Khana alias DrumHouse which is a intolerable incongruity for Islam. The proximity of the Drum House indicates that the western annex was not originally a mosque. Contrarily a drum house is a neccesity in a Hindu temple or palace because Hindu chores,in the morning and evening, begin to the sweet strains of music.
42. The embossed patterns on the marble exterior of the centotaph chamber wall are foilage of the conch shell design and the Hindu letter “OM”. The octagonally laid marble lattices inside the centotaph chamber depict pink lotuses on their top railing. The Lotus, the conch and the OM are the sacred motifs associated with the Hindu deities and temples.
43. The spot occupied by Mumtaz’s centotaph was formerly occupied by the Hindu Teja Linga a lithic representation of Lord Shiva. Around it are five perambulatory passages. Perambulation could be done around the marble lattice or through the spacious marble chambers surrounding the centotaph chamber, and in the open over the marble platform. It is also customary for the Hindus to have apertures along the perambulatory passage, overlooking the deity. Such apertures exist in the perambulatories in the Tajmahal.
44. The sanctom sanctorum in the Taj has silver doors and gold railings as Hindu temples have. It also had nets of pearl and gems stuffed in the marble lattices. It was the lure of this wealth which made Shahjahan commandeer the Taj from a helpless vassal Jaisingh, the then ruler of Jaipur.
45. Peter Mundy, a Englishman records (in 1632, within a year of Mumtaz’s death) having seen a gem studded gold railing around her tomb. Had the Taj been under construction for 22 years, a costly gold railing would not have been noticed by Peter mundy within a year of Mumtaz’s death. Such costl fixtures are installed in a building only after it is ready for use. This indicates that Mumtaz’s centotaph was grafted in place of the Shivalinga in the centre of the gold railings. Subsequently the gold railings, silver doors, nets of pearls, gem fillings etc. were all carried away to Shahjahan’s treasury. The seizure of the Taj thus constituted an act of highhanded Moghul robery causing a big row between Shahjahan and Jaisingh.
46. In the marble flooring around Mumtaz’s centotaph may be seen tiny mosaic patches. Those patches indicate the spots where the support for the gold railings were embedded in the floor. They indicate a rectangular fencing.
47. Above Mumtaz’s centotaph hangs a chain by which now hangs a lamp. Before capture by Shahjahan the chain used to hold a water pitcher from which water used to drip on the Shivalinga.
48. It is this earlier Hindu tradition in the Tajmahal which gave the Islamic myth of Shahjahan’s love tear dropping on Mumtaz’s tomb on the full moon day of the winter eve.

TREASURY WELL

49. Between the so-called mosque and the drum house is a multistoried octagonal well with a flight of stairs reaching down to the water level. This is a traditional treasury well in Hindu temple palaces. Treasure chests used to be kept in the lower apartments while treasury personnel had their offices in the upper chambers. The circular stairs made it difficult for intruders to reach down to the treasury or to escape with it undetected or unpursued. In case the premises had to be surrendered to a besieging enemy the treasure could be pushed into the well to remain hidden from the conquerer and remain safe for salvaging if the place was reconquered. Such an elaborate multistoried well is superflous for a mere mausoleum. Such a grand, gigantic well is unneccesary for a tomb.

BURIAL DATE UNKNOWN

50. Had Shahjahan really built the Taj Mahal as a wonder mausoleum, history would have recorded a specific date on which she was ceremoniously buried in the Taj Mahal. No such date is ever mentioned. This important missing detail decisively exposes the falsity of the Tajmahal legend.
51. Even the year of Mumtaz’s death is unknown. It is variously speculated to be 1629, 1630, 1631 or 1632. Had she deserved a fabulous burial, as is claimed, the date of her death had not been a matter of much speculation. In an harem teeming with 5000 women it was difficult to keep track of dates of death. Apparently the date of Mumtaz’s death was so insignificant an event, as not to merit any special notice. Who would then build a Taj for her burial?

BASELESS LOVE STORIES

52. Stories of Shahjahan’s exclusive infatuation for Mumtaz’s are concoctions. They have no basis in history nor has any book ever written on their fancied love affairs. Those stories have been invented as an afterthought to make Shahjahan’s authorship of the Taj look plausible.

COST

53. The cost of the Taj is nowhere recorded in Shahjahan’s court papers because Shahjahan never built the Tajmahal. That is why wild estimates of the cost by gullible writers have ranged from 4 million to 91.7 million rupees.

PERIOD OF CONSTRUCTION

54. Likewise the period of construction has been guessed to be anywhere between 10 years and 22 years. There would have not been any scope for guesswork had the building construction been on record in the court papers.

ARCHITECTS

55. The designer of the Tajmahal is also variously mentioned as Essa Effendy, a Persian or Turk, or Ahmed Mehendis or a Frenchman, Austin deBordeaux, or Geronimo Veroneo, an Italian, or Shahjahan himself.

RECORDS DON’T EXIST

56. Twenty thousand labourers are supposed to have worked for 22 years during Shahjahan’s reign in building the Tajmahal. Had this been true, there should have been available in Shahjahan’s court papers design drawings, heaps of labour muster rolls, daily expenditure sheets, bills and receipts of material ordered, and commisioning orders. There is not even a scrap of paper of this kind.
57. It is, therefore, court flatterers,blundering historians, somnolent archeologists, fiction writers, senile poets, careless tourists officials and erring guides who are responsible for hustling the world into believing in Shahjahan’s mythical authorship of the Taj.
58. Description of the gardens around the Taj of Shahjahan’s time mention Ketaki, Jai, Jui, Champa, Maulashree, Harshringar and Bel. All these are plants whose flowers or leaves are used in the worship of Hindu deities. Bel leaves are exclusively used in Lord Shiva’s worship. A graveyard is planted only with shady trees because the idea of using fruit and flower from plants in a cemetary is abhorrent to human conscience. The presence of Bel and other flower plants in the Taj garden is proof of its having been a Shiva temple before seizure by Shahjahan.
59. Hindu temples are often built on river banks and sea beaches. The Taj is one such built on the bank of the Yamuna river an ideal location for a Shiva temple.
60. Prophet Mohammad has ordained that the burial spot of a muslim should be inconspicous and must not be marked by even a single tombstone. In flagrant violation of this, the Tajamhal has one grave in the basement and another in the first floor chamber both ascribed to Mumtaz. Those two centotaphs were infact erected by Shahjahan to bury the two tier Shivalingas that were consecrated in the Taj. It is customary for Hindus to install two Shivalingas one over the other in two stories as may be seen in the Mahankaleshwar temple in Ujjain and the Somnath temple raised by Ahilyabai in Somnath Pattan.
61. The Tajmahal has identical entrance arches on all four sides. This is a typical Hindu building style known as Chaturmukhi, i.e.,four faced.

THE HINDU DOME

62. The Tajmahal has a reverberating dome. Such a dome is an absurdity for a tomb which must ensure peace and silence. Contrarily reverberating domes are a neccesity in Hindu temples because they create an ecstatic dinmultiplying and magnifying the sound of bells, drums and pipes accompanying the worship of Hindu deities.
63. The Tajmahal dome bears a lotus cap. Original Islamic domes have a bald top as is exemplified by the Pakistan Embassy in Chanakyapuri, New Delhi, and the domes in the Pakistan’s newly built capital Islamabad.
64. The Tajmahal entrance faces south. Had the Taj been an Islamic building it should have faced the west.

TOMB IS THE GRAVE, NOT THE BUILDING

65. A widespread misunderstanding has resulted in mistaking the building for the grave.Invading Islam raised graves in captured buildings in every country it overran. Therefore, hereafter people must learn not to confound the building with the grave mounds which are grafts in conquered buildings. This is true of the Tajmahal too. One may therefore admit (for arguments sake) that Mumtaz lies buried inside the Taj. But that should not be construed to mean that the Taj was raised over Mumtaz’s grave.
66. The Taj is a seven storied building. Prince Aurangzeb also mentions this in his letter to Shahjahan. The marble edifice comprises four stories including the lone, tall circular hall inside the top, and the lone chamber in the basement. In between are two floors each containing 12 to 15 palatial rooms. Below the marble plinth reaching down to the river at the rear are two more stories in red stone. They may be seen from the river bank. The seventh storey must be below the ground (river) level since every ancient Hindu building had a subterranian storey.
67. Immediately bellow the marble plinth on the river flank are 22 rooms in red stone with their ventilators all walled up by Shahjahan. Those rooms, made uninhibitably by Shahjahan, are kept locked by Archealogy Department of India. The lay visitor is kept in the dark about them. Those 22 rooms still bear ancient Hindu paint on their walls and ceilings. On their side is a nearly 33 feet long corridor. There are two door frames one at either end ofthe corridor. But those doors are intriguingly sealed with brick and lime.
68. Apparently those doorways originally sealed by Shahjahan have been since unsealed and again walled up several times. In 1934 a resident of Delhi took a peep inside from an opening in the upper part of the doorway. To his dismay he saw huge hall inside. It contained many statues huddled around a central beheaded image of Lord Shiva. It could be that, in there, are Sanskrit inscriptions too. All the seven stories of the Tajmahal need to be unsealed and scoured to ascertain what evidence they may be hiding in the form of Hindu images, Sanskrit inscriptions, scriptures, coins and utensils.
69. Apart from Hindu images hidden in the sealed stories it is also learnt that Hindu images are also stored in the massive walls of the Taj. Between 1959 and 1962 when Mr. S.R. Rao was the Archealogical Superintendent in Agra, he happened to notice a deep and wide crack in the wall of the central octagonal chamber of the Taj. When a part of the wall was dismantled to study the crack out popped two or three marble images. The matter was hushed up and the images were reburied where they had been embedded at Shahjahan’s behest. Confirmation of this has been obtained from several sources. It was only when I began my investigation into the antecedents of the Taj I came across the above information which had remained a forgotten secret. What better proof is needed of the Temple origin of the Tajmahal? Its walls and sealed chambers still hide in Hindu idols that were consecrated in it before Shahjahan’s seizure of the Taj.

PRE-SHAHJAHAN REFERENCES TO THE TAJ

70. Apparently the Taj as a central palace seems to have an chequered history. The Taj was perhaps desecrated and looted by every Muslim invader from Mohammad Ghazni onwards but passing into Hindu hands off and on, the sanctity of the Taj as a Shiva temple continued to be revived after every muslim onslaught. Shahjahan was the last muslim to desecrate the Tajmahal alias Tejomahalay.
71. Vincent Smith records in his book titled `Akbar the Great Moghul’ that `Babur’s turbulent life came to an end in his garden palace in Agra in 1630′. That palace was none other than the Tajmahal. 72. Babur’s daughter Gulbadan Begum in her chronicle titled `Humayun Nama’ refers to the Taj as the Mystic House.
73. Babur himself refers to the Taj in his memoirs as the palace captured by Ibrahim Lodi containing a central octagonal chamber and having pillars on the four sides. All these historical references allude to the Taj 100 years before Shahjahan.
74. The Tajmahal precincts extend to several hundred yards in all directions. Across the river are ruins of the annexes of the Taj, the bathing ghats and a jetty for the ferry boat. In the Victoria gardens outside covered with creepers is the long spur of the ancient outer wall ending in a octagonal red stone tower. Such extensive grounds all magnificently done up, are a superfluity for a grave.
75. Had the Taj been specially built to bury Mumtaz, it should not have been cluttered with other graves. But the Taj premises contain several graves atleast in its eastern and southern pavilions.
76. In the southern flank, on the other side of the Tajganj gate are buried in identical pavilions queens Sarhandi Begum, and Fatehpuri Begum and a maid Satunnisa Khanum. Such parity burial can be justified only if the queens had been demoted or the maid promoted. But since Shahjahan had commandeered (not built) the Taj, he reduced it general to a muslim cemetary as was the habit of all his Islamic predeccssors, and buried a queen in a vacant pavillion and a maid in another idenitcal pavilion.
77. Shahjahan was married to several other women before and after Mumtaz. She, therefore, deserved no special consideration in having a wonder mausoleum built for her.
78. Mumtaz was a commoner by birth and so she did not qualify for a fairyland burial.
79. Mumtaz died in Burhanpur which is about 600 miles from Agra. Her grave there is intact. Therefore ,the centotaphs raised in stories of the Taj in her name seem to be fakes hiding in Hindu Shiva emblems.
80. Shahjahan seems to have simulated Mumtaz’s burial in Agra to find a pretext to surround the temple palace with his fierce and fanatic troops and remove all the costly fixtures in his treasury. This finds confirmation in the vague noting in the Badshahnama which says that the Mumtaz’s (exhumed) body was brought to Agra from Burhanpur and buried `next year’. An official term would not use a nebulous term unless it is to hide some thing.
81. A pertinent consideration is that a Shahjahan who did not build any palaces for Mumtaz while she was alive, would not build a fabulous mausoleum for a corpse which was no longer kicking or clicking.
82. Another factor is that Mumtaz died within two or three years of Shahjahan becoming an emperor. Could he amass so much superflous wealth in that short span as to squander it on a wonder mausoleum?
83. While Shahjahan’s special attachment to Mumtaz is nowhere recorded in history his amorous affairs with many other ladies from maids to mannequins including his own daughter Jahanara, find special attention in accounts of Shahjahan’s reign. Would Shahjahan shower his hard earned wealth on Mumtaz’s corpse?
84. Shahjahan was a stingy, usurious monarch. He came to throne murdering all his rivals. He was not therefore, the doting spendthrift that he is made out to be.
85. A Shahjahan disconsolate on Mumtaz’s death is suddenly credited with a resolve to build the Taj. This is a psychological incongruity. Grief is a disabling, incapacitating emotion.
86. A infatuated Shahjahan is supposed to have raised the Taj over the dead Mumtaz, but carnal, physical sexual love is again a incapacitating emotion. A womaniser is ipso facto incapable of any constructive activity. When carnal love becomes uncontrollable the person either murders somebody or commits suicide. He cannot raise a Tajmahal. A building like the Taj invariably originates in an ennobling emotion like devotion to God, to one’s mother and mother country or power and glory.
87. Early in the year 1973, chance digging in the garden in front of the Taj revealed another set of fountains about six feet below the present fountains. This proved two things. Firstly, the subterranean fountains were there before Shahjahan laid the surface fountains. And secondly that those fountains are aligned to the Taj that edifice too is of pre Shahjahan origin. Apparently the garden and its fountains had sunk from annual monsoon flooding and lack of maintenance for centuries during the Islamic rule.
89. The stately rooms on the upper floor of the Tajmahal have been striped of their marble mosaic by Shahjahan to obtain matching marble for raising fake tomb stones inside the Taj premises at several places. Contrasting with the rich finished marble ground floor rooms the striping of the marble mosaic covering the lower half of the walls and flooring of the upper storey have given those rooms a naked, robbed look. Since no visitors are allowed entry to the upper storey this despoilation by Shahjahan has remained a well guarded secret. There is no reason why Shahjahan’s loot of the upper floor marble should continue to be hidden from the public even after 200 years of termination of Moghul rule.
90. Bernier, the French traveller has recorded that no non muslim was allowed entry into the secret nether chambers of the Taj because there are some dazzling fixtures there. Had those been installed by Shahjahan they should have been shown the public as a matter of pride. But since it was commandeered Hindu wealth which Shahjahan wanted to remove to his treasury, he didn’t want the public to know about it.
91. The approach to Taj is dotted with hillocks raised with earth dugout from foundation trenches. The hillocks served as outer defences of the Taj building complex. Raising such hillocks from foundation earth, is a common Hindu device of hoary origin. Nearby Bharatpur provides a graphic parallel.
Peter Mundy has recorded that Shahjahan employed thousands of labourers to level some of those hillocks. This is a graphic proof of the Tajmahal existing before Shahjahan.
93. At the backside of the river bank is a Hindu crematorium, several palaces, Shiva temples and bathings of ancient origin. Had Shahjahan built the Tajmahal, he would have destroyed the Hindu features.
94. The story that Shahjahan wanted to build a Black marble Taj across the river, is another motivated myth. The ruins dotting the other side of the river are those of Hindu structures demolished during muslim invasions and not the plinth of another Tajmahal. Shahjahan who did not even build the white Tajmahal would hardly ever think of building a black marble Taj. He was so miserly that he forced labourers to work gratis even in the superficial tampering neccesary to make a Hindu temple serve as a Muslim tomb.
95. The marble that Shahjahan used for grafting Koranic lettering in the Taj is of a pale white shade while the rest of the Taj is built of a marble with rich yellow tint. This disparity is proof of the Koranic extracts being a superimposition.
96. Though imaginative attempts have been made by some historians to foist some fictitious name on history as the designer of the Taj others more imaginative have credited Shajahan himself with superb architechtural proficiency and artistic talent which could easily concieve and plan the Taj even in acute bereavment. Such people betray gross ignorance of history in as much as Shajahan was a cruel tyrant ,a great womaniser and a drug and drink addict.
97. Fanciful accounts about Shahjahan commisioning the Taj are all confused. Some asserted that Shahjahan ordered building drawing from all over the world and chose one from among them. Others assert that a man at hand was ordered to design a mausoleum amd his design was approved. Had any of those versions been true Shahjahan’s court papers should have had thousands of drawings concerning the Taj. But there is not even a single drawing. This is yet another clinching proof that Shahjahan did not commision the Taj.
98. The Tajmahal is surrounded by huge mansions which indicate that several battles have been waged around the Taj several times.
99. At the south east corner of the Taj is an ancient royal cattle house. Cows attached to the Tejomahalay temple used to reared there. A cowshed is an incongruity in an Islamic tomb.
100. Over the western flank of the Taj are several stately red stone annexes. These are superflous for a mausoleum.
101. The entire Taj complex comprises of 400 to 500 rooms. Residential accomodation on such a stupendous scale is unthinkable in a mausoleum.
102. The neighbouring Tajganj township’s massive protective wall also encloses the Tajmahal temple palace complex. This is a clear indication that the Tejomahalay temple palace was part and parcel of the township. A street of that township leads straight into the Tajmahal. The Tajganj gate is aligned in a perfect straight line to the octagonal red stone garden gate and the stately entrance arch of the Tajmahal. The Tajganj gate besides being central to the Taj temple complex, is also put on a pedestal. The western gate by which the visitors enter the Taj complex is a camparatively minor gateway. It has become the entry gate for most visitors today because the railway station and the bus station are on that side.
103. The Tajmahal has pleasure pavillions which a tomb would never have.
104. A tiny mirror glass in a gallery of the Red Fort in Agra reflects the Taj mahal. Shahjahan is said to have spent his last eight years of life as a prisoner in that gallery peering at the reflected Tajmahal and sighing in the name of Mumtaz. This myth is a blend of many falsehoods. Firstly,old Shajahan was held prisoner by his son Aurangzeb in the basement storey in the Fort and not in an open,fashionable upper storey. Secondly, the glass piece was fixed in the 1930’s by Insha Allah Khan, a peon of the archaelogy dept.just to illustrate to the visitors how in ancient times the entire apartment used to scintillate with tiny mirror pieces reflecting the Tejomahalay temple a thousand fold. Thirdly, a old decrepit Shahjahan with pain in his joints and cataract in his eyes, would not spend his day craning his neck at an awkward angle to peer into a tiny glass piece with bedimmed eyesight when he could as well his face around and have full,direct view of the Tjamahal itself. But the general public is so gullible as to gulp all such prattle of wily, unscrupulous guides.
105. That the Tajmahal dome has hundreds of iron rings sticking out of its exterior is a feature rarely noticed. These are made to hold Hindu earthen oil lamps for temple illumination.
106. Those putting implicit faith in Shahjahan authorship of the Taj have been imagining Shahjahan-Mumtaz to be a soft hearted romantic pair like Romeo and Juliet. But contemporary accounts speak of Shahjahan as a hard hearted ruler who was constantly egged on to acts of tyranny and cruelty, by Mumtaz.
107. School and College history carry the myth that Shahjahan reign was a golden period in which there was peace and plenty and that Shahjahan commisioned many buildings and patronized literature. This is pure fabrication. Shahjahan did not commision even a single building as we have illustrated by a detailed analysis of the Tajmahal legend. Shahjahn had to enrage in 48 military campaigns during a reign of nearly 30 years which proves that his was not a era of peace and plenty.
108. The interior of the dome rising over Mumtaz’s centotaph has a representation of Sun and cobras drawn in gold. Hindu warriors trace their origin to the Sun. For an Islamic mausoleum the Sun is redundant. Cobras are always associated with Lord Shiva.

FORGED DOCUMENTS

109. The muslim caretakers of the tomb in the Tajmahal used to possess a document which they styled as “Tarikh-i-Tajmahal”. Historian H.G. Keene has branded it as `a document of doubtful authenticity’. Keene was uncannily right since we have seen that Shahjahan not being the creator of the Tajmahal any document which credits Shahjahn with the Tajmahal, must be an outright forgery. Even that forged document is reported to have been smuggled out of Pakistan. Besides such forged documents there are whole chronicles on the Taj which are pure concoctions.
110. There is lot of sophistry and casuistry or atleast confused thinking associated with the Taj even in the minds of proffesional historians, archaelogists and architects. At the outset they assert that the Taj is entirely Muslim in design. But when it is pointed out that its lotus capped dome and the four corner pillars etc. are all entirely Hindu those worthies shift ground and argue that that was probably because the workmen were Hindu and were to introduce their own patterns. Both these arguments are wrong because Muslim accounts claim the designers to be Muslim,and the workers invariably carry out the employer’s dictates.

The Taj is only a typical illustration of how all historic buildings and townships from Kashmir to Cape Comorin though of Hindu origin have been ascribed to this or that Muslim ruler or courtier.

It is hoped that people the world over who study Indian history will awaken to this new finding and revise their erstwhile beliefs.

Those interested in an indepth study of the above and many other revolutionary rebuttals may read this author’s other research books.

Why 108 is speical?

Have you ever wonderes, why the number 108 is always mentiones, it may with chanting or beeds or whatever, this 108 has some significane. Here are few. Still a lot are there, if you know add that here as a comment.

Desires: There are said to be 108 earthly desires in mortals.
Lies: There are said to be 108 lies that humans tell.
Delusions: There are said to be 108 human delusions or forms of ignorance.
Heart Chakra: The chakras are the intersections of energy lines, and there are said to be a total of 108 energy lines converging to form the heart chakra. One of them, sushumna leads to the crown chakra, and is said to be the path to Self-realization.
Sanskrit alphabet: There are 54 letters in the Sanskrit alphabet. Each has masculine and feminine, shiva and shakti. 54 times 2 is 108.
Pranayama: If one is able to be so calm in meditation as to have only 108 breaths in a day, enlightenment will come.
Upanishads: Some say there are 108 Upanishads, texts of the wisdom of the ancient sages.
Sri Yantra: On the Sri Yantra there are marmas where three lines intersect, and there are 54 such intersections. Each intersections has masculine and feminine, shiva and shakti qualities. 54 times 2 equals 108. Thus, there are 108 points that define the Sri Yantra as well as the human body.
Pentagon: The angle formed by two adjacent lines in a pentagon equals 108 degrees.
Marmas: Marmas or marmasthanas are like energy intersections called chakras, except have fewer energy lines converging to form them. There are said to be 108 marmas in the subtle body.
Time: Some say there are 108 feelings, with 36 related to the past, 36 related to the present, and 36 related to the future.
8 extra beads: In doing a practice of counting the number of repetitions of the mala, 100 are counted as completed. The remaining are said to cover errors or omissions. The 8 are also said to be an offering to God and Guru.
Chemistry: Interestingly, there are about 115 elements known on the periodic table of the elements. Most of those, around or higher than the number 100 only exist in the laboratory, and some for only thousandths of a second. The number that naturally exist on Earth is around 100.
Astrology: There are 12 constellations, and 9 arc segments called namshas or chandrakalas. 9 times 12 equals 108. Chandra is moon, and kalas are the divisions within a whole.
River Ganga: The sacred River Ganga spans a longitude of 12 degrees (79 to 91), and a latitude of 9 degrees (22 to 31). 12 times 9 equals 108.
Planets and Houses: In astrology, there are 12 houses and 9 planets. 12 times 9 equals 108.
Goddess names: There are said to be 108 Indian goddess names.
Gopis of Krishna: In the Krishna tradition, there were said to be 108 gopis or maid servants of Krishna.
1, 0, and 8: Some say that 1 stands for God or higher Truth, 0 stands for emptiness or completeness in spiritual practice, and 8 stands for infinity or eternity.
Sun and Earth: The diameter of the Sun is 108 times the diameter of the Earth. The distance from the Sun to the Earth is 108 times the diameter of the Sun.
Moon and Earth: The average distance of the Moon from the Earth is 108 times the diameter of the Moon.
Silver and the moon: In astrology, the metal silver is said to represent the moon. The atomic weight of silver is 108.
Numerical scale: The 1 of 108, and the 8 of 108, when added together equals 9, which is the number of the numerical scale, i.e. 1, 2, 3 … 10, etc., where 0 is not a number.
Meditations: Some say there are 108 styles of meditation.
Breath: Tantra estimates the average number of breaths per day at 21,600, of which 10,800 are solar energy, and 10,800 are lunar energy. Multiplying 108 by 100 is 10,800. Multiplying 2 x 10,800 equals 21,600.
Paths to God: Some suggest that there are 108 paths to God.
Smaller divisions: The number 108 is divided, such as in half, third, quarter, or twelfth, so that some malas have 54, 36, 27, or 9 beads.
Hinduism: 108 is said to refer to the number of Hindu deities. Some say that each of the deities has 108 names.
Islam: The number 108 is used in Islam to refer to God.
Jain: In the Jain religion, 108 are the combined virtues of five categories of holy ones, including 12, 8, 36, 25, and 27 virtues respectively.
Sikh: The Sikh tradition has a mala of 108 knots tied in a string of wool, rather than beads.
Buddhism: Some Buddhists carve 108 small Buddhas on a walnut for good luck. Some ring a bell 108 times to celebrate a new year. There are said to be 108 virtues to cultivate and 108 defilements to avoid.
Chinese: The Chinese Buddhists and Taoists use a 108 bead mala, which is called su-chu, and has three dividing beads, so the mala is divided into three parts of 36 each. Chinese astrology says that there are 108 sacred stars.
Stages of the soul: Said that Atman, the human soul or center goes through 108 stages on the journey.
Meru: This is a larger bead, not part of the 108. It is not tied in the sequence of the other beads. It is the quiding bead, the one that marks the beginning and end of the mala.
Dance: There are 108 forms of dance in the Indian traditions.
Praiseworthy souls: There are 108 qualities of praiseworthy souls.
First man in space: The first manned space flight lasted 108 minutes, and was on April 12, 1961 by Yuri Gagarin, a Soviet cosmonaut.

AUM - CREATION OF WORLD

The most sacred symbol in Hindu dharma. Aum (OM) is the sound of the infinite.Aum is said to be the essence of all mantras, the highest of all mantras or divine word (shabda), brahman (ultimate reality) itself. Aum is said to be the essence of the Vedas.By sound and form, AUM symbolizes the infinite Brahman (ultimate reality) and the entire universe.A stands for CreationU stands for PreservationM stands for Destruction or dissolutionThis is representative of the Trinity of God in Hindu dharma (Brahma, Vishnu and Shiva)The three portions of AUM relate to the states of waking, dream and deep sleep and the three gunas (rajas, satva, tamas)The three letters also indicates three planes of existence, heaven (swarga), earth (martya) and netherworld (patala)All the words produced by the human vocal organ can be represented by AUM. A is produced by the throat, U & M by the lipsIn the Vedas, AUM is the sound of the Sun, the sound of Light. It is the sound of assent (affirmation) and ascent (it has an upwards movement and uplifts the soul, as the sound of the divine eagle or falcon.Dharma means righteousness and good moral and ethical practices in accordance with the scriptures. Dharma includes all duties, individual, social, and religious, and adherence to the laws of the land. According to the Hindu philosophy, dharma is essential for accomplishing material and spiritual goals and for the growth of the individual and society.Brahman represents the Supreme Reality for Hindus. Hindus believe that the Brahman, described in the Upanishads can be viewed from two aspects transcendent (impersonal) and immanent (personal). In its transcendent aspect the Supreme Reality is called Nirguna Brahman, or Brahman without attributes.About Nirguna Brahman Taittiriya Upanishad states, “the Brahman is He whom speech cannot extress, and from whom the mind, unable to reach Him comes away baffled”.According to Maitri Upanishad, “Brahman is immeasurable, unapproachable, beyond conception, beyond birth, beyond reasoning, and beyond thought”The true soul or Atman is beyond the mind and does not function through thought. It envisions things but as an unfoldment of the heart, not a structure of thought.The goal of the soul in evolution is merging into the divine of the inner Self. This brings about freedom from cycle of rebirth. To see our Self in all beings and all beings in our Self is the essence of life. Each soul has to grow for itself and must be free to gain the experiences it needs. Any soul can turn around and move to the truth.Liberation from the world is not abandoning the world but merging into the world and beyond, becoming the all. This state has been called nirvana, kaivalya, mukti, moksha etc. .Word Karma denotes an action that brings back results in this life or in the future life. The doctrine of karma (karmavada) is based upon the theory of cause and effect. According to this doctrine, God is not responsible for the pleasure or pain of His creatures. They suffer or enjoy owing to the consequences of their own bad or good deeds.Stored up karmic forces from past lives is called sanchita karma. When the karmic forces mature and starts acting on the mind and body, it is called prarabdha karma. Any action done in this life or its effect is called kriyamana karma or agami karma.Karma as a spiritual law, is not adjusted according to our various and conflicting definitions of success and failure. From an inner standpoint, the soul's happiness is often the suffering of the ego and the happiness of the ego is often the suffering of the soul.Ultimately we must go beyond all karma, good or evil. The greatest virtue does not seek to change the world or improve us but to rest in harmony with the peace of what is.Liberation is the highest goal of human life through which everything is accomplished. This liberation also called nirvana, kaivalya, mukti, moksha, can be brought about only through Self knowledge. All life is an experience to provide us with Self knowledge. To see ourselves in all beings and all beings in ourselves is the essence of life, hence from the highest standpoint, there is no birth and no death, no one who is born and no one who dies, there is only the unborn, perfect and infinite Self nature, beyond all limitations and possessed of all powers of Self manifestations.Liberation is beyond all states of body and mind and not limited by them. It is everything and nothing, everyone and no one. A liberated soul possesses divine qualities such as purity, omnipresence, omnipotence, and is beyond limitations. Moksha is attained when the individual becomes liberated from the cycle of birth and death.According to the doctrine of predestination, every event in the life of an individual has already been determined by God -everything happens only according to God's will. Individuals do not have any control over events. In the light of the doctrine of predestination the doctrine of karma cannot be accepted as a valid doctrine and vice versa.Hindu dharma however, accepts both the doctrines as valid. The doctrine of karma is valid for a person who has the sense of agency or doership. Such a person holds himself responsible for his actions, whether good or bad. But through intense spiritual practice a spiritual aspirant's mind can be made to acquire higher and higher degree of purity. At a certain high level of mental purity the spiritual aspirant completely loses his sense of agency. He feels that he is only an instrument in the hands of God. At this high level of spirituality the doctrine of predestination becomes the only valid doctrine.The true reincarnating entity is the causal body, wherein our karmic impressions are stored. There is not a simple correspondence of one soul or causal body or physical body. It is possible for one soul to take more than one birth at the same time, either high or low.Less evolved souls may only experience a prolonged deep sleep between incarnations. These usually incarnate into the same location on earth and seek a similar life experience. Very advanced souls may enter into a deep meditative trance and may reincarnate quickly. Souls of intermediate development may spend much time on the different levels of the astral planes to assimilate their life experience."Why does a person reincarnate?" Hindu dharma says that the unfulfilled desires of departed people are primarily responsible for their rebirth. To understand this position, one should know about Hindu dharma's views on death and thereafter.According to Hindu dharma, when a person dies, his gross physical body (physical body) is left behind and the soul with the subtle body (consisting of the mind, intellect, sense organs, motor organs, and vital energies) goes to a different plane of existence. Such a plane of existence is called "loka" in Sanskrit.Although popular belief is that there are three lokas (svarga, martya and patala), the scriptures speak of fourteen lokas, including the earthy plane (Bhuloka).The lokas are :Satyaloka, Tapoloka, Maharloka, Janaloka, Svarloka, Bhuvarloka, Bhurloka, Atalaloka, Vitalaloka, Sutalaloka, Rasatalaloka, Talatalaloka, Mahatalaloka, and Patalaloka.Among these, first six are considered the higher lokas, and the last seven are considered to be lower lokas. The adjectives higher and lower in this context are used in comparison to the conditions found in Bhuloka. In the higher lokas, in ascending order, there is more and more enjoyment or spiritual bliss compared to what is usually found on this earthy plane.Moksha (Freedom or Salvation) from the cycle of birth and death is the ultimate goal of Hindu religious life. Moksha is called Mukti (freedom) by yogis and Nirvana by BuddhistsThe individual soul (atman), in its liberated state, possesses divine qualities such as purity, omnipresence and omnipotence, and is beyond limitations. Within the individual, however, the atman is involved in the working of samsara (the cycle of birth and death in the phenomenal world), thereby subjecting itself to bondage by Law of Karma. Moksha is attainted when the individual becomes liberated from the cycle of birth and death and attains eventual union with the Supreme Being.
This union can be achieved through true knowledge (gyana or jnana), devotion (bhakti), or right work (karma). Purity, self-control, truthfulness, non-violence, and compassion toward all forms of life are the necessary pre-requisites for any spiritual path in Hindu dharma. The Hindu dharma emphasizes the importance of a true guru (spiritual master) for the attainment of true knowledge of the soul and God.Hindu dharma proclains, “Ahimsa Paramo Dharma” or, Ahimsa is the highest form of dharma (virtue). Ahimsa means non-violence, non-injury or non-killing. In all the Hindu paths, and especially, Jain and Buddha in dharma Ahimsa is a paramount virtue. Hindu dharma teaches that all forms of life are manifestations of the Supreme Self (Brahman). We must not be indifferent to the sufferings of others. One must consider all living beings in the image of one’s own self and thus not commit acts of violence in thought, word or deed against other living creatures.
Anger and hatred cannot coexist with ahimsa. Anger blinds reason and leads one to violence. Greed and possessiveness are two main causes of social injustice and suffering and a practitioner of ahimsa should not hoard wealth beyond needs. Compassion and austerity are essential elements of ahimsa.
Concept ahimsa extends to all living beings, and therefore, protection of environment, natural habitats and vegetarianism are natural derivatives of the concept of ahimsa.

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Kurai onrum illai

Kurai onrum illai maraimoorthy kanna
Kurai ondrum illai kanna
Kurai ondrum illai govinda

I heard this song in the ad of shakthi Masala. The voice of MS Subbulakshmi; strong and graceful, and amazing. The lines were very simple. This simple structure impressed me alot. My eyes starts to shed tears once I start to listen the song. I really do not know why still...

I am sure it’s a subtle combination of simplicity & meaningfulness. This is hard to find in a song. That too nowadays...

It means:
I have no complaints, my Lord
None
Lord of Wisdom
Kannan!
Though you stand
Where I cannot see You,
My light, my very eyes,
Protector of all beings,
I know You sustain me
O Lord of the pure Venkata hill!
You meet my hunger, my thirst
My hope, my prayer
You keep me from harm,
I need nothing else
Father of the Seven Hills,
Govinda! Govinda!

You stand veiled by a screen
Which only the learned can part
For they are wise
Which I am not
But no, no complaints have I.
You stand as the crown of Venkata
Giver of Boons
Immutable God
Father to these hills
I have no complaints
Govinda! Govinda!

In this Kaliyuga
You have entered the sanctum
You have come to stay at Tirumala
Where, though I see you not,
I have no complaints.
Keshava!


When Mahalakshmi is there with You
To stay on Your chest,
Why should I have any complaints?

I have no complaints, none at all Kannan
I have no complaints, no complaints Govinda
Govinda! Govinda!
Govinda! Govinda!

Here goes the link for the song :-

http://www.ecse.rpi.edu/Homepages/shivkuma/personal/music/originals/kurai-onrum-illai.mp3

This song is unusual in several ways. First of all it is a rare composition by a person who is not a regular composer or a musician. Although Rajaji was a popular writer, he was not recognised as a composer. Secondly, unlike other devotional songs which lament the status of the composer and request the Lord to save them (authors) in this and the next life, this song does not lament nor request special favours. Instead, the song describes the contented state of mind of the composer. The composer does not want anything. He is just content with seeing and worshipping the Lord. He just admires the everlasting grace of Lord Venkatesa of Tirupati.
Rajaji does not make any distinction here between Lord Venkatesa of Tirupati and the incarnation Krishna (known as kaNNAn in Thamizh). He uses the names interchangeably. He expresses only a common concept that the Lord, though present in the stone form, is taking care of the needs of the devotees. However, the concept comes out so crystal-clear when one hears the song. Perhaps it is the melody because there is no splendour of diction in this song. The words used are so commonplace.
Another distinctive feature of this song is that this was sung by MS Subbulakshmi at her United Nations concert in 1969 arranged by the then UN Undersecretary-general C V Narasimhan. The song was set to music by Kadayanallur Venkataraman who has worked with MS for decades. It is now a highly popular song in the concert circuit. Almost every musician keeps it in his/her repertoire to be rendered either as a regular item towards the end or to be rendered at the request of the audience.
Rajaji also composed a benediction verse in English to be rendered at the same UN concert by MS.

Presence of god is everywhere as a helper, beauty, clever, nurturer, making good deeds, dharma, creator, realism, judge, etc. When I hear this song I just feel like a calmness, a pride or whatever it may be. I am very much satisfied in this world when I listen to this song.

Obviously, Kurai Ondrum illai!!!