Category Archives: General

Brahmin Marriage Rituals

The traditional customs involve various ceremonies that are performed at the said time and place. Usually, there is a Pre marriage celebration in some of the weddings, where the bride is welcomed into the groom’s family with a piece of jewelry that belonged to the ancestors. This piece of jewelry marks the entry of the bride to be. The marriage begins with the Naandi ceremony wherein both families pray to the God for an uninterrupted wedding.

Pre-wedding Rituals

The pre wedding rituals commence with Naandi. It is performed by both the bride and the groom in their houses. It is done to ensure the marriage takes place uninterruptedly. Just before the groom leaves for the bride’s village, all the items for marriage are placed in front of Lord Almighty to seek his blessings. This is called Devarasamaaradhane ceremony. After this, both the bride and the groom are applied turmeric paste.

Nishchitaarta: During arranged marriage, the horoscope of the prospective bride and groom are matched. Weddings are fixed only when the stars align perfectly, predicting a happy and prosperous future. The parents agree to the match and exchange a plate containing betel leaves, nuts, fruits and coconut. This ritual is equivalent of an engagement ceremony. Parents of the groom visit the bride’s place and offer her a saree, blouse piece, coconut and sweets. The bride’s parents also visit the groom’s house to gift him dhoti, coconut, fruits and sweets. The date of the marriage is generally decided by the priest during this event.

Naandi: A few days prior to the wedding, the Naandi ceremony is performed in both the bride and groom’s places. It is basically a puja performed by the family priest to ensure that the wedding ceremony goes without any hitches or problems. Prayers are offered to pithrus to invoke their blessings by the parents of bride and bride groom. A traditional copper pot or kalasha filled with holy water is placed with a coconut on top, and this marks the beginning of the wedding celebrations. The pot symbolizes a pot of Amrutha or the Nectar of Life, and this ceremony ensures that the couple is blessed a life of abundance, health, wisdom, and longevity. The first wedding invitation is presented to the Almighty during this ceremony so that he will bless the would-be couple with his presence and remove all obstacles from their life paths.

Devarasamaaradhane: It is another prayer ceremony conducted before the wedding. All the items of marriage are placed in front of the Lord (Mostly family diety, Ganesha) and thereafter the groom and his whole family member make a prayer in front of the Lord to get his blessing. After the prayer, the groom leaves his house for marrying the bride. As part of the same ritual, hooviLya is also performed where the bride washes the feet of both un-married and married girls (atleast 5 sumangalis/muttaide), performs pooja, offers fruits and other eatables and gets their blessings.

Wedding Rituals

On the wedding day the first ritual is Mantapa puja, according to which the mantapa and the hall where the wedding is to be conducted are purified. After this the bride’s father worships the groom by washing his feet. This is known as Varapuja. This is followed by bride’s entry to the mantap. Here, they exchange garlands on the chant of holy mantras. Next is the Dhare  custom, wherein the bride’s parents give away her daughter to the groom, by placing a coconut and betel over their hands and pouring holy water. Then the groom ties mangalsutra around bride’s neck. After this, Saptapadi ceremony is held and the couple takes seven rounds around the sacred fire.

In traditional marriage ceremony, a bride generally wears a Navari Sari with green glass bangles. She also wears traditional ornaments of gold. The bridegroom mainly wears dhoti, angavastra with pheta. He also wears a turban on his head. He holds a stick, which is purified in holy place, with his right hand.

Mantapa Pooje:  Mantapa refers to the area where all the rituals of the impending wedding are to be performed. Before any of that starts, the priest performs a puja that aims to purify the Mantapa and the wedding venue as well. This is known as Mantapa Puja.

Vara Pooje:  In Hindu traditions, the groom is considered to be the reincarnation of Lord Vishnu. In that respect, he is worshipped by the bride’s party. He is accompanied to the wedding mantapa by his future father-in-law and is asked to a seat of prominence. His feet are then washed by the bride’s father and a puja is performed in his honor. He is also presented with a set of silk dhoti and scarf known as pitambar. He is to take part in the wedding rituals wearing the clothes presented to him by the bride’s parents.

Kaashi YatraKashi Yatra is a unique custom performed where the groom is dressed in the traditional katche Panche. He will wear slippers, umbrella, 2 big rings [which is made up of rice flour] to the ear and hold walking stick in the hand. This is a very interesting part of the wedding where the groom embarks on a mock pilgrimage to renounce the worldIt is an interesting ritual, wherein the groom pretends of leaving for Kashi as he is devoid of a suitable bride. He will pretend that he will go to Kaashi and spend the rest of his life there. He stops when his maternal uncle shows him the bride he has chosen for him. As he steps out of the kalyana mantapa the bride’s father & groom’s uncle pleads to stop him and will persuades him to stay back by marrying his daughter. The groom makes many objections but finally accepts and returns to the mantapa to get married! Kashi Yatra is symbolic. It gives the option to groom to leave the worldly treasures and lead the life of an ascetic or get married and become a householder.

Gowri Puja: All the women of both the houses pray to Goddess Gowri. The bride invokes Goddess Gowri and prays for the welfare of her would-be. The bride also gives ‘Bagana’ to the ‘Muttaide'(s) of the groom’s house. Giving Bagana is a means of seeking blessings from the elderly married women who’ve had successful married lives.

KanyaadaanaThe complexity of an Indian Hindu marriage is owing to the fact that there are many rituals performed according to Vedic practices and hymns. Kanyadaana is also such a ritual, which apart from being vital to the ceremony, tugs at the emotional cord of the bride’s parents. This is the moment when their beloved daughter finally belongs to her husband. Kanyadaana is performed on the main day function of the wedding. It is performed by the Father of the bride, where in he entrusts his daughter to the groom. In the absence of the father, Kanyadaana is performed by an elderly relative or member of the family. The bride is carried to the Mantapa by her maternal uncle. The bride and the groom are made to stand facing each other  and a white cloth is tied between them to obstruct the view.  As per the practice, the father of the bride places the right hand of the bride over the right hand of the groom. Sri Lakshmi Narayana idol is kept along with a coconut on top of the bride & groom’s palm.Then the father of the bride pours out a libation of sacred water symbolizing the giving away of the daughter to the bride groom. As a condition for offering his daughter for marriage, the father of the bride requests a promise from the groom for assisting the bride in realizing the three ends: Dharma, Artha, and Kama. The groom makes the promise by repeating three times that he will not fail the bride in realizing Dharma, Artha and Kama. After this, the priest recites Vedic hymns. This way the father gives her daughter as a gift to the groom. As per tradition, groom is considered a form of Lord Vishnu. Thus, presenting him gifts is deemed as the greatest honour for the parents of the bride. As a result, they offer their daughter to the groom, who is their most cherished gift. As a symbol of acceptance, the groom touches the right shoulder of the bride, promising to take care of her and holding her responsibility.

Maangalya Dhaarana: Amidst chanting of vedic hymns, the groom ties the knot to bride. In Hindu weddings, one of the most sacred customs is of tying mangalsutra. It is basically a black and gold beaded necklace with a gold or diamond pendant. Mangalsutra carries immense importance in Hindu weddings as well as in the lives of Hindu married women. A mangalsutra is tied around the neck of the bride by the groom during the wedding rituals. It is a symbol of marriage. The word mangalsutra can be deciphered as ‘sacred thread or cord’; as ‘mangal’ means auspicious and ‘sutra’ means thread or cord. Though in appearance it looks like a jewellery item, it is definitely much more than that. The concept is thought to have originated in South India, where it is known as thali or thaali or maangalya. It is a yellow thread painted with turmeric paste and is tied around the bride’s neck with three knots. It has a great importance in Indian tradition.Its believed that Godess Shri Mahalakshmi resides in the Thali and protects the marriage from any evil.

Three Knots used for tying thali symbolize three different aspects of a married woman,
  1. The first knot represents her obedience to the husband.
  2. The second to parents.
  3. The third represents her respect for God.
However, the shape and size of mangalsutra varies from state to state and region to region. In north India, it is a necklace with black and gold beads with either a gold or diamond pendant. In the west, it consists of two gold rounds with black beads. Moreover, they are available in all sizes from short to long. Considering the importance of mangalsutra, it is worn as a symbol of marital dignity and chastity. It is a promise from a husband to his wife that they will always stay together. 

It depicts the union of the husband and the wife and protects them from evil. Whatever might be the meaning, mangalsutra occupies a significant position in Hindu marriages and rituals. Not to forget, women have become quite flexible nowadays, in relation with the custom of wearing mangalsutra. 
Apart from the mangalsutra, the Toe rings, the Kumkuma, bangles and nose ring are also offered to the bride. All these ceremonies are performed in front of Homa Kunda. Agnideva the fire God, is evoked to witness the proceedings. The priest lights a sacred fire in the presence of the bride and groom.
Paani Grahana: After Mangalya Dhaarana, the groom lowers his right palm and encloses it over the right hand of the bride. He covers all the five fingers of the right hand of the bride with his right palm through this act of paani grahana. He prays for long life, progeny, prosperity and harmony with the bride during their married life.
Laaja Homa: The bride’s brother gives his sister puffed rice. The groom guides the bride’s hands and the puffed rice is consigned to the sacred fire. This signifies the bridegroom asking the bride to merge completely with her new family.
SapthapadiThis is the ritual where the couple walk around the sacred fire. A nuptial knot is tied between the ends of the bride and groom’s attires signifying an unfailing bond established between two souls. The groom walks with the bride to the right side of the sacred fire while holding his wife’s right hand. He stops, bends down and holds the right toe of his wife with his right hand and helps her take seven steps around the fire. At the beginning of each step, he recites a Vedic mantra. Through these circumambulations, the bride follows the groom and together they utter the seven sacred vows of marriage. These seven vows are known as Saptpadi, which are performed along with Mangalpheras, which is revolving around the sacred fire. Any marriage is incomplete without these vows and is deemed complete once they are conducted. On the day of the wedding the bride and the groom sit under the Mantapa or the scared canopy for this ritual. The bride is seated towards left of the groom before the pheras, while towards the right after they are complete. 
Seven handfuls of rice and coins are placed in the northern periphery of the ‘Mantapa’. As the groom leads the bride to each pile, she places her right toe on it, while he says :
1. With this first step be the giver of food
Groom: You will offer me food and be helpful in every way. I will cherish you and provide welfare and happiness for you and our children. 
Bride: I am responsible for the home and all household responsibilities.
2. With this second step be the source of strength
Groom: Together we will protect our house and children.

Bride: I will be by your side as your courage and strength. I will rejoice in your happiness. In return, you will love me solely. 

3. With this third step be my prosperity

Groom: May we grow wealthy and prosperous and strive for the education of our children. May our children live long.

Bride: I will love you solely for the rest of my life, as you are my husband. Every other man in my life will be secondary. I vow to remain chaste. 

4. With this fourth step be my source of happiness
Groom: You have brought sacredness into my life, and have completed me. May we be blessed with noble and obedient children.  

Bride: I will shower you with joy, from head to toe. I will strive to please you in every way I can. 

5. With this fifth step be the mother of our children
Groom: You are my best friend, and staunchest well-wisher. You have come into my life, enriching it. God bless you.

Bride: I promise to love and cherish you for as long as I live. Your happiness is my happiness, and your sorrow is my sorrow. I will trust and honor you, and will strive to fulfill all your wishes.

6. With this sixth step be my companion in all seasons
Groom: May you be filled with joy and peace.  

Bride: I will always be by your side.

7. With this seventh step be my friend forever
Groom: We are now husband and wife, and are one. You are mine and I am yours for eternity.  

Bride: As God is witness, I am now your wife. We will love, honor and cherish each other forever.

So the bride and groom take seven steps together, symbolizing the beginning of their journey through life as partners.
After the Saptapadi the couple sits down, with the bride sitting on the groom’s left and the groom ties the mangalsutra around the bride’s neck assisted by five Sumangalis or married women. This officially concludes the wedding, and the couple gets up and goes over to seek the blessings from the elders of both families.
Sighting of Arundhati Nakshatra: Once the Sapthapadi is completed, the groom gently places the bride’s foot on a grinding stone near the fire and slips silver rings on her toes. The couple is then shown the Dhruva Nakshatra or Pole Star a symbol of permanence and also the ‘Arundhati Nakshatra, a symbol of purity and virtue. Groom shows her the Arundhathi nakshatra, arundhathi who is a wife of Vashishta maharishi is considered an ideal wife, symbol of chastity. 
Later a Traditional Meal is served on banana leaves.Its called as “BHOOMA”. They put five Banana Leaves together & make the Newly Wed Couple to eat together. The place will be decorated with Colourful Rangoli, Silver Deepada Kambhas & Candles will be lit. Five types of sweets would be served to the married couple.
Griha Pravesha: Gruhapravesha is the official ceremony where bride enters her marital home. The groom’s mother and sister receive the bridal couple at the doorstep. Groom’s sisters will block them in the door and ask them to sing songs, play some games. Groom has to bribe them then only they will allow the couple to enter. A measuring jar (Seru/Mangal Ghata) filled with raw rice & Jaggery is kept on the threshold of the main door and the bride is asked to kick it slowly with her right foot and then enter with the husband. She is now officially the daughter-in-law. Women will perform a ‘Aarti’ for the couple.
Post Wedding
After all the rituals are over there will be Reception in the evening. It is just a formal function to introduce the new couple to family, friends and relatives. A wedding feast will be served. Now a days people also arrange orchestra or some musical programs to entertain the guests. The Reception party concludes the wedding, which is organized in a banquet hall by the groom’s family. The main aim of this party is introduction of the bride, enjoyment, and relishing mouth watering delicacies.
On the second day after marriage, the bride’s parents visit the newly wed couple. They then take the couple to their home along with themselves. The couple stays there for some days after which the groom’s family goes to the bride’s house to take them back. Lunch is hosted by the groom’s parents on the next day of wedding, which is also called as Beegara Outhana. On that morning Satyanarayana Pooja will be performed in the groom’s house. Bridal couple start their new life by performing the auspicious pooja.
Fifth day of the wedding again a wedding feast will be served in both the houses (family) as they do chapparada pooje.

 

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RIP :: Rest In Peace :: Is it correct to say ?

“RIP” or “Rest in Peace” is a phrase that you should use for those who practices to bury a dead body and presume that the human is going to rest in the ground till the judgment day or resurrection.

For Hindus, the belief is that the living being is not a body but soul and the body acts just as an abode for the soul through one life. The soul leaves one body and acquires the new and the ones who are able to break the cycle of life achieves “Moksha” means salvation. Hence, this concept of resting in piece is not valid in Hinduism.

Each soul makes the journey towards its own true nature, slowly but surely. Sometimes slipping and sliding back but ever on its way forward.
Leaving one body only to be reborn in another is considered like a change of clothes I.e. only external changes while the internal Atma continues on it’s journey to Mukti.

There is no expression analogous to RIP in Hinduism (Sanatan Dharma) as according to it, souls (Atma) do not rest in peace, they are either reincarnated or achieve Moksha{get assimilated/ merged with the Supreme Soul (Paramatma)}.

Kanchi Sage Says,

After death a person’s soul – Jiva- seeks to reach paraloka, the ultimate destination. Jiva cannot be destroyed though the sarira (the body) can be.Our Vedas tell us that in the after-life a person achieves ‘saalokhya’ when he gets into devaloka; ‘sarshtita’ when he can get the wealth of devas; and ‘saayujya’ when he becomes a deva himself. I would therefore submit that we should convey through our condolence message the meaning that the departed soul will continue to travel in quest of the Pitruloka, and we should seek God’s blessings to the soul to have a smooth passage. So we can say “may God confer on the soul a happy transition to its sublime destination”. This will be more aligned to our way of thinking. The small but significant difference is in the suggestion of movement of the soul and not its ‘resting’. There can be alterations in this for specific sampradaya’s: Vaishnava-s can say “Acharyan thiruvadiprapti” or “Vaikunta prapti” while Smartha-s can say “Sivaloka prapti”. I hope I do not appear to be hair-splitting or being hung on semantics. The idea to be conveyed varies, and hence my proposal.

In Sanatan Hindu Dharma. , we do not have such thoughts or belief and According to Holy Shreemad Bhagavad Geeta Soul doesn’t die, get wet or burn or dry.

अध्याय 2 श्लोक 23
यह आत्मा न तो कभी किसी शस्त्र द्वारा खण्ड-खण्ड किया जा सकता है, न अग्नि द्वारा जलाया जा सकता है, न जल द्वारा भिगोया या वायु द्वारा सुखाया जा सकता है |

अध्याय 2: गीता का सारश्लोक 2. 23

नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः || २३ ||

But soul is changing body like we change clothes, according to its own Karma. Soul goes To different Yoni or get Moksha and merge with Lord Shiva or Shree Krishna.
Hence, this concept of resting in piece is not valid in Hinduism.The expressions we can use:

Now coming to the point, the kindred expressions in Hinduism could be:

  • Prayers for the departed soul
  • May the soul achieve the highest abode
  • May soul achieve Moksha
  • My soul achieve heaven
  • This is not a serious matter, but it would be nice if we use terms which in accordance with Hindus philosophy.

– Jai Shri Ram

Essence of Bhagvad Gita

If you don’t know what happens in Mahabharata, let me give you a brief backdrop. A great warrior fights against the injustice, only to be overcome by sorrow. He fights against everyone he has every cared for, including his own cousins, teacher, classmates. The sorrow gets most out of him, and thus he tries to give up the war.

When that happens, his Guru gives him the lesson of the lifetime, just like how Yoda does in Star Wars. Bhagavad Gita consists of 18 chapters of this lessons of life, emotions, ambitions and everything. Following are the essence of it:

You should enjoy your work

When we work, we look at the result rather than the process. Gita says that the work itself must be pleasurable than the results.

What it means is that the journey is more important the destination, as the saying goes. All of the great artists, warriors, scientists achieve the greatness because they enjoy the process of creation itself.

You have to manage your emotions

A large portion of Gita talks about managing emotions and attachment. In most situations, panic and attachment can be the enemies. Bhagvat Gita portrays hundreds of examples where it teaches about how one needs to keep calm and think through to use logic over emotions, even in the worst of times.

“The awakened sages call a person wise when all his undertakings are free from anxiety about results.”

You can manage your emotion by doing these things

Gita suggests practicing Ashtanga yoga (the superset of all the current yoga) and selecting the right food. Gita has categorized food into three types: Sattva, Rajas, and Tamas. Sattva are the fruits, green vegetables, milk; Rajas are spicy foods and steroids; and Tamas is fatty foods and leftovers. Gita says:

“From Sattva arises wisdom, and greed from Rajas; miscomprehension, delusion, and ignorance arise from Tamas.”

Don’t try to copy someone else’s life

Everyone’s life is relative. A warrior might think that a farmer’s life is pleasant and filled with happiness. The farmer might think that warrior’s life is energetic and active. Both lives have equal importance in the world. The grass will always look greener on the other side. As Gita says:

“It is better to live your own destiny imperfectly than to live an imitation of somebody else’s life with perfection.”

Keep your goals intact

When we try to imitate others, we forget what our own goals and dreams are. We try to become a better somebody, even if it is worthless like how we showboat in social media sites.

“We are kept from our goal, not by obstacles, but by a clear path to a lesser goal.”

Everyone is worth your equal treatment

In simple words, treat everyone the same. A whole chapter is dedicated to this in Gita. Even to foes, act nice, because that will leave you with lesser guilt and lesser emotion burdens to fight inside you.

“He alone sees truly who sees God in every creature he does not harm himself or others.”

Do good for the sake of nothing

Don’t expect anything in return just because you did something good. Gita talks about this in various forms and makes a lot of practical sense than just the morality of it.

“A gift is pure when it is given from the heart to the right person at the right time and at the right place, and when we expect nothing in return.”

Act. Don’t just think.

We keep over analyzing things that we forget to act upon it, it is especially common on the knowledgeable. We tend to be comfortable in just analyzing things and talking about it rather than just working on that knowledge.

“The immature think that knowledge and action are different, but the wise see them as the same.”

Keep your duties in check.

If you have promised something, then just do it. Don’t over analyze and use analysis-paralysis as an excuse to achieve great things in life.

“You might like another’s duty, and dislike yours. But still, do your own duty, and not another’s, even if you can do another’s duty very well. Or you’ll go on being caught up in the field of opposites. And there will be no end to your suffering.”

There is always a bigger power than the biggest power.

You might feel dejected because we think that we can do nothing about it. We end up throwing the towel. But according to Gita, the truth will always win, in one way or the other. So, you must keep doing your duty, even though your enemy looks formidable.

“In order to deliver the pious and to annihilate the miscreants, as well as to re-establish the principles of truth, I advent Myself time to time.”

Courtesy: Detechter

Naivedyam

*NAIVEDYAM: WILL GOD EAT OUR OFFERINGS?*
Here is a very good explanation about Neivedyam to God. Will God come and eat our offerings?Many of us could not get proper explanation from our elders.An attempt is made here.
A Guru-Shishya conversation:
The sishya who doesn’t believe in God, asked his Guru thus:

“Does God accept our ‘neivedhyam'(offerings)? If God eats away the ‘prasadham’ then from where can we distribute it to others? Does God really consume the ‘prasadham’, Guruji?”
The Guru did not say anything. Instead, asked the student to prepare for classes.
That day, the Guru was teaching his class about the ‘upanishads’. He taught them the ‘mantra’: “poornamadham, poornamidham, ……poornasya poornaadaaya….” and explained that: ‘every thing came out from “Poorna or Totality.” (of ishavasya upanishad).
Later, everyone was instructed to practice the mantra by-heart. So all the boys started praciting. After a while, the Guru came back and asked that very student who had raised his doubt about Neivedyam to recite the mantra without seeing the book, which he did.
Now the Guru gave a smile and asked this particular shishya who didn’t believe in God: ‘Did you really memorize everything as it is in the book? The shishya said: “yes Guruji, I’ve recited whatever is written as in the book.
The Guru asked: “If you have taken every word into your mind then how come the words are still there in the book? He then explained:
“The words in your mind are in the SOOKSHMA STHITI (unseen form). The words in the book are there in the STOOLASTHITI (seen).
God too is in the ‘sooksma sthiti’. The offering made to Him is done in ‘stoola sthiti’. Thus, God takes the food in ‘sookshmam’, in sookshma stithi. Hence the food doesn’t become any less in quantity.
While GOD takes it in the “sookshma sthiti”,  we take it as ‘prasadam’ in ‘sthoola sthiti’.
Hearing this the sishya felt guilty for his disbelief in God and surrendered himself to his GURU.

When Bhakti enters Food, Food becomes *Prasad…*

When Bhakti enters Hunger, Hunger becomes a *Fast…*

When Bhakti enters Water, Water becomes *Charanamrit…*

When Bhakti enters Travel,  Travel becomes a *Pilgrimage…*

When Bhakti enters Music , Music becomes *Kirtan…*

When Bhakti enters a House, House becomes a *Temple…*

When Bhakti enters Actions, Actions become *Services…*

When Bhakti enters in Work,  Work becomes *Karma…*

When Bhakti enters a Man, Man becomes *Human….*

Sankalpa Shloka and Jambudeepa

​JAMBUDWEEPA AND THE SANKALPA

All of us would have probably heard the words, “…..Jambudveepe Bharatha Varshe Bharata Khande…..” during the sankalpa mantram which forms an integral part of all Vedic rituals. However, most people in foreign countries regularly come to our page with the doubt as to how they must modify this sankalpa mantra to suit the etymology of those countries. This post hopes to throw some light on this aspect.

What exactly is this “Jambudweepa”?

Jambudveepa consisted of modern Asia, Europe, Africa and North America and not merely the Indian subcontinent.

This Jambudvipa was divided into nine varshas (geographical regions) of which one was Bharatha Varsha. The other eight varshas were:

2.Ketumula Varsha

3.Hari Varsha

4.Ilavrita Varsha

5.Kuru Varsha

6.Hiranyaka Varsha

7.Ramyaka Varsha

8.Kimpurusha Varsha

9.Bhadrasva Varsha.

India which was then called Bharathavarsha extended in the west including the regions of modern Egypt, Afghanistan, Baluchistan, Iran, Sumeria upto Caspian Sea (which was called Kashyapa Samudra in those days). Within this Bharata Varsha was located the Bharata Khanda which was the heart of the Vedic civilization & the place where we Indians currently reside.

This is one of the innumerous proofs that the Indo-Aryan race theory is a conspiracy theory moulded by western countries to show us in poor light. All of the regions so mentioned in the race theory are a part of Bharata Varsha & there was never a so called “invasion”.

What is amazing is the fact that our ancestors had an excellent overview of the geography of the world back then.

It can be observed that in those times, most of South American continent, southern half of African Continent and entire Australia were submerged under water. On the other hand most of modern day Atlantic ocean and Pacific ocean, and the entire Arctic ocean were above sea level.

This also proves the logical fallacy of the Western missionaries which claim that the Vedic civilization is just 5000 years old, Kurukshetra war took place just a few thousand years back,etc.

The vedic civilization existed at times when Australia was submerged below the ocean! Imagine how long back that must have been!

What is rather disappointing is the fact that our government to this day teaches all sorts of disproved, anti-Indian & illogical theories in our textbooks solely for “minority appeasement” & to support the slow conversion on Hindus to Christianity, a mission well sponsored by the missionaries of the West.

The credits for this discovery go to the great soul Lokamanya Balagangadhar Tilak. More info can be found in his book “The Arctic Home in the Vedas”.

Its disgusting that our government teaches our younger generations to think how worthless our ancestors were rather than teaching them about these great discoveries by such patriots.