Hindu mythology: Weapons in Hindu Mythology

Gods in Hindu mythology used to have markedly different than other traditional human weapons like Bows and Arrows, swords, shields and clubs. There were some special weapons which were used by the Gods in hindu mythology. Ancient Hindu literature gives a mention of divine weapons used by different heroes who used to get it after self mortification in the name of a particular God or deity. Those weapons used to have abundant or sometimes infallible capabilities to destroy their targets.

Some of the weapons used by the Gods themselves were

Trishul or trident (Lord Shiva)

Sudarshan chakra or a Discus (Lord Vishnu)

Vajra or ThunderBolt (Lord Indra).

Some of the weapons granted as a result of self mortification or Tapasya were

Agneyastra by Agni or Fire

Brahmastra By Lord Brahma

Garudastra by Garuda(A swift which was the vehicle of Lord Vishnu)

Narayanastra by Lord Vishnu

Pashupata by Lord Shiva

Shiva Dhanush by Lord Shiva

Varunastra by Sky god

Nagastra by the Snake God

Hindu mythology also has Gods and deities which used to have more than one weapon at the time of war, like Goddess durga and Kali.

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Dadhichi Rishi (Maharshi Dadhichi) and his great Sacrifice

One of the great virtues of mankind is helping the needy people. Many persons are considered brave for their virtue of giving away their wealth, knowledge and tried with all their might to uphold this virtue.Indian mythology gives many extraordinary instances many persons which preferred giving away their body parts and wealth in order to give more preference to "DAAN" and "Tyaag" as it is referred in Hindu Mythology tales. But Dadhichi rishi has risen high above them all for his own "Tyaag" and "Selflessness".

Following is the story of maharshi dadhichi and what he did because of wich he is considered and the most generous of all in the Ancient Hindu Mythology.

During a war between "Devata"(GODS) and the "Rakshas"(Demons).Demons had clearly dominated in the warfield and robbed the Devatas of their arms and weapons using some new black magic powers which were far behind the comprehension of the gods. The DEVATAS knew for sure that if they lose the rest of their weapons, no one could save their life. So in order to make sure that their weapons are safe , they went to the Sage Maharishi dadhichi who agreed to keep the weapons in his protection even neglecting the danger to his own life.

The "Rakshasas"(DEMONS) used all their might to rob those weapons and hurt Maharshi dachichi but in Vain. A long time passed and the gods didnt come to take away their weapons. Maharshi Dadhichi couldn't think of any way by which he could always have an eye on the weapons at all time. Finally, one day, with his divine powers, he put all the weapons in his sacred water pot and mixed them in the water and drank it. He was now free and could continue his regular penance undisturbed.

A short while after this, the Devatas returned and asked Dadhichi for their weapons.Dhadhichi Rishi replied,"I waited a long time for you to come and collect your weapons. i thought you wouldn't return back . So i drank them away".
Devatas went on pleading "Maharshi, we are now in a position to fight with Rakshasas. If we do not have our weapons, we will not be in a position to fight with them and to save Dharma and the universe". Dadhichi thought about it calmly and was convinced that Devatas deserved help.

Their weapons were now more powerful than before. He said to Devatas "Alright, take your weapons back by killing me . They are presently in the form of my bones". Devatas refused to do so and said "We certainly do not want to commit the sin of killing a great Rishi like you. We can not afford to do this cruel thing"
Now the weapons were inside the hermits body in form of flesh and bones and it was difficult to get them out. so he created a huge fire, entered into it and reduced his own body into flames. Devatas were in the state of bewilderment as they couldn't comprehend what was happening.Lord Brahma suddenly appeared and converted each of the bones into various powerful weapons and gave them to the Devatas. Dadhichi's back bone was made "THE VAJRA " and was given to Lord Indra with which he brought an end to the most powerful Rakshasas like Vritrasur.The power of the divine virtue and powerful soul made the weapons more Lethal than ever.
This great sacrifice made his name flash in golden words whenever examples are given of sacifice and selfless attitude.

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Hindu Mythology Names

ADITI अदिती f Indian, Hindu Mythology
Means "boundless, entire" or "freedom, security" in Sanskrit... [more]

ADITYA आदित्य m Indian, Hindu Mythology
Means "belonging to ADITI" in Sanskrit... [more]

AGNI अग्नि m Indian, Hindu Mythology
Means "fire" in Sanskrit... [more]

ANANTA अनन्त, अनंत, अनन्ता, अनंता m & f Indian, Hindu Mythology
Means "infinite, endless" in Sanskrit... [more]

ANIL m Indian, Hindu Mythology
Derived from Sanskrit अनिल (anila) "air, wind"... [more]

ANIRUDDHA अनिरुद्ध m Indian, Hindu Mythology
Means "unobstructed, ungovernable" in Sanskrit... [more]

ARJUNA अर्जुन m Indian, Hindu Mythology
Means "white, clear" in Sanskrit... [more]

ARUNA अरुण m Indian, Hindu Mythology
Means "reddish brown" in Sanskrit... [more]

ARUNDHATI अरुन्धती, अरुंधती f Indian, Hindu Mythology
The name of a star (also called Alcor), which was named after a type of climbing plant, possibly meaning "not restrained" in Sanskrit... [more]

BALA बाल, बाला m & f Indian, Hindu Mythology
Means "young" in Sanskrit... [more]

BALADEVA बलदेव m Indian, Hindu Mythology
Means "god of strength" from Sanskrit बल (bala) "strength" combined with देव (deva) "god"... [more]

BHARATA भरत m Indian, Hindu Mythology
Means "being maintained" in Sanskrit... [more]

BHASKARA भास्कर m Indian, Hindu Mythology
Means "shining", derived from a combination of Sanskrit भास (bhasa) "light" and कर (kara) "making"... [more]

BRAHMA ब्रह्मा m Indian, Hindu Mythology
Means "prayer" in Sanskrit... [more]

BRIJESHA बृजेश m Indian, Hindu Mythology
Means "ruler of Brij" in Sanskrit... [more]

CHANDRA चन्द्र, चन्द्रा m & f Indian, Hindu Mythology
Means "moon" in Sanskrit, derived from चन्द (chand) "to shine"... [more]

DAMAYANTI दमयन्ती, दमयंती f Indian, Hindu Mythology
Means "subduing" in Sanskrit... [more]

DAMODARA दामोदर m Indian, Hindu Mythology
Means "rope around the belly", derived from Sanskrit दाम (dama) "rope" and उदर (udara) "belly"... [more]

DEVARAJA देवराज m Indian, Hindu Mythology
Means "king of gods" from Sanskrit देव (deva) "god" and राज (raja) "king"... [more]

DEVI देवी f Indian, Hindu Mythology
Derived from Sanskrit देवी (devi) meaning "goddess"... [more]

DILIPA दिलीप m Indian, Hindu Mythology
Means "protector of Dehli" from Sanskrit दिली (Dili) "Dehli" combined with प (pa) "protecting"... [more]

DIPAKA दीपक m Indian, Hindu Mythology
Means "inflaming, exciting" in Sanskrit... [more]

DRAUPADI द्रौपदी f Indian, Hindu Mythology
Means "daughter of DRUPADA" in Sanskrit... [more]

DRUPADA द्रुपद m Indian, Hindu Mythology
Means "wooden pillar" or "firm footed" in Sanskrit... [more]

DURGA दुर्गा f Indian, Hindu Mythology
Means "unattainable" in Sanskrit... [more]

GANESHA गणेश m Indian, Hindu Mythology
Means "lord of hordes" from Sanskrit गण (gana) "horde" and ईश (isha) "lord, ruler"... [more]

GAURI गौरी f Indian, Hindu Mythology
Means "white" in Sanskrit... [more]

GIRISHA गिरीश m Indian, Hindu Mythology
Means "lord of the mountain" in Sanskrit... [more]

GOPALA गोपाल m Indian, Hindu Mythology
Means "cow protector" from Sanskrit गो (go) "cow" and पाल (pala) "protector"... [more]

GOPINATHA गोपीनाथ m Indian, Hindu Mythology
Means "leader of the gopis" in Sanskrit... [more]

GOTAMA गोतम m Indian, Hindu Mythology
Means "the best ox" from Sanskrit गो (go) "ox, cow" and तम (tama) "best"... [more]

GOVINDA गोविन्द m Indian, Hindu Mythology
Means "cow finder", derived from Sanskrit गो (go) "cow" combined with विन्द (vinda) "finding"... [more]

HARI हरि m Indian, Hindu Mythology
Means "brown, yellow, tawny" in Sanskrit, and by extension "monkey, horse, lion"... [more]

HARISHA हरीश m Indian, Hindu Mythology
Means "lord of monkeys" from Sanskrit हरि (hari) "monkey" and ईश (isha) "lord"... [more]

INDIRA इन्दिरा f Indian, Hindu Mythology
Means "beauty" in Sanskrit... [more]

INDRA इन्द्र, इंद्र m Indian, Hindu Mythology
Means "possessing drops of rain" from Sanskrit इन्दु (indu) "a drop" and र (ra) "possessing"... [more]

INDRAJIT इन्द्रजित, इंद्रजित m Indian, Hindu Mythology
Means "conqueror of Indra" from the name of the god INDRA combined with Sanskrit जित (jit) "conquering"... [more]

INDRANI इन्द्राणी f Indian, Hindu Mythology
Means "queen of INDRA" in Sanskrit... [more]

JAGANNATHA जगन्नाथ m Indian, Hindu Mythology
Means "master of the world" from Sanskrit जगत (jagat) "world" and नाथ (natha) "master"... [more]

JAYA जया f Indian, Hindu Mythology
Feminine form of JAY (2)... [more]

JAYANTI जयन्ती, जयंती f Indian, Hindu Mythology
Feminine form of JAYANT... [more]

KALI काली f Indian, Hindu Mythology
Means "the black one" in Sanskrit... [more]

KALYANI कल्याणी f Indian, Hindu Mythology
Feminine form of KALYAN... [more]

KAMA काम m Indian, Hindu Mythology
Means "love, desire" in Sanskrit... [more]

KAMALA कमला f Indian, Hindu Mythology
Feminine form of KAMAL (2)... [more]

KANTI कान्ती f Indian, Hindu Mythology
Means "beauty" in Sanskrit. This is another name of the Hindu goddess Lakshmi.

KAPILA कपिल m Indian, Hindu Mythology
Means "reddish brown" in Sanskrit, derived from कपि (kapi) "monkey"... [more]

KARNA कर्ण m Indian, Hindu Mythology
Derived from Sanskrit कर्ण (karna) meaning "ear"... [more]

KRISHNA कृष्ण m Indian, Hindu Mythology
Means "black, dark" in Sanskrit... [more]

KUMARA कुमार m Indian, Hindu Mythology
Derived from Sanskrit कुमार (kumara) meaning "boy, son"... [more]

KUMARI कुमारी f Indian, Hindu Mythology
Feminine form of KUMARA... [more]

LAKSHMANA लक्ष्मण m Indian, Hindu Mythology
Means "having lucky marks" in Sanskrit... [more]

LAKSHMI लक्ष्मी f Indian, Hindu Mythology
Means "sign, mark" in Sanskrit... [more]

LALITA ललिता f Indian, Hindu Mythology
Feminine form of LALIT... [more]

MADHAVA माधव m Indian, Hindu Mythology
Means "vernal, of the springtime" in Sanskrit... [more]

MADHAVI माधवी f Indian, Hindu Mythology
Feminine form of MADHAVA... [more]

MAHESHA महेश m Indian, Hindu Mythology
Means "great lord" from Sanskrit महा (maha) "great" and ईश (isha) "lord, ruler"... [more]

MANI मणि m Indian, Hindu Mythology
Means "jewel" in Sanskrit... [more]

MANU मनु m Indian, Hindu Mythology
Means "thinking, wise" in Sanskrit... [more]

MAYA (1) माया f Indian, Hindu Mythology
Means "illusion" in Sanskrit... [more]

MINA (2) मीना f Indian, Hindu Mythology
Means "fish" in Sanskrit... [more]

MOHANA मोहन, मोहना m & f Indian, Hindu Mythology
Means "bewitching, infatuating, charming" in Sanskrit... [more]

MOHINI मोहिनी f Indian, Hindu Mythology
Means "infatuating" in Sanskrit... [more]

MUKESHA मुकेश m Indian, Hindu Mythology
Means "ruler of Muka" in Sanskrit... [more]

MURALI मुरली m Indian, Hindu Mythology
Means "flute" in Sanskrit... [more]

NALA नल m Indian, Hindu Mythology
Means "stem" in Sanskrit... [more]

NANDA नन्द m Indian, Hindu Mythology
Means "joy" in Sanskrit... [more]

NARAYANA नारायण m Indian, Hindu Mythology
Means "path of man" in Sanskrit... [more]

PADMA पद्म, पद्मा m & f Indian, Hindu Mythology
Means "lotus" in Sanskrit... [more]

PADMAVATI पद्मावती f Indian, Hindu Mythology
Means "possessing lotuses", derived from the Sanskrit word पद्म (padma) "lotus" combined with वती (vati) "possessing"... [more]

PANKAJA पङ्कज m Indian, Hindu Mythology
Means "born of mud", referring to the lotus flower, derived from Sanskrit पङ्क (panka) "mud" and ज (ja) "born"... [more]

PARTHA पार्थ m Indian, Hindu Mythology
Means "son of PRITHA" in Sanskrit... [more]

PARVATI पार्वती f Indian, Hindu Mythology
Means "daughter of the mountains" in Sanskrit... [more]

PITAMBARA पीताम्बर m Indian, Hindu Mythology
Means "yellow garments", derived from Sanskrit पीत (pita) "yellow" and अम्बर (ambara) "garment"... [more]

PRABHU प्रभु m Indian, Hindu Mythology
Means "mighty, powerful, master" in Sanskrit... [more]

PRAMODA प्रमोद m Indian, Hindu Mythology
Means "joy" in Sanskrit... [more]

PRITHA पृथा f Indian, Hindu Mythology
Means "the palm of the hand" in Sanskrit... [more]

PRIYA प्रिया f Indian, Hindu Mythology
Means "beloved" in Sanskrit... [more]

PURUSHOTTAMA पुरुषोत्तम m Indian, Hindu Mythology
Means "the best man" from Sanskrit पुरुष (purusha) "man" and उत्तम (uttama) "highest"... [more]

RADHA राधा f Indian, Hindu Mythology
Means "success" in Sanskrit... [more]

RAGHU रघु m Indian, Hindu Mythology
Means "swift" in Sanskrit... [more]

RAJANI रजनी f Indian, Hindu Mythology
Means "the dark one" in Sanskrit... [more]

RAMA राम m Indian, Hindu Mythology
Means "pleasing" in Sanskrit... [more]

RAMACHANDRA रामचन्द्र, रामचंद्र m Indian, Hindu Mythology
Means "Rama moon", derived from RAMA, another name of Vishnu, combined with Sanskrit चन्द्र (chandra) meaning "moon"... [more]

RAMESHA रमेश m Indian, Hindu Mythology
Means "ruler of Rama", derived from Sanskrit रमा (Rama), a name of Lakshmi (wife of the god Vishnu), combined with ईश (isha) "ruler"... [more]

RATI रति f Indian, Hindu Mythology
Means "rest, pleasure" in Sanskrit... [more]

RAVI रवि m Indian, Hindu Mythology
Means "sun" in Sanskrit... [more]

REVA रेवा f Indian, Hindu Mythology
Means "one that moves" in Sanskrit... [more]

RUKMINI रुक्मिणी f Indian, Hindu Mythology
Means "adorned with gold" in Sanskrit... [more]

SACHIN सचिन m Indian, Hindu Mythology
Means "pure" in Sanskrit. This is another name of the Hindu god Shiva.

SANDHYA संध्या f Indian, Hindu Mythology
Means "twilight" in Sanskrit... [more]

SANJAYA संजय m Indian, Hindu Mythology
Means "completely victorious, triumphant" in Sanskrit... [more]

SARASWATI सरस्वती f Indian, Hindu Mythology
Means "possessing water" from Sanskrit सरस (saras) "fluid, water, lake" and वती (vati) "possessing"... [more]

SATI सती f Indian, Hindu Mythology
Means "truthful" in Sanskrit... [more]

SAVITR सवितृ m Indian, Hindu Mythology
Means "rouser, stimulator" in Sanskrit... [more]

SAVITRI सावित्री f Indian, Hindu Mythology
Means "relating to the sun" in Sanskrit... [more]

SHAILAJA शैलजा f Indian, Hindu Mythology
Means "daughter of the mountain" in Sanskrit, from शैल (shaila) "mountain" and ज (ja) "born"... [more]

SHAKTI शक्ति f Indian, Hindu Mythology
Means "power" in Sanskrit... [more]

SHANKARA शंकर, शङ्कर m Indian, Hindu Mythology
Derived from the Sanskrit elements शम (sham) "auspicious, lucky" and कर (kara) "making"... [more]

SHANTA शान्ता f Indian, Hindu Mythology
Means "pacified, calm" in Sanskrit... [more]

SHANTANU शंतनु m Indian, Hindu Mythology
Means "wholesome" in Sanskrit... [more]

SHIVA शिव m Indian, Hindu Mythology
Derived from Sanskrit शिव (shiva) meaning "benign, kind, auspicious"... [more]

SHIVALI शिवाली f Indian, Hindu Mythology
Means "beloved of SHIVA" in Sanskrit... [more]

SHRI श्री f Indian, Hindu Mythology
Means "diffusing light, radiance, beauty" in Sanskrit... [more]

SHRIPATI श्रीपति m Indian, Hindu Mythology
Means "husband of Shri" from the name of the Hindu goddess SHRI combined with Sanskrit पति (pati) "husband, lord"... [more]

SHYAMA श्याम, श्यामा m & f Indian, Hindu Mythology
Derived from Sanskrit श्याम (shyama) meaning "dark, black, blue"... [more]

SITA सीता f Indian, Hindu Mythology
Means "furrow" in Sanskrit... [more]

SRI श्री f Indian, Hindu Mythology
Variant transcription of SHRI

SUMATI सुमती f Indian, Hindu Mythology
Means "wise, good mind", derived from Sanskrit सु (su) "good" and मति (mati) "mind, thought"... [more]

SUNDARA सुन्दर m Indian, Hindu Mythology
Derived from Sanskrit सुन्दर (sundara) meaning "beautiful"... [more]

SUNITA सुनीता f Indian, Hindu Mythology
Means "well conducted, polite", derived from the Sanskrit prefix सु (su) "good" combined with नीत (nita) "conducted"... [more]

SURESHA सुरेश m Indian, Hindu Mythology
Means "ruler of the gods" from Sanskrit सुर (sura) "god" and ईश (isha) "ruler, lord"... [more]

SURYA सूर्य m Indian, Indonesian, Hindu Mythology
Means "sun" in Sanskrit. This is the name of the Hindu god of the sun.

SUSHILA सुशीला f Indian, Hindu Mythology
Feminine form of SUSHIL... [more]

TARA (2) तारा f Indian, Hindu Mythology
Means "star" in Sanskrit... [more]

UMA उमा f Indian, Hindu Mythology
Means "flax" in Sanskrit... [more]

USHA उषा f Indian, Hindu Mythology
Means "dawn" in Sanskrit... [more]

USHAS उषः f Indian, Hindu Mythology
Variant of USHA

VALLI f Hindu Mythology
Means "creeping plant" in Dravidian... [more]

VASANTA वसन्त m Indian, Hindu Mythology
Means "brilliant" or "spring" in Sanskrit... [more]

VASU वसु m Indian, Hindu Mythology
Means "bright, excellent" in Sanskrit... [more]

VIDYA विद्या f Indian, Hindu Mythology
Means "knowledge, science, learning" in Sanskrit... [more]

VIJAYA विजय, विजया m & f Indian, Hindu Mythology
Means "victory" in Sanskrit... [more]

VIKRAMA विक्रम m Indian, Hindu Mythology
Means "stride, pace" or "valour" in Sanskrit... [more]

VISHNU विष्णु m Indian, Hindu Mythology
Probably means "all-pervasive" in Sanskrit... [more]

YAMA यम m Indian, Hindu Mythology
Means "reign, curb" in Sanskrit... [more]

YAMI यमी f Indian, Hindu Mythology
Means "pair" in Sanskrit... [more]

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Illustration in Hindu scripts about the ocurrence of an eclipse

This photo snap from ancient scripts tells how the eclipse occurs .
This means Ancient India was also advanced in Astronomy .
This is not Known where from this script is however ..
Sorry for that.

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IN THE NEWS -Imaging Technology Restores 700-year-old Sacred Hindu Text.

Science Daily — Scientists who worked on the Archimedes Palimpsest are using modern imaging technologies to digitally restore a 700-year-old palm-leaf manuscript containing the essence of Hindu philosophy.

Each palm leaf of the sacred Hindu manuscript, the Sarvamoola granthas, was captured in multiple sections, processed and digitally stitched together. This image shows a small section of a stitched and processed page after applying modern imaging technologies. (Image taken by Roger Easton, from Rochester Institute of Technology, and Keith Knox, from Boeing LTS, using a Sensys scientific digital camera and an infrared filter)

The project led by P.R. Mukund and Roger Easton, professors at Rochester Institute of Technology, will digitally preserve the original Hindu writings known as the Sarvamoola granthas attributed to scholar Shri Madvacharya (1238-1317). The collection of 36 works contains commentaries written in Sanskrit on sacred Hindu scriptures and conveys the scholar's Dvaita philosophy of the meaning of life and the role of God.

The document is difficult to handle and to read, the result of centuries of inappropriate storage techniques, botched preservation efforts and degradation due to improper handling. Each leaf of the manuscript measures 26 inches long and two inches wide, and is bound together with braided cord threaded through two holes. Heavy wooden covers sandwich the 340 palm leaves, cracked and chipped at the edges. Time and a misguided application of oil have aged the palm leaves dark brown, obscuring the Sanskrit writings.

"It is literally crumbling to dust," says Mukund, the Gleason Professor of Electrical Engineering at RIT.

According to Mukund, 15 percent of the manuscript is missing.

"The book will never be opened again unless there is a compelling reason to do so," Mukund says. "Because every time they do, they lose some. After this, there won't be a need to open the book."

Mukund first became involved with the project when his spiritual teacher in India brought the problem to his attention and urged him to find a solution. This became a personal goal for Mukund, who studies and teaches Hindu philosophy or "our way of life" and understood the importance of preserving the document for future scholars. The accuracy of existing printed copies of the Sarvamoola granthas is unknown.

Mukund sought the expertise of RIT colleague Easton, who imaged the Dead Sea Scrolls and is currently working on the Archimedes Palimpsest. Easton, a professor at RIT's Chester F. Carlson Center for Imaging Science, brought in Keith Knox, an imaging senior scientist at Boeing LTS, as a consultant. Mukund added Ajay Pasupuleti, a doctoral candidate in microsystems at RIT, and the team was formed.

The scientists traveled to India in December 2005 to assess the document stored at a monastery-like mathas in Udupi, India. Sponsored by a grant from RIT, the team returned to the monastery in June and spent six days imaging the document using a scientific digital camera and an infrared filter to enhance the contrast between the ink and the palm leaf. Images of each palm leaf, back and front, were captured in eight to 10 sections, processed and digitally stitched together. The scientists ran the 7,900 total images through various image-processing algorithms using Adobe Photoshop and Knox's own custom software.

"This is a very significant application of the same types of tools that we have used on the Archimedes Palimpsest," Easton says. "Not incidentally, this also has been one of the most enjoyable projects in my career, since the results will be of great interest to a large number of people in India."

The processed images of the Sarvamoola granthas will be stored in a variety of media formats, including electronically, in published books and on silicon wafers for long-term preservation. Etching the sacred writings on silicon wafers was the idea of Mukund's student Pasupuleti. The process, called aluminum metallization, transfers an image to a wafer by creating a negative of the image and depositing metal on the silicon surface.

According to Pasupuleti, each wafer can hold the image of three leaves. More than 100 wafers will be needed to store the entire manuscript. As an archival material, silicon wafers are both fire- and waterproof, and readable with the use of a magnifying glass.

Mukund and Pasupuleti will return to India at the end of November to give printed and electronic versions of the Sarvamoola granthas to the monastery in Udupi in a public ceremony in Bangalore, the largest city in the Karnataka region.

"We feel we were blessed to have this opportunity to do this," Mukund says. "It was a fantastic and profoundly spiritual experience. And we all came away cleansed."

Based on the success of this project, Mukund is seeking funding to image other Dvaita manuscripts in the Udupi region written since the time of Shri Madvacharya. He estimates the existence of approximately 800 palm leaf manuscripts, some of which are in private collections.

Note: This story has been adapted from a news release issued by Rochester Institute of Technology

--
regards ..
Neeraj Joshi.
Dehradun.(MY CITY)
IET BHADDAL ,Punjab(MY college)
www.neeraj.joshi.name

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Marvellous Photographs of Shirdi Sai Baba.

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Indian Scientists Working On Sanjeevani Booti.

In what could be a happy marriage of tradition and modernity — or mythology and technology
— scientists are drawing inspiration from the Ramayana, to find a way to make crops drought-resistant. In the Ramayana, Hanuman was asked to look for the Sanjeevani herb that was reputed to have magical curative properties — it was believed to even bring the dead back to life — to treat Lakshman who lay unconscious on the battlefield. Unable to identify the herb, Hanuman simply uprooted an entire Himalayan mountain and delivered it in time to revive the mortally wounded Lakshman. Indian scientists are today studying the potential of the mythical 'herb of immortality'— the invincible Sanjeevani booti — to understand its survival quality that enables it to live without water. In the absence of water, the herb dries up like any other plant but with a difference — it does not die. Once it comes in contact with water, it gets revived in a matter of hours, and its curative properties remain intact. What makes the plant survive for more than 300 years? Scientists at the National Botanical Research Institute (NBRI) are looking for answers. A five-year programme designed by the NBRI will research the Sanjeevani's gene profile to identify the gene or group of genes that is responsible for the plant's resistance to drought and capacity to survive for long in punishing conditions. Through genetic engineering, crop biotechnologists have been making headway in reducing vulnerability of cotton, corn and even soya to pests. If the Sanjeevani's survival gene is identified and injected into rice and wheat varieties, they could well turn out to be drought-resistant. This would enable food crops in India to develop a 'natural'resistance to drought, thereby forever changing agriculture dynamics. So far, the Sanjeevani herb has been used by tribals with some success in treating diseases like jaundice, heat stroke, kidney infection, diarrhoea and venereal disease. If the herb were found to contain the blueprint for crop survival, it would be a bonanza for Indian agriculture, including future returns from patents and knowledge-sharing. With future wars projected to be fought over water, Sanjeevani's DNA could hold the answer to growing threat of droughts.

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Did Iron Existed in India during the vedic period ...?

This paper deals with the word- ' ayas ' used in the Hindu Scriptures. Many Indologists have concluded that it does not mean iron. They believed that iron found its way into India through the Aryan migration after 11th Century BC . Therefore, they concluded that Vedas and other Scriptures could be as recent as 11th Century BC. Furthermore, many think that the description about iron mentioned in the Mahabharata has been added around 2nd Century BC because it did not exist at the time of the Mahabharata War. This paper contradicts these views and shows that iron was present in the Indian Sub-continent since 2000 BC, and that the Scriptures could date back to the times of the Harappan Civilization.



The meaning of the Sanskrit word > ayas > has been debated for a long time. Many have believed that iron did not exist during the Vedic Period, so >ayas > means non ferrous alloys ( bronze, brass etc ). So far, there was no evidence to prove that iron was known to the sages like Vyas, Valmiki etc. It was also believed that iron was brought by the so called Aryans into India, and the plains ( Ganga - Yamuna ) were inhabited after the cutting off of the forests in the swamps by iron tools. Before this era, the population of the India was first settled along the Indus River, and then along the India - Nepal border.
Are such beliefs true ? The answer, according to the author is - no. We can see this by examining the evidences presented here.
Fig. 1
shows the Bow that was used to select the proper person to marry Sitajee, as described in the Valmiki Ramayana . King Janaka had set the condition that whosoever lifts this Bow, can marry his daughter Sita . Fig. 1 shows Ravana, and Banasura who were trying their luck to lift this Bow ( Ramcharit Maanas by Saint Tulsidas ). The description of how this Bow was brought for lifting is shown in Fig. 3
as mentioned in the Valmiki Ramayana . The appropriate verses number from 1 to 4 . These verses are in Sanskrit with their Hindi translation is written below each of the verses. Did the person who translated these verses not realize that iron( Loha ) did not exist in those days ? Fig. 2
shows the Bow in a eight - wheeled box. It was wheeled to the place of contest by the ministers of King Janaka.
Not only this, it is well known that Dhritrashtra embraced a dummy made of iron , instead of Bhima, after the Mahabharata War . Bhima=s mace was made of iron . Similarly there are clear descriptions of iron in the Mahabharata at many places. Many say that these descriptions were written or included many centuries after the Mahabharata War, if that War ever took place.
The word > ayas > has been mentioned in the Vedas many times. The Rig Veda was composed close to the Harappan Civilization. Could some one have known about iron in those days ? How old are the Vedas ? The early Rig-Veda mentions about the Asuras who were described to be nice people in the beginning .





source :-

http://www.engr.mun.ca/~asharan/bihar/ironage/IRONAGEINDIA2.htm

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Exclusive photos from Elephanta caves

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अथर्ववेद:, (Atharvavéda)

The Artharva-Veda is the "Knowledge of the Fire Priests [atharvans]". An atharvan was a priest who worshipped fire and Soma.[19]
The Atharva-Veda Saṃhitā has 760 hymns, and about one-sixth of the hymns are in common with the Rig-Veda.[20] Most of the verses are metrical, but some are in prose.[21]
It was compiled around 900 BCE, although some of its material may go back to the time of the Rig Veda,[22] and some parts of the Atharva-Veda are older than the Rig-Veda.[23]
The Atharvana-Veda is preserved in two editions, the Paippalāda and Śaunaka.[24] According to Apte it has nine schools (shakhas).[25]
Unlike the other three Vedas, the Atharvana-Veda has less connection with sacrifice.[26] It consists chiefly of spells and incantations, concerned with protection against demons and disaster, spells for the healing of diseases, for long life, etc.

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सामवेद, (Sāmaveda).

The Samaveda ranks next in sanctity and liturgical importance to the Rigveda or Veda of Recited praise. Its Sanhita, or metrical portion, consists chiefly of hymns to be chanted by the Udgatar priests at the performance of those important sacrifices in which the juice of the Soma plant, clarified and mixed with milk and other ingredients, was offered in libation to various deities.The Collection is made up of hymns, portions of hymns, and detached verses, taken mainly from the Rigveda, transposed and re-arranged, without reference to their original order, to suit the religious ceremonies in which they were to be employed. The verses are not intended to be chanted, but to be sung in specifically indicated melodies using the seven svaras or notes. Such songs are called Samagana and in this sense the Samaveda is really a book of hymns.In these compiled hymns there are frequent variations, of more or less importance, from the text of the Rigveda as we now possess it which variations, although in some cases they are apparently explanatory, seem in others to be older and more original than the readings of the Rigveda[citation needed]. In singing, the verses are still further altered by prolongation, repetition and insertion of syllables, and various modulations, rests, and other modifications prescribed, for the guidance of the officiating priests, in the Ganas or Song-books. Two of these manuals, the Gramageyagana, or Congregational, and the Aranyagana or Forest Song-Book, follow the order of the verses of part I, of the Sanhita, and two others, the Uhagana, the Uhyagana, of Part II. This part is less disjointed than part I, and is generally arranged in triplets whose first verse is often the repetition of a verse that has occurred in part I.

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यजुर्वेदः (Yajurveda).

The Yajurveda gives sacrificial prayers and the Atharvaveda gives charms, incantations, magic formulas etc. Apart from these there are some stray secular material, legends, etc. Yajurveda is the Veda of yajana or worship. It refers to acts of worship such as oblations made into Agni or Fire. It has two branches, Krishna or Black and Shukla or White. While both contain mantras or incantations to be chanted at rituals, Black Yajurveda also has many explanations. The recensions of Black Yajurveda are Taittirya, Katthaka, Maitrayani and Kapishtthala. Those of White Yajurveda are Madhyanadina and Kanva. The literary value of Yajurveda is mostly for its prose, which consists of short terse sentences full of meaning and cadence.

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ऋग्वेद.(Rigveda)

The Rigveda contains the oldest part of the corpus, and consists of 1028 hymns. Rigveda means the Veda of Adoration and mostly contains verses adoring or adulating deities. But it also dealt with other subjects, like the procedure of wedding, the folly of gambling.
About two-thirds of Rigveda is about the gods Agni (Fire) and Indra (Ruler of the gods). Other Rigvedic gods include Rudra, the two Ashvins,Savitar and Surya, Varuna, the Maruts and the Ribhus. There are references to a divine creeper, the Soma, whose juice was an energizer.
Some animals like horses, some rivers, and even some implements (like mortar and pestle) were deified. Rigveda contains a sense of intimate communion between Nature and the Rishis or visionaries.
According to some, the concerns of Rigveda are those of simple, nomadic, pastoral Aryans. According to others, the people in the times of the Rigveda had a settled home, definite mode of life, developed social customs, political organizations, and even arts and amusements. Rigveda is the oldest, largest and most important of the Vedas, containing 10 thousand verses forming 1017 poems in 20 groups.

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