THE HISTORY OF THE INDIAN FLAG

THE HISTORY OF THE INDIAN FLAG. 

The flag that was first hoisted on August 7, 1906,
at the Parsee Bagan Square in Calcutta .   

Called the 'Saptarishi Flag', this was hoisted in Stuttgart
at the International Socialist Congress held on August 22, 1907.

 
Associated with the names of Dr. Annie Besant and
Lokmanya Tilak, this flag was hoisted at
the Congress session in Calcutta during the
'Home Rule Movement'.  

In the year 1921, a young man from Andhra presented
this flag to Gandhiji for approval. It was only after
Gandhiji's suggestion that the white strip and
the charkha were added.   

This flag was suggested during the All India Congress
Committee session in 1931. However, the Committee's
suggestion was not approved.   

On August 6, 1931, the Indian National Congress
formally adopted this flag, which was first hoisted
on August 31.   

Our National Flag, which was born on July 22, 1947,
with Nehruji's words, "Now I present to you not only the Resolution,
but the Flag itself". This flag was first hoisted at the Council House
on August 15, 1947.   

The man who designed Tiranga versatile genius Lt. Shri Pingali Venkayya.

 

Lt .Shri Pingali Venkayya

India 's flag is a tricolor standard, with bands of saffron, white, and dark green. 

The saffron represents courage, sacrifice, patriotism, and renunciation. It is also the colour of the Hindu people. 

The green stands for faith, fertility and the land; it is the colour of the Islam religion. 

The white is in the centre, symbolizing the hope for unity and peace. 

In the centre of the white band (representing Christianity) is a blue wheel with 24 spokes. This is the Ashoka Chakra (or "Wheel of Law"). The Chakra represents the continuing progress of the nation and the importance of justice in life. It also appears on the Sarnath Lion Capital of Ashoka ".

अहोई अष्टमी

कार्तिक कृष्ण अष्टमी को अहोई अष्टमी के रूप में मनाते हैं. अहोई अष्टमी का व्रत महिलायें अपनी सन्तान की रक्षा और उसकी लंबी उम्र की कामना के लिए रखती हैं. इस वर्ष 2011 को अहोई अष्टमी 20 अक्तूबर गुरूवार के दिन मनाई जाएगी परंतु कुछ व्यक्ति जिस वार की दीवाली पड़ती है उससे ठीक आठ दिन पहले वाले वार या दिन को अहोई अष्टमी का व्रत रखते हैं. जैसे इस वर्ष दीवाली 26 अक्तूबर बुधवार के दिन है, इसलिए उससे आठ दिन पहले 19 अक्तूबर बुधवार के दिन अहोई का व्रत रखेंगे.

Darshan (Philosophy)

Philosophy

What is Philosophy

Indian Philosophy

The Systems

The History

Samkhya

Yog

Vaiseshika

Nayaya

Purva Mimamsa

Uttar Mimamsa

Avdvait Vedanta

Charvak

Jain

Budha

What is Philosophy

The philosophy is concerned with the understanding of the life and the universe.  It is aimed at comprehending the nature of existence. Philosophy is a human endeavor that leads to the Ultimate Truth. 

 The English word ‘philosophy’ has its root in the Greek term – ‘philo–sophia’.

The term ‘philo’ refers to ‘love’ and ‘sophia’ refers to human reason. The Greek terms can be literally translated in English as “love of reason” or “love of human judgment and discrimination.”

From the Indian viewpoint,  the word ‘philosophy’ suggests “observing and surveying"  the existence.

 In Sanskrit, the philosophy is referred to as  ‘darshana’.  The Sanskrit word ‘darshana’ has its root in the word ‘drs’ that means ‘to see’, ‘to look’ or ‘to view’. “Seeing” or “viewing” the reality and the facts of experience forms the basis of philosophy. Senses, mind and even consciousness are involved in this ‘seeing’. “Seeing” also encompasses “contemplation”. Seeing is not simply a sensory activity. ‘Seeing’ may primarily be a perceptual observation. But it may also concern the conceptual knowledge or an intuitional flash.  Thus 'darshana' suggests vision. In other words, ‘darshana’ is a whole view revealed to the inner self, what we term as the soul or the spirit or the inner being.  Philosophy or ‘darshana’ is concerned with the vision of ‘truth and reality’.

 In Sanskrit, the ‘philosophy’ is also referred to as ‘tatva’. The Sanskrit word ‘tatva’ is concerned with ‘the nature of reality.’

 In India, the philosophy is not restricted to the intellectual pursuit. According to Indian view, the word 'philosophy'  is concerned with ‘the revelation of the nature of reality'  or  ‘the vision of Ultimate Truth and Reality’.

We are nothing in this Universe even then we are full of EGO and PRIDE .

 

Oneness 

we are one 

but

when we get an identity then we mutate our self in 

ego and pride 

ASHTA LAXMI STOTRAM

अष्टलक्ष्मी स्तोत्रम्

 ॥ आदिलक्ष्मी॥

 सुमनसवन्दित सुन्दरि माधवि चन्द्र सहोदरि हेममये ।

मुनिगणमण्डित मोक्षप्रदायिनि मञ्जुळभाषिणि वेदनुते॥

पङ्कजवासिनि देवसुपूजित सद्गुणवर्षिणि शान्तियुते ।

जयजय हे मधुसूदन कामिनि आदिलक्ष्मी सदा पालय माम्॥१॥

॥ धान्यलक्ष्मी॥

 अहिकलि कल्मषनाशिनि कामिनि वैदिकरूपिणि वेदमये ।

क्षीरसमुद्भव मङ्गलरूपिणि मन्त्रनिवासिनि मन्त्रनुते॥

मङ्गलदायिनि अम्बुजवासिनि देवगणाश्रित पादयुते ।

जयजय हे मधुसूदन कामिनि धान्यलक्ष्मि सदा पालय माम्॥२॥

॥ धैर्यलक्ष्मी॥

जयवरवर्णिनि वैष्णवि भार्गवि मन्त्रस्वरूपिणि मन्त्रमये ।

सुरगणपूजित शीघ्रफलप्रद ज्ञानविकासिनि शास्त्रनुते॥

भवभयहारिणि पापविमोचनि साधुजनाश्रित पादयुते ।

जयजय हे मधुसूदन कामिनि धैर्यलक्ष्मि सदा पालय माम्॥३॥

॥ गजलक्ष्मी॥

जयजय दुर्गतिनाशिनि कामिनि सर्वफलप्रद शास्त्रमये ।

रथगज तुरगपदादि समावृत परिजनमण्डित लोकनुते॥

हरिहर ब्रह्म सुपूजित सेवित तापनिवारिणि पादयुते ।

जयजय हे मधुसूदन कामिनि गजलक्ष्मि रूपेण पालय माम्॥४॥

॥ सन्तानलक्ष्मी॥

अहिखग वाहिनि मोहिनि चक्रिणि रागविवर्धिनि ज्ञानमये ।

गुणगणवारिधि लोकहितैषिणि स्वरसप्त भूषित गाननुते॥

सकल सुरासुर देवमुनीश्वर मानववन्दित पादयुते ।

जयजय हे मधुसूदन कामिनि सन्तानलक्ष्मि त्वं पालय माम्॥५॥

॥ विजयलक्ष्मी॥

 जय कमलासनि सद्गतिदायिनि ज्ञानविकासिनि गानमये ।

अनुदिनमर्चित कुङ्कुमधूसर- भूषित वासित वाद्यनुते॥

कनकधरास्तुति वैभव वन्दित शङ्कर देशिक मान्य पदे ।

जयजय हे मधुसूदन कामिनि विजयलक्ष्मि सदा पालय माम्॥६॥

॥ विद्यालक्ष्मी॥

 प्रणत सुरेश्वरि भारति भार्गवि शोकविनाशिनि रत्नमये ।

मणिमयभूषित कर्णविभूषण शान्तिसमावृत हास्यमुखे॥

नवनिधिदायिनि कलिमलहारिणि कामित फलप्रद हस्तयुते ।

जयजय हे मधुसूदन कामिनि विद्यालक्ष्मि सदा पालय माम्॥७॥

॥ धनलक्ष्मी॥

धिमिधिमि धिंधिमि धिंधिमि धिंधिमि दुन्दुभि नाद सुपूर्णमये ।

 घुमघुम घुंघुम घुंघुम घुंघुम शङ्खनिनाद सुवाद्यनुते॥

वेदपुराणेतिहास सुपूजित वैदिकमार्ग प्रदर्शयुते ।

जयजय हे मधुसूदन कामिनि धनलक्ष्मि रूपेण पालय माम्॥८॥

Kaal Sarpa Yoga /

Kaal sarp yog is an astrological sequence of the positioning of the planets of the horoscope, wherein all the planets are positioned between Rahu and Ketu.Rahu and Ketu are two points on the Zodiac which are called in English as North Node and South Node.

It is assumed that the planets do not give full benefits to the native as the planets are restricted between the two nodes.Hindu astral science gives certain Mantras which are beneficial in offsetting the negative effects. These are some useful Mantras which are chanted to give full benefits to the native

ll नवनाग स्तोत्र llअनन्तं वासुकिं शेषं पद्मनाभं च कम्बलं
शन्खपालं ध्रूतराष्ट्रं च तक्षकं कालियं तथा
एतानि नव नामानि नागानाम च महात्मनं
सायमकाले पठेन्नीत्यं प्रातक्काले विशेषतः
तस्य विषभयं नास्ति सर्वत्र विजयी भवेत
ll इति श्री नवनागस्त्रोत्रं सम्पूर्णं ll

Navnag StotraAnant vasunki sensh padmanabha che Kambal
Sankhpal dhutrashtra che takshak kalia tatha
Atayni nav namani naganam che mahatman
Sayamkale patenitya sarvatra vijaye bhavat
ll Iti shree navnag stotra sampurnam ll

नाग गायत्री मंत्रॐ नव कुलाय विध्महे विषदन्ताय धी माहि
तन्नो सर्प प्रचोदयात ll

Nag Gayatri MantraOm nav kulaye vidhmahe vishdantaye dhee mahi
tanno sarp prachodayat ll 

Rahu Mantra
Om bhram bhreem bhroum sah rahave namah ll
ऊँ भ्रां भ्रीं भ्रौं स: राहुवे नम: ॥

Ketu Mantra
Om shram shreem shroum sah ketave namah ll
ऊँ स्त्रां स्त्रीं स्त्रौं स: केतवे नम: ll

Astronomical Dating of the Ramayan

By Dr.P.V.Vartak

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Introduction It has been believed that there is no evidence to determine the dates of events in the Ramayanic era. Some historians of the past even refuse to acknowledge that Rama and other characters from the Ramayana even existed. However, Sage Valmiki has recorded the dates if events in detail, albeit by describing the positions of stars and planets. To decipher the astronomical encodings has not been a trivial task, and not many have attempted to do so. It should be noted that the ancient Indians had a prefect method of time measurement. They recorded the 'tithis', days according to the nakshatra on which the moon prevailed, the months, the seasons and even the different Solstices. By therefore noting a particular arrangement of the astronomical bodies, which occur once in many thousand years, the dates of the events can be calculated. Dr. P.V. Vartak has thus attempted to calculate the dates of important incidents that occured during the Ramayanic Era. The correct astronomical records goes to show that Valmiki's has chronicled an account of a true story and also, that the an advanced time measurement system was known to the Hindus (Indians) atleast 9000 years ago. Please refer to Dr. Vartak's celebrated book "Vastav Ramayan" for further reading.
Before coming to the astronomical method, it should be noted that the Mahabharat has recorded a number of facts about Ramayan (and not otherwise). The precedence of the Ramayanic era to that of the Mahabharat can therefore be inferred. An attempt to fix the dates of the events in the Mahabharat era, mainly based on internal astronomical records. The Mahabharat Era has already been dated by Dr. Vartak to 5561 B.C. [Reference: Dr. Vartak's book "Swayambhu"].
Genealogical links available from the Mahabharat and Puranas, Yuga calculations and some archaelogical findings also provide clues to the dating of the Ramayanic era. Also, literary references to the characters from the Ramayanic Era provide limits after which the Ramayan could not have occured. For example, Guru Valmiki (the author of Ramayana) is refered to in the Taittiriya Brahmana (dated to 4600 B.C) and therefore Ramayana must have before the Brahmana was composed. However, archaeological and literary methods can only provide approximate datelines and for determining the precise time of the Ramayanic events, astronomical calculations may alone be useful.

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Astronomical Dating Mahabharat states that Sage Vishwamitra started counting nakshatras from Shravana (Aadiparva A.71 and Ashwamedha A.44) and a new reference to time measurement thus initiated. According to the old tradition, the first place was assigned to the nakshatra prevelant on the Vernal Equinox. Vishwamitra modified this and started measuring from the nakshatra at the Autumnal Equinox. Sharvan was at this juncture at about 7500 B.C, which is therefore the probable period when Vishwamitra existed and also that of the Ramayanic Era.
Formerly, the year initiated with the Varsha-Rutu (season) and therefore was termed "Varsha". Ramayan shows that the flag was being hoisted to celebrate the new year on Ashwin Paurnima (Kishkindha 16/37, Ayodhya 74/36). Ayodhya 77 mentions that the flags were defaced and damaged due to heat and showers. These descriptions point to the fact that their new year started on the Summer Solstice when heat and rain simultaneously exist. The Summer Solstice fell on Ashwin Full Moon, so the Sun was diagonally opposite at Swati nakshatra. This astral configuration can be calculated to have occured around 7400 B.C.
Kishkindha 26-13 describes the commencement of the rainy season. In shloka 14, refers to Shravan as "Varshika Poorva Masa". Kishkindha 28/2 clearly shows that the rainy season began in Bhadrapada Masa. Further description "Heated by the Sun and showered by new waters, the earth is expelling vapours" (Kish.26/7) points to Bhadrapada as premonsoon. Kish.28/17 tells that there was alternate sun-shine and shadowing by the clouds. Kish.28/14 describes the on-coming rainy season. Thus Bhadrapada was the month of pre-monsoon, that is before 21st June or Summer Solstice. Naturally, months of Ashwin and Kartika formed the rainy season. It is therefore concluded that Ashwin Full Moon coincided with Summer Solstice, that year being 7400 B.C.
Rama started forest-exile in Chaitra and ended it in Chaitra. He was coronated in the same month and one month later, proceeded to Ashokavan with Seeta (Uttar 41/18) when the Shishira Rutu terminated. So it seems that Vaishakha Masa coincided with Shishira. So the Winter Solstice was at Vaishakha with the Sun at Ashwini. At present, the Winter Solstice takes place at Moola. Thus a shift of 10 nakshatras has occured since the Ramayanic Era. Precession has a rate of 960 years per nakshatra. Therefore, Ramayan must have occured 9600 years ago, which is 7600 B.C approximately.

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Shri Rama's Date of Birth Now we shall proceed with the astral route. Valmiki records the birth of Rama as Chaitra Shuddha Navami (9th), on Punarvasu Nakshatra and five plants were exalted then; Sun in Mesha upto 10 deg., Mars in Capricorn at 28 deg., Jupiter in Cancer at 5 deg., Venus in Pisces at 27 deg. and Saturn in Libra at 20 deg. (Bala Kanda.18/Shloka 8,9).
Ayodhya 4/18 states that Sun, Mars and Rahu were at Dasharatha's nakshatra. It was the month of Chaitra, so the Sun was in Revati, Ashwini or Bharani. Naturally, either Rahu and Ketu was in any one of these nakshatra (Rahu and Ketu are diagonally opposite).
The planetary positions on 16th October 5561 B.C., the date of commencement of the Mahabharat War, have been calculated and known [Dating of the Mahabharat, by Dr. P.V. Vartak]. Therefore, calculating further backwards for the astral combination noted above, the date concludes to be 4th December 7323 B.C. On this date, Saturn was at 205 deg., Jupiter at 94 deg., Mars between 283 and 298 deg., Rahu at 179 deg. and Sun at 2 degrees. 4th Dec. 7323 therefore is the date of birth of Rama, when the aforementioned 4 planets exalted. Venus is always within 47 degrees from the Sun, and might be in Pisces in an exalted state. Thus Rama's date is confirmed.

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The Date of Exile Rama completed 17 years of age (Ayodhya 20/45) and his coronation was fixed on Chaitra Shuddha 9th on Pushya day. However, he had to proceed to the forest on the same day, at the behest of Kaikeyi. At this time, Dasharatha states that Rahu, Mars and Sun were disturbing his nakshatra (Ayodhya 4/18). Calculating 17 years from Rama's birth date, the location of Mars can be determined at 303 degrees in Dhanishta nakshatra. From here, Mars casts its fourth-sight on Krittika. Rahu, after 17 years had been at 211 degrees in Vishakha, and so was in opposition to Krittika. Being Chaitra masa, the Sun was at Mesha and so it could be at Krittika. This the planetary positions agree with Valmiki's statement. Dasharatha's nakshatra appears to be Krittika.
Valmiki has beautifully described the sky (Ayodhya 41/10), when Rama left for forest exile. He states, "Crux (Trishankhu), Mars, Jupiter and Mercury have cornered the Moon. Vaishakha and Milky Way are shining in the sky". Crux is on line with Hasta (Corvus) on the southern side. On the eastern side of Hasta, there are Chitra, Swati and Vishakha. As seen earlier, Mars was at 303 deg. in Dhanishta. Calculations show that Jupiter was in Poorvashadha at 251 deg. Pushya was at the western horizon with the setting Moon. On the southern side, from the west to the east, all the other planets were situated. So poetically Valmiki describes the sketch as if the Moon was cornered by the planets. The description of the sky, 17 years after the birth-date of Rama, is perfect astronomically.
After 14 years of Rama's stay in the forest, Valmiki tells that Rohini was imprisoned (6-24-7, 6-93-60, 6-92-60), Mars marched on Rohini (6- 93-46 or 6-92-45) and mars was torturing Rohini (5-17-24 or 5-15-22, 5-19-9, 6-113 or 116-2). The bracketed seven statements show the vicinity of Mars with Rohini. Calculations reveal that 14 years later, Mars was at Ardra and was retrograde. Mars therefore moved in the reverse direction (from Ardra) to Rohini, resided at the "gate" of Rohini, thus in a way imprisoning the latter. It is to be noted that the constellation of Rohini is V-shaped. The apex of the angle points to the west and the two limbs towards east, and therefore appears like a "gate". Mars was situated in between the two limbs (or two doors) of the gate and appeared like a guard. Thus can the simile be explained.
Amavasya (No Moon Day)comes 10.883 days earlier each successive year. 25th November 7323 B.C., 9 days before Rama's birth, was a Amavasya. In 17 years, the Amavasya shifted by 185.011 days backwards. It means that 6 Amavasyas (each 29.53 days) were completed and a shift of 7.8 deg. was noticed. The original Amavasya before Rama's birth took place at 353 deg. Deducting 7.8 deg. from it, we obtain 345 deg. as the position of this Amavasya which falls in the Uttara Bhadrapada nakshatra. Naturally, the next month was Chaitra, when the coronation was arranged on Pushya day at 104 degrees. One 'tithi' contains 12 degrees. So the moon was in Pushya on 29th November 7306 B.C., when Rama proceeded to the forest. Calculations show that this day was a Thursday, so said by Seeta as well(Ayodhya 26/9).
Rama left for the forest on a Thursday, the 29th Nov. 7306 B.C. He completed the required 14 year period in the forest and returned on 5th Shuddha 9th was over, and the 5th tithi refered to must have been Chaitra Krishna 5th. Amavasya recedes by 10.883 days each successive year. So in 14 years it must have receded by 152.3 days. Deducting 5 Amavasya periods (29.53 days each), 4.7 days remain which implies that Amavasya came 4 days days earlier on 15th November 7292 B.C. Calculating backwards for 14 years from 29th November 7306 B.C, when the Amavasya was at 345 deg., the Amavasya falls at 340 deg. (receded by 4.7 days in 14 years). This is Uttara Bhadrapada, the month being Phalguna. Since the next month was Chaitra, Krishna 5th tithi happens to be 5th December 7292 B.C. when Rama entered Bharadwaja Ashram.

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Hanuman's visit to Lanka Hanuman set out to Lanka in the hopes and mission to search for the kidnapped Seeta. He reached this destination at night, roamed around a little until he located Seeta the next morning. While describing Hanuman's return in Sunder Kanda (S.56 or 57 /1/2), Valmiki states using a simile of sea to the sky:
" The Moon was attractive like a lotus, Sun like a good crane and a span from Pushya to Shravana was seen. Punarvasu appeared like a big fish, Mars like a crocodile, Airavata like an island and Swati like a swan."
Even though a poetic simile, Valmiki provides a plot of the nakshatras from the west to the east. When Hanuman started from Lanka it was early morning, because Seeta tells him to rest for a day in some hiding place (Sunder 56/3,11; 57/18). Since it was morning, the Sun was rising and appeared like a crane and the moon like a lotus. As both the moon and the sun were present simultaneously in the sky, it probably was a Paurnima (Full Moon Day) with the moon on the western horizon and sun on the eastern. The span of nakshatras streched from Pushya to Shravan, that is from 104 deg. to 281 deg. Punarvasu was also seen. Aairavat connotes an elephant, and it is possible that Scorpio was seen like an elephant showing its trunk. The span of nakshatra's from Punarvasu to Sharavan is seen early in the morning of Krishna paksha of Pushya Lunar month. Sun-rise could also be seen. Hence, most probably, Hanuman returned from Lanka of Pushya Paurnima or Pushya Vadya paksha.
Hanuman had set out for Seeta's search after Ashwin masa as he himself says in Kishkindha 53/21,22. So he must have started the campaign in Kartika masa. One month, that of Margashirsha was spent in the cave of Swayamprabha. Some more time was spent in the search upto the South sea, after which Hanuman entered Lanka, possibly on Pushya Shuddha 14th. Thus it highly probably that he returned on Pushya Paurnima or Pushya Krishna 1st.
Ravana had abducted Seeta in the season of Hemant (Aranya 16/1) and had given a period of 1 year, that is upto the next Hemant to consider marrying Ravana (Aranya 56/24, Yudh 12/19). Had Seeta not accepted this offer, Ravana would have killed her in Hemant. Hemant is composed of 2 months. Sunder 58/106 or 108 state that Seeta told Hanuman that only 2 months of her life remain, after which she will die. Seeta therefore must have conveyed this to Hanuman before Hemant began, that is, in the season of Sharad. Thus Pushya lunar month coincided with the season of Sharad.
According to the above description, Mars was near Punarvasu and Pushya. It was noted that during the (Lanka) war, Mars was at 102 deg. in Pushya. Naturally, since Mars many a time becomes stagnant, Mars would have been near Punarvasu and Pushya two months earlier.
The distance from Kishkindha (Vijayanagar to Hospet) to the centre of Lanka is about 600 miles. An army can travel about 20 miles a day, therefore accordingly, Rama's army would have taken a month to reach Lanka. Even assuming a pessimistic speed of 30 miles per day, Hanuman may have covered the distance in 20 days. Also, it is known that the army of Vaanar tribe were searching for Seeta in many directions, and therefore, may have taken 2 months to reach Lanka. This army had started searching for Seeta in mid-Kartika, and would have reached Lanka in mid-Pausha. The assumption that Hanuman returned from Lanka in the month of Pausha therefore appears to be reasonable. The Vanar army hurriedly returned to Kishkindha and could have spent 20 days in the interim and the date falls at Maagha Shuddha 5th. Rama marched to Lanka in one month and reached there on Phalguna Shuddha 5th (22nd Oct. 7292 B.C). Rama observes, "Today is Uttara Phalguni. Tommorrow when the moon will rise on Hasta, we will proceed to Lanka" (Yudh s.4). Probably on Magha Krishna 1st (2nd Oct. 7292 B.C), Rama commenced his journey and reached the shores of Lanka on Phalguna Shuddha 5th. Subsequent three days were spent before Rama could cross the sea. Phalguna Shuddha 8th ended. Thereafter, starting on the 9th, Nala built a temporary bridge (Seetu) within 5 days. On Phalgun Shuddha 14th (31st Oct. 7292 B.C), Rama's army crossed over to Lanka. On Phalgun Shuddha 15th, a full moon day, Rama positioned his army at strategic points and surveilled the territory from Mount Suvela (Yudh 38/18). Ravan also observed the approaching army from a tower, held a meeting with his ministers and deployed his army for defence. On Phalgun Krishna 1st (2nd November 7292 B.C.), Ravana arranged his troops at strategic points.

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The Great War started On Phalgun Krishna 2nd, Rama's army seiged the gates of Lanka. Angada proceeded as Rama emmisary on a peace mission to Ravana's court. However, any peace proposal was rejected by Ravana and the next day (Phal.Kr. 3rd), Rama-Ravana war commenced. The great war spanned 13 days and concluded on Phalgun Krishna Amavasya, with the death of Ravana. The very next day, Chaitra Shuddha 1st was celebrated as a Victory Day. This tradition still continues to be a New-Years's Day and is marked by hoisting flags.

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End of Rama-Ravana War. Ravana killed. 15th November 7292 B.C was then Phalguna Amavasya. Valmiki states that Ravan came out for the last battle on the Amavasya day (Yudh. 93/66) and was killed. In the description of the battle, Sage Valmiki writes, "Kosala's nakshatra Vishakha is aspected by Mars" (Yudh. 103/37). The annual motion of Mars is 191.405 degrees. In 14 years, it will progress by 159.58 degrees. At the time of Rama's exile, Mars was at 303 deg. 159 deg. added to this provides Mars at 102 deg. in Pushya. From Pushya Mars could cast its fourth-sight on Vishakha. So, the calculations presented so far seem to be correct. It also shows Valimiki's minute observations and time recording capabilities. Thus the date of the last battle of the War is 15th November 7292 B.C.

  
Following are the dates of few events from the Ramayana:

    
Rama's Birth Date            4th  December 7323 B.C

    
Rama-Seeta Married           7th  April    7307 B.C

    
Rama Exiled                  29th November 7306 B.C.


Hanuman enters Lanka         1st September 7292 B.C

    
Hanuman meets Seeta          2nd September 7292 B.C.

    
Seetu (Bridge) built         26-30th Oct.  7292 B.C 
on the ocean

    
The War begins               3rd  November 7292 B.C

    
Kumbhakarna is killed        7th  November 7292 B.C.

    
Ravana is killed by Rama     15th November 7292 B.C.

    
Rama returns to Ayodhya       6th December 7272 B.C.

References

• Dr.P.V.Vartak, Vastav Ramayan in Marathi, Vedvidnyana Mandal, Pune

64 kalaye of Shri Krishna ,श्री कृष्ण भगवान की 64 कलाएं

श्री कृष्ण भगवान की 64 कलाएं

श्री कृष्ण अपनी शिक्षा ग्रहण करने आवंतिपुर (उज्जैन) गुरु सांदीपनि के आश्रम में गए थे जहाँ वो मात्र 64 दिन रह थे। वहां पर उन्होंने ने मात्र 64 दिनों में ही अपने गुरु से 64 कलाओं की शिक्षा हासिल कर ली थी। हालांकि श्री कृष्ण भगवान के अवतार थे और यह कलाएं उन को पहले से ही आती थी। पर चुकी उनका जन्म एक साधारण मनुष्य के रूप में हुआ था इसलिए उन्होंने गुरु के पास जाकर यह पुनः सीखी। - 

निम्न 64 कलाओं में पारंगत थे श्रीकृष्ण

1- नृत्य – नाचना
2- वाद्य- तरह-तरह के बाजे बजाना
3- गायन विद्या – गायकी।
4- नाट्य – तरह-तरह के हाव-भाव व अभिनय
5- इंद्रजाल- जादूगरी
6- नाटक आख्यायिका आदि की रचना करना
7- सुगंधित चीजें- इत्र, तेल आदि बनाना
8- फूलों के आभूषणों से श्रृंगार करना
9- बेताल आदि को वश में रखने की विद्या
10- बच्चों के खेल
11- विजय प्राप्त कराने वाली विद्या
12- मन्त्रविद्या
13- शकुन-अपशकुन जानना, प्रश्नों उत्तर में शुभाशुभ बतलाना
14- रत्नों को अलग-अलग प्रकार के आकारों में काटना
15- कई प्रकार के मातृका यन्त्र बनाना
16- सांकेतिक भाषा बनाना
17- जल को बांधना।
18- बेल-बूटे बनाना
19- चावल और फूलों से पूजा के उपहार की रचना करना। (देव पूजन या अन्य शुभ मौकों पर कई रंगों से रंगे चावल, जौ आदि चीजों और फूलों को तरह-तरह से सजाना)
20- फूलों की सेज बनाना।
21- तोता-मैना आदि की बोलियां बोलना – इस कला के जरिए तोता-मैना की तरह बोलना या उनको बोल सिखाए जाते हैं।
22- वृक्षों की चिकित्सा
23- भेड़, मुर्गा, बटेर आदि को लड़ाने की रीति
24- उच्चाटन की विधि
25- घर आदि बनाने की कारीगरी
26- गलीचे, दरी आदि बनाना
27- बढ़ई की कारीगरी
28- पट्टी, बेंत, बाण आदि बनाना यानी आसन, कुर्सी, पलंग आदि को बेंत आदि चीजों से बनाना।
29- तरह-तरह खाने की चीजें बनाना यानी कई तरह सब्जी, रस, मीठे पकवान, कड़ी आदि बनाने की कला।
30- हाथ की फूर्ती के काम
31- चाहे जैसा वेष धारण कर लेना
32- तरह-तरह पीने के पदार्थ बनाना
33- द्यू्त क्रीड़ा
34- समस्त छन्दों का ज्ञान
35- वस्त्रों को छिपाने या बदलने की विद्या
36- दूर के मनुष्य या वस्तुओं का आकर्षण
37- कपड़े और गहने बनाना
38- हार-माला आदि बनाना
39- विचित्र सिद्धियां दिखलाना यानी ऐसे मंत्रों का प्रयोग या फिर जड़ी-बुटियों को मिलाकर ऐसी चीजें या औषधि बनाना जिससे शत्रु कमजोर हो या नुकसान उठाए।
40-कान और चोटी के फूलों के गहने बनाना – स्त्रियों की चोटी पर सजाने के लिए गहनों का रूप देकर फूलों को गूंथना।
41- कठपुतली बनाना, नाचना
42- प्रतिमा आदि बनाना
43- पहेलियां बूझना
44- सूई का काम यानी कपड़ों की सिलाई, रफू, कसीदाकारी व मोजे, बनियान या कच्छे बुनना।
45 – बालों की सफाई का कौशल
46- मुट्ठी की चीज या मनकी बात बता देना
47- कई देशों की भाषा का ज्ञान
48 – मलेच्छ-काव्यों का समझ लेना – ऐसे संकेतों को लिखने व समझने की कला जो उसे जानने वाला ही समझ सके।
49 – सोने, चांदी आदि धातु तथा हीरे-पन्ने आदि रत्नों की परीक्षा
50 – सोना-चांदी आदि बना लेना
51 – मणियों के रंग को पहचानना
52- खानों की पहचान
53- चित्रकारी
54- दांत, वस्त्र और अंगों को रंगना
55- शय्या-रचना
56- मणियों की फर्श बनाना यानी घर के फर्श के कुछ हिस्से में मोती, रत्नों से जड़ना।
57- कूटनीति
58- ग्रंथों को पढ़ाने की चातुराई
59- नई-नई बातें निकालना
60- समस्यापूर्ति करना
61- समस्त कोशों का ज्ञान
62- मन में कटक रचना करना यानी किसी श्लोक आदि में छूटे पद या चरण को मन से पूरा करना।
63-छल से काम निकालना
64- कानों के पत्तों की रचना करना यानी शंख, हाथीदांत सहित कई तरह के कान के गहने तैयार करना।

12 Jyotir Lingam

The twelve Jyotirlingas, Suta told the sages:- "There are twelve Jyotirlingas which are as Follows : 
1) Somnath in Saurashtra, 
2) MallikArjuna in Sri Shail, 
3) Mahakal in Ujjain, 
4) Amareshwar in Omkar, 
5) Kedar in the Himalaya, 
6)Bhimashankar at the bank of Bhima river. 
7) Vishwanath in Varanasi. 
8)Trayambakeshwar ar the bank of Gautami river, 
9) Baidyanath at Chitabhumi, 
10)Nagesh which is between Darukvan dwarika and Bhet dwarika 11)Rameshwar at Betubandh and 
12) Dhushmesh in Shivalaya. 

These above mentioned twelve Jyotirlingas are considered to the very sacred. A devotee who pays a visit to any of these places and worship, gets all of his wished fulfilled. 

Out of these twelve Jyotirlingas, Somnath Jyotirlinga is belived to destroy the sorrows of Moon. A devotee who worships this Jyotirlinga gets cured from incurable diseases like leprosy etc. enjoys all kinds of worldly pleasures and attains salvation. 

Similarly having a darshan of MallikArjuna helps a devotee to fulfill all of his desires. 

Having a darshan of Mahakal at Ujjain helps a devotee to fulfill all kinds of desire and achieve salvation. 

Similarly if a devotee merely touches the idol of Omkar linga then he achieves the desired fruits. 

Kedarlinga is situated in the Himalayas and is considered to be very sacred.
Lord Shiva took his sixth incarnation as Bhima Shankar to kill the demon Bhima. This incarnation of Shiva tool place at a place called Kamarupa in Assam. 

The seventh incarnation of lord Shiva was as Vishwanath at Kashi. This Jyotirlinga is considered to be very sacred and fulfiller of all the desires of a man. 

Lord Shiva took his eighth incarnation at the bank of river Gautami at the request of sage Gautam. This Jyotirlinga too is considered to be very sacred and a fulfiller of all the desires of a man. 

The ninth incarnation of Shiva was as Baidyanath at Deoghar in Bihar. This Jyotirlinga was established by the demon King Ravana. A devotee who worships this Jyotirlinga gets all of his wishes fulfilled. Because of this, it ia also known as Kamanalinga. Devotees carry the holy water of the Ganges from Sultanganj and both the idol of Baidyanath in the months of Shravana and Bhadrapaksha according to the Hindu calendar. 

Lord Shiva took his tenth incarnation to kill the demon Daruk who used to live in Daruk forest. A devotee who worships Nagesh, never faces any calamity. The eleventh incarnation of lord Shiva was as Rameshwar linga, this linga was established by Sri Rama while the construction of a bridge over the sea was going on. Having a darshan of this Jyotirlinga bestowes both worldly pleasures and salvation. 

Lord Shiva took his twelfth incarnation as Dhumeshwar after being pleased by Dhushma - the wife of Sumedha. Having a darshan of this Jyotirlinga helps a devotee to fulfill all of his desires. All the above mentioned twelve Jyotirlingas are very sacred and give total accomplishment to the devotees.