THE ANCIENT KINGDOM OF KING YAYATI

THE ANCIENT KINGDOM OF KING YAYATI
Yayati was one powerful king who ruled seven island of the world, whose father was King Nahusa who was well known king of Aila dynasty. Yati was the eldest son of Nahusa who became sage and he was succeeded by Nahusa’s second son Yayati. Nahusa reigned Pratishthan/Pratishthanpura, a place near ‪ Prayag  modern Allahabad. Pratishthanpura is currently known as Jhunsi (not Jhansi), near Allahabad and this central capital was spread till Saraswati River in west where generation of Purus later settled after thousands of years. There is one more Pratisthana, in Maharashtra which is also associated with King Ila. Yayati has two queens; Devayani and Sharmistha. Devayani gave birth to Yadu and Turvasu, and Sharmistha gave birth to Druhyu, Anu and Puru.
Puru: The central kingdom of Prathisthanpura was given to his youngest son “Puru” as he was the most righteous king. The ‪southeast kingdom was given to ‪Dhruva. South kingdom to his son ‪Yadu‬, the ‪‎west‬ to his son ‪Turvasu ‬ and north‬ to his son ‪Anu Yayati enthroned his youngest son, Puru, as the emperor of the entire world and the proprietor of all its riches, and he placed all the other sons, who were older than Puru, under Puru's control. [1] THE son of Puru was Janamejaya; his son was Prachinvat; his son was Pravira; his son was Manasyu; his son was Bhayada; his son was Sudyumna; his son was Bahugava; his son was Samyati; his son was Ahamyati; his son was Raudraswa, who had ten sons, Riteyu, Kaksheyu, Sthandileyu, Ghriteyu, Jaleyu, Sthaleyu, Santateyu, Dhaneyu, Vaneyu, and Vrateyu. The son of Riteyu was Rantinara. whose sons were Tansu, Apratiratha, and Dhruva. The son of the second of these was Kanwa, and his son was Medhatithi, from whom the Kanwayana Brahmanas descended. Anila was the son of Tansu, and he had four sons, of whom Dushyanta was the elder. The son of Dushyanta was the emperor ‪Bharat In the same lineage was son of Suhotra, whose son was Hastin, who founded the city of ‪  Hastinapura‬. Further in same lineage was the great king ‪ Prithu‬, son of king Para. Prithu compels Earth to acknowledge his authority: he levels it: introduces cultivation: erects cities. Earth called after him Prithivi: typified as a cow. In the same lineage after many generation was King ‪ Kuru‬ who gave his name to ‪Kurukshetra‬. [7]
 Yadu gave rise to Yadu vansha, and one of his descandents was Lord Krishna. Yadu had four sons, ‪Sahasrajit‬, ‪ Kroshti‬, Nala, and Raghu. SAHASRAJIT was the son of the elder of these, and he had three sons, Haihaya, Venu, and Haya. The son of Haihaya was Dharmanetra; his son was Kunti; his son was Sahanji; his son was Mahishmat; his son was Bhadrasena; his son was Durdama; his son was Dhanaka, who had four sons, Kritaviryya, Kritagni, Kritavarman, and Kritaujas. Kritaviryya son was Arjuna (not Mahabharat Period), the sovereign of the seven Dwipas (islands). At the expiration of his long reign Krittavirya was killed by Lord Parasurama. [8] Of the sons of this king, the five principal were Sura, Surasena, Vrishana, Madhu, and Jayadhwaja. In the same lineage was Vrisha whose son was Madhu; he had a hundred sons, the chief of whom was Vrishni, and from him the family obtained the name of Vrishni. From the name of their father, Madhu, they were also called ‪Madhavas‬; whilst from the denomination of their common ancestor Yadu, the whole were termed Yadavas.[8] Similarly the lineage of Krosthi, Nala and Raghu goes is defined in Vishnu Puran.
Turvasu: The son of Turvasu was Vahni; his son was Gobanu; his son was Traisamba; his son was Karandhama; his son was Marutta. Marutta had no children, and he therefore adopted Dushyanta, of the family of Puru; by which the line of Turvasu merged into that of Puru. [2]
Druhyu: Druhyus and his descendant are believed to have formed the Twipra Kingdom[3] and Mandhata Kingdom also called Shivapuri or Onkareshwar, is an island in the Narmada river in Khandwa district in Madhya Pradesh [4] The Puranas say that they moved north and west, and then settled in Gandhara, Aratta (northwest Punjab). (VP IV.17) The Druhyus were driven out of the land of the seven rivers by Mandhatr and their next king Ghandara settled in a north-western region which became known as Ghandara. The Pracetas [the sons of Praceta] occupied the northern side of India (Afghanisthan to Kashmir), which was devoid of Vedic civilization, and became kings there. (Bhagavata 9.23.15-16; Visnu 4.17.5; Vayu 99.11-12; Brahmanda 3.74.11-12 and Marsya 48.9., [5]. More recently, some scholars have theorised that the Druhyu could be ancestors of Zoroastrian, Iranian, Greek or European peoples, or more likely, the Celtic Druid class. Particularly, as the Rg Veda describes this proto-Indo European tribe as migrating North. [6]
Anu: The names of Anu(s) and Druhyus are often taken together due to ‎Anu_Druhyu_Migration‬ [10]. Anu, the fourth son of Yayati, had three sons, Sabhanara, Chakshusha, and Paramekshu. The son of the first was Kalanara; his son was Srinjaya; his son was Puranjaya; his son was Janamejaya; his son was Mahamani; his son was Mahamanas, who had two sons, Usinara and Titikshu. Usinara had five sons, Sivi, Trina, Gara, Krimi, Darvan. Sivi had four sons, Vrishadarbha, Suvira, Kaikeya, and Madra. Titikshu had one son, Ushadratha; his son was Hema; his son was Sutapas; his son was Bali, on whose wife five sons were begotten by Dirghatamas, or ‪‎Anga‬, Banga, Kalinga, Suhma, and Pundra; and their descendants, and the five countries they inhabited, were known by the same names. The son of Anga was Para; whose genealogy continued to Mahabharat period where Satyakarma was Dhritavrata, Satyakarma’s son was Adhiratha, who found ‪ Karna‬ of Mahabharat in a basket. The son of Karna was Vrishasena. These were the Anga kings.
Pratishthana of Jhunsi was the most important locality of Prayag, the city of Ganga, Yamuna and Saraswati river (modern Allahabad) and it was founded by King Aila and was the capital of Pururavas and other kings of Lunar Dynasty. The place gave start to current world’s population of Yadus, Tarvasus-Purus, Druhyus and Anu(s) which migrated all around the world. Once belonging to the rulers of Maurya, Shunga, Kushana and Gupta period, the ancient Pratisthana has lost its identity to the modernity of Jhunsi. Kalidasa too mentions about Pratishthana in his Sanskrit drama Vikramōrvaśīyam. He has given an imaginary account of this palace of Pururavas which was magnificent. Various myths are also associated with this site. An inscription of Trilochanapala, the Pratihara king, was discovered from the site in 1830. There are various legends associated with this place.
From ancient Indian scientific forum
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References & Readings:
[1] http://www.prabhupada.de/Books/SB/09/19.html
[2] http://ancientvoice.wikidot.com/vp:turvasu
[3] A sper Rajmala, the ancient royal chronicle of the Kings of Tripura
[4] http://www.jatland.com/home/Mandhata
[5] http://vedabase.net/sb/9/23/en1
[6] http://www.indiadivine.org/…/t…/1111841-sanskrit-in-english/
[7] http://ancientvoice.wikidot.com/src-vp:vp4-19
[8] Vishnu Puran, Book 4, Chapter 11. [http://ancientvoice.wikidot.com/src-vp:vp4-11]
[9] A History of Travancore by P. Shungoonny Menon. https://archive.org/details/ahistorytravanc00menogoog
[10] https://vamadevananda.wordpress.com/tag/druhyus/

पांडवों ने बनाया था ये चमत्कारी मंदिर, आज तक नहीं बन सकी छत

यह मंदिर हिमाचल प्रदेश के मंडी नामक स्थान पर स्थित है। यहां मां शिकारी देवी विराजमान है। इस मंदिर के साथ जुड़ी कई मान्यताएं और भी रहस्यमय हैं। कहा जाता है कि यहां मार्कंडेय ऋषि ने तपस्या की थी। जब उन्हें तपस्या करते बहुत साल बीत गए तो मां दुर्गा प्रकट हुई थीं।
मंदिर का रिश्ता पांडवों से भी बताया जाता है। कहते हैं कि पांडवों ने अज्ञातवास के दौरान इसी स्थान पर मां दुर्गा की तपस्या कर वरदान प्राप्त किया और बाद में कुरुक्षेत्र युद्ध में विजयी हुए। विजयश्री का वरदान पाकर पांडवों ने यहां माता के मंदिर का निर्माण किया।
पांडवों ने मंदिर का निर्माण करवा दिया और उसमें मूर्ति भी स्थापित कर दी लेकिन किसी कारण से वे छत नहीं लगा सके। मूर्ति स्थापना के बाद वे यहां से चले गए और आज तक यह मंदिर बिना छत का है। पांडवों के अचानक जाने की वजह क्या थी?

इसका पुख्ता जवाब किसी के पास नहीं है। कुछ श्रद्धालुओं का मानना है कि उस दौरान पांडव अज्ञातवास में थे। संभवतः यहां उनकी पहचान साबित होने का भय था, इसलिए वे चले गए।
इस इलाके में हर साल बहुत बर्फ पड़ती है। बर्फ के कारण आसपास का क्षेत्र पूरी तरह कुदरत के सफेद रंग में रंग जाता है लेकिन मां के स्थान पर कभी बर्फ नहीं गिरती। लोगों का कहना है कि यह मां शिकारी देवी का चमत्कार है।

मंदिर के नामकरण के बारे में लोग कहते हैं कि बहुत पुराने जमाने में यहां घना जंगल था। तब यहां शिकारी आया करते थे, इसलिए मंदिर का नाम शिकारी देवी हो गया। लोगों का यह भी कहना है कि जो एक बार यहां मां भगवती का आशीर्वाद ले लेता है, मां उसके सभी दुखों का शिकार कर उसे सुखी और निर्भय बना देती हैं। हर साल यहां लाखों श्रद्धालु आते हैं और मां के आगे शीश झुकाकर आशीर्वाद मांगते हैं, लेकिन उनके मन में भी यह सवाल जरूर उठता है कि इस मंदिर की छत क्यों नहीं बन पाई?

कहा जाता है कि कई लोगों ने यहां छत बनाने की कोशिश की लेकिन उनके सामने कई बाधाएं आईं और मंदिर की छत आज तक नहीं बन सकी।


 

Role of Temples in Ancient India

Temples have always played a central role in Indian society. Apart from being focal points of education, art and culture, they also served as powerful energy centers. Ancient temples were thus built not as places for prayer, but as a vortex of energy where if people were receptive and willing, they could transform themselves in a very deep way.

The design and construction of these temples were fairly intricate and built to a complex calculation involving physical and metaphysical elements. The parikrama or the walkway of the temple, for example, along with the garbha griha or the sanctum sanctorum, the shape and the size of the idol, the mudra held by the idol and the mantra used for the consecration of the temple, determined the fundamental parameters in the design.

Based upon a deep understanding of the inner energies of the human system, these elements were built in order to create a powerful space for inner transformation. For example, it is held even today in some parts of Indian culture that when one visits a temple one should sit silently for a little while. Offering worship or prayers are not considered paramount but, if one were to leave the temple without sitting down for some time, the entire visit is considered fruitless.

This is so, because temples were built as public charging sites, where people could charge themselves with an inner energy. People visited temples daily before they started their day, so that they could go about their lives with an enhanced sense of balance and depth.

Over time, the underlying understanding of temples and the science behind their construction and usage gave way to rituals and traditions, making temples more a place for prayer and worship.

Nalanda opens door after 800 years

The Worlds First Residential University Reopened after 800 Years.

More than 800 years after it was reduced to ashes in an invasion by a medieval ruler, Nalanda University sprang back to life like the proverbial phoenix in the historic city of Rajgir in Bihar on Monday. 

Academic activities got underway at the new international university on a makeshift campus, about 12 kms away from the ruins of the famous ancient university, with classes in the School of Ecology and Environmental Studies and the School of Historical Studies.


Out of the 15 students enrolled for the inaugural session, only nine attended classes on the inaugural day. Among them were two foreigners - Yakiro Nakamora (Japan) and Ngawang (Bhutan)

The fully-residential university, expected to be completed by 2020, will have seven schools for post-graduate and doctoral students, offering courses in science, philosophy and spirituality and social sciences.
Each discipline will have a maximum of 20 students. There are altogether 11 faculty members on the campus at the moment.
Classes are being held at the International Convention Centre built by the Bihar government a couple of years ago.

A new campus is, however, coming up in an area spread over 455 acres and is expected to be fully operational by 2020.
The Centre has earmarked a fund of Rs 2,700 crore to be spent over a period of ten years for its development.

Several other countries have come forward to help revive Nalanda University. Singapore has pledged $5million for its development while China has contributed $1million to set up its library.
While Thailand has donated $1 lakh, Australia would contribute a sum of $1 lakh for a chair at the School of Ecology and Environmental Studies.

Happy over the start of academic activities at the international university, Chief Minister Jitan Ram Manjhi said that it was a red-letter day for Bihar.

He said that the university had come up because of the vision and efforts of his predecessor Nitish Kumar and an active support from former President A.P.J. Abdul Kalam.

The ancient residential learning centre at Nalanda used to attract thousands of students and researchers from different parts of the country and abroad between the 5th and 12th century before it fell prey to rampaging invaders led by Bakhtiyar Khilji in 1193. Its ruins have since remained a big tourist attraction in Bihar.

64 Yogini Temple

64 Yogini Temple Ranipur Jharial-Brick temple of Ranipur Jharial, Odisha Temples Located in the verdant environs of the Titilagarh sub-division in Balangir district, the twin villages of Ranipur-Jharial bear strong traces of their ancient heritage. Also known as ‘Soma Tirtha’ in scriptures, the archaeological site dates back to the 9th/10th century AD, pertaining to the reign of Somavanshi keshari kings. Saivism, Vaisnavism, Buddhism and Tantrism obviously enjoyed a great deal of influence in the region. The Hypethral temple which is one of the four remaining rare monuments of 64 Yogini shrines provides a glimpse into the religious sand occult practices from the medieval times that are still alive in Odisha’s tribal traditions and folklore. Chausathi (64) Yogini Temple Ranipur Jharial (Bolangir) – the second yogini temple in Odisha after Hirapur (BBSR).


The temple houses sandstone images of the three-faced Shiva embracing Parvati, standing at the canter of the temple encircled by 64 images of the Yogini goddesses in various positions.It is one of the four famous Yogini temples in India. The other three are located at Hirapur (near Bhubaneswar), Khajuraho and Bheraghat (near Jabalpur).
The finest specimen of a brick temple is the 20 metres high Indralath temple. It is one of the tallest brick temples of ancient India and one of the most remarkable Odisha temples.

The ancient archaeological complex is found to be situated on the ancient trade route that connected Titilagarh, ancient Taitalya Janapada referred to by Panini in fifth century B.C. with Madhya Bharat and Dakshinapatha.

The river Tong or Tong Jor, a tributary of Tel flows nearby. The Tel valley is archaeologically very rich and Ranipur-Jharial occupies a central position,being surrounded by a chain of historical sites like Narisinghnath, Maraguda, Podagarh, Asurgarh, Belkhandi, Saintala and Patnagarh all around. At present the archaeological complex is found spread on a vast flat rocky surface. The one near Ranipur may be called Ranipur complex and the other one near village Jharial may be called the Jharial temple complex.

The rock surface seems to have been exposed fully by erosion in remote antiquity. Taking advantage of the sedimentary rock deposit, the builders of the monuments, palpably have removed the stone pieces layer wise to use in the monuments. In the south-west, there is the famous Someswar Sagar locally called Jogibandh and in the north-east, we see a deep nala. Temples of varied dimension, deserted and forlorn, stand in isolated splendour on the rocky outcrop, giving an impression of divine solemnity.

The twin villages of Ranipur – Jharial are a must visit on your tour to Bolangir for the temples that are of historical and archeological significance. The most prominent of all the temples set on a rock outcrop is the Hypaethral Temple. One of the four remaining Hypaethral Temples in Odisha is dedicated to 64 goddesses that in turn served Goddess Kali. The circular temple has 64 cells that once housed the sculptures of the 64 yoginis or goddesses. The Hypothetical temple, also known as the 64 Yogini Shrine, and the adjoining Vishnu Temples are a must visit on your tour to Bolangir.

The History of 64 Yogini Temple – Ranipur Jharial :-

From the epigraph inscribed on the lintel of the Someswar temple, we know that one Saiva Archarya“Gagana Siva” was the donor and in the inscription the site has been described as Soma tirtha, which finds mention in the Puranas of 3rd/4th century A.D. Thus it is evident that since 3rd/4th century Ranipur-Jharial has assumed the reputation of a Saiva Tirtha. More over, Saivism was popular in ancient Kosala and Kantara region since the days of the Nalas who ruled over this region from the middle of the fourth century A.D.

This is corroborated by the recent excavation at Maraguda in Nawapara district where a Saiva Vihar of circa 4th/5th century A.D. has been excavated. Archaeological probe of Maraguda valley excavations have indicated that many Saiva Vihars had been destroyed ruthlessly by the invaders, probably the Vakatakas or the Sarabhapuriyas, who were staunch Vaisnavites.

After the destruction of the Maraguda Saiva Vihar, the Saivacharyas seemed to have proceeded to the north westernly direction and established the Saiva establishment at the ancient Somatirtha referred to in the Puranas. The kernel of Tantricism that originated at Maraguda had fuller efflorescence at Ranipur-Jharial. The Tantric Vajrayana and Sahajayana which Indrabhuti and Laxmikara of ancient Sambala (modern Sambalpur) propounded, were very much popular in this region. However, Ranipur-Jharial witnessed great religious development during the time of the Somavansis who ruled over this tract in 8th/ 9th century A.D. Most of the existing monuments can be assigned to this period. When exactly, this place was deserted is difficult to say due to want of evidence.

The Muslim invasion in the 15th century might be a factor for its downfall. We believe systematic exploration and excavations in this locality will throw new light on the history and culture of this place. From surface observation, it appears that the site might have still greater remote antiquity. We noticed here foot print emblem, the reminiscent of early Buddhist worship of anionic diction. Thus prior to 3rd century A.D. probably Ranipur-Jharial had Buddhist association.

http://eodisha.org/64-yogini-temple-ranipur-jharial/

Ancient Indian Architecture.

Ancient Indian Architecture..

What was an ancient Indus house like? John Marshall writes of House 8, an "average upper class house" in the HR section of Mohenjo-daro: "To the right of the porter's lodge [5] a short passage led to the central courtyard of the house (18), which was open to the sky and provided light and air to the rooms grouped about it on both the ground and upper floors. And here, let me say parenthetically, that the principle of the open courtyard encompassed by chambers was just as fundamental to house-planning at Mohenjo-daro as it was throughout the rest of the prehistoric and historic Asia, and as it has continued to be in India until the present day. In House VIII the courtyard measures approximately 32 feet square, but the square is not a true one. Like other open courtyards, it was paved with brick and provided with a covered drain. . . . What purpose Room 18a , on the north side of the court, served, is doubtful, but it is not unlikely that it was the kitchen, since there must have been a kitchen on the ground floor, and this is the only room that would have been suitable. The other remaining apartment on the ground floor (No. 17), with a curious passage on two sides, would have made a convenient guest-chamber, since, while it was more or less isolated from the rest of the house, there was ready access to it from the entrance hall. The ceiling of this room, which was unusually low (less than 7 feet above the floor), was carried on rafters of deodar (Cedrus deodara) and dalbergia sissoo, the charred ends of whcih were still found embedeed in the walls." (John Marshall, Mohenjo-daro and the Indus Civilization, pp. 18-19).

Courtesy :Harappa.com

Kamakhya Temple,India

Kamakhya Temple-once in a life visit this

I will post more and more on this as this is brief information. There are two more posts to come on this temple

Topography: The Kamakhya temple is situated atop the Nilanchal hills, eight hundred meters above sea level and overlooking the mighty Brahmaputra river. It is about eight kilometers west from the heart of the city of Guwahati in Assam.

Legend: Sati (Dakshayini) was the daughter of King Daksha and wife of Lord Shiva. When Daksha had organized a Yagna (Daksha Yagna), he had invited all the Gods, celestial beings and sages except Lord Shiva. Sati was eager to attend the Yagna, unmindful of not being invited. So she went alone with permission from Shiva, who however preferred not to attend uninvited.
Sati did not expect to be ridiculed by her father when he saw her there, uninvited. When Daksha hurled abuses at her husband and humiliated them, she was deeply hurt and angry. She threw herself in the blazing fire of the Yagna and killed herself. Shiva, on learning about the tragic death of his wife, was infuriated. Killing Daksha, he hoisted the dead body of Sati over his shoulder and began the Thandava- a dance of Annihilation.
This shook the universe and frightened the Gods. Lord Vishnu, Brahma and Shani ventured to put an end to the blind fury of Shiva. With the help of his Sudarshana chakra, Vishnu reduced the body of Sati to pieces and Shiva, without his wife’s body, returned to meditation.

However, Sati’s body parts, 51 in all, fell all over the earth and each of these places is revered as holy. The organ of generation (Yoni or the genital organs) of Sati fell over the Nilanchal Hills and today is known as Kamakhya Temple.

Construction of the temple: Kama, the God of Love who was reduced to ashes when his arrow targeted Shiva, later regained his original form (Kamarupa) when he fulfilled his promise and built a temple for Shiva’s deceased wife Sati.

History has it that the original temple was destroyed by invaders and had to be restructured. King Naranarayan of Cooch-Behar in the late 17th century is credited with building the present temple.

Architecture:The vertex of the temple is oval shaped like beehive-having 7 spires, 3 golden pitchers on blossoming lotus, upon that a golden trident. The temple flaunts beautiful frescos of adorned gods & goddesses of Hindu Puranas.The temple represents old Ahom sculpture.

Why people worship Kamakhya:Kamakhya is an important Tantric mother goddess closely identified with Kali and Maha Tripura Sundari, according to the Tantric texts (Kalikapurana Stotra, Yoginitantram) that are the basis for her worship. Her name means "renowned goddess of desire.’ As Kamakhya is associated with fertility, many childless couples also throng the temple every day. In Kalika Purana (an ancient scripture), Kamakhya is referred as the goddess who fulfills all desires, the bride of Lord Shiva and the benefactor of salvation. Kamakhya is one of the 51 Shakthi Peetas of the sub-continent where Durga is worshipped in many forms.Kamakhya temple is also known as ‘yoni–peetha’. Every year, beginning on the 7th day of the Indian month of Ashaad (June-July), Kamakhya temple observes a Unique festival called ‘Ambubachi’ when, it is believed, the goddess menstruates. The festival draws a large number of pilgrims to temple.