Martand Sun Temple (Kashmir)

Martand Sun Temple is considered as an important historic ruin of Kashmir. It sets a perfect example of a typical ancient Sun Temple mostly seen in India, with the other one existing as the Sun Temple of Konark, situated in Orissa, India

Martand Sun Temple was dedicated to Surya (Sun) and is now in ruins. The ruins of the temple are located near Anantnag in the Indian state of Jammu and Kashmir. Martand is another Sanskrit name for the Hindu Sun-god. The temple was built around 8th century. The Martand temple is situated at Kehribal, 9 km east-north-east of Anantnag and south of Mattan.

The Sun Temple at Martand is among the most imposing ruins and was/is the largest Hindu temple in Kashmir. This historic temple was built by Ram Ditya in the 5th century probably between 490 and 555 AD. The collonade probably dates back to 693-729 AD. It was further modified by King Lalitaditya in the 8th century.

King Lalit Aditya belonged to the Surya dynasty period, and was a Kshatriya or King of the Warrior Military Caste, considered to be a highly authoritative figure, yet considerate and gentle leader to his people, during those times. It was during his era when the Sun, Moon and Holy entities were greatly worshipped and believed to possess spiritual and supernatural powers. Built to represent this Solar or Surya Dynasty, King Lalit Aditya had the Martand Temple built to commemorate Bhaskar, known then as the Sun God.
The name Martand is derived from the word ‘Mattan’, a word that sprouts from ‘Macch – Bhawan’ or ‘Fish Mansion’. Mattan is also known by several names that include Martand and Matan and these are the words from where the Temple got its name as most likely, the King thought of naming it after the profession of his people of those days, who were primarily fishermen and traders.

Martand thus, captures a very high position amongst the exquisite architectural designs of the world and is considered to one of the most famed examples of the architectural skills of the Kashmiri people who took pride in their skills. They ensured that an equally perfect scenic spot was chosen as the place to erect this beautiful Temple that would one day be the pride of Kashmir as well, putting it in the map of architectural excellences on a global scale.

The temple was completely destroyed by Sikandar Butshikan in early 15th century. It took one year for Sikander Butshikan to fully damage and destroy this Martand temple.

Sikandar won the sobriquet of but-shikan or idol-breaker, due to his actions related to the desecration and destruction of numerous temples, caityas, viharas, shrines, hermitages and other holy places of the Hindus and Buddhists. He banned dance, drama, music and iconography as aesthetic activities of the Hindus and Buddhists and fiated them as heretical and un-Islamic. He forbade the Hindus to apply a tilak mark on their foreheads. He did not permit them to pray and worship, blow a conch shell or toll a bell. Eventually he went on burning temples and all Kashmiri texts to eliminate Shirk. Sikandar stopped Hindus and Buddhists from cremating their dead. Jizya (poll-tax) equal to 4 tolas of silver was imposed on the Hindus.

Today, the ruins of the King Lalit Aditya era seems to have vanished with time and only the remnants of this massive Martand Temple exists, which stands as testimony to the religious obeisance of the ancient inhabitants of Kashmir, who used this temple premises as their worship and pilgrimage ground.

Seven Layers of Skin in Ayurveda

The skin is a complicated structure with many functions.

It is commonly known that there are three primary layers of skin on a human body:

1.Epidermis: outermost layer of skin that provides a waterproof barrier and creates our skin tone.

2.Dermis: contains tough connective tissue, sweat glands and hair follicles.

3.Hypodermis or Subcutaneous: made up of fat and connective tissues.

According to Acharya Sushruta in Ayurveda the skin has seven distinct layers, each with its own structure and function, providing support to the layers above it.The skin as a whole is able to perform its overall functions effectively when all the layers and healthy and balanced.

SKIN LAYERS:

1.Avabhasini: As the outermost layer, it is the source of complexion and reflects the quality of the Rasa Dhatu (primary nutrient fluids) in our body.  This indicates any inner health or disorder that we may have and whether the body’s physiology as a whole is balanced or imbalanced.  Devoid of its own colour, it reflects the colours of inner layers and the aura of the individual.  When affected, pimples,acne, dandruff etc arise on the body.  It resembles the colour of molton iron.

2.Lohita: This layer supports the outermost layer. It indicates the quality of Rakta Dhatu (blood). If there is ama (impurities) in the blood, it impacts the aura of the outer layer and accentuates sensitivity to the sun. The color of this layer resembles molten iron.

3.Shweta: This is a white layer, and it provides balance to skin color, lightening the darker colors of the inner layers.

4.Tamra: This layer nurtures the upper layers of the skin. It supports the immune system. This is the layer that helps the skin perform its function of being a "barrier." Skin infections reflect an imbalance in this layer. It is copper-colored.

5.Vedini: This fifth layer sensually links the skin to the rest of the body. It is the center for transformation of sensation-feeling of pain, for example.

6.Rohini: This layer supports healing and regeneration. Imbalance in this layer retards healing and the disappearance of scars over time. A balanced diet, rich in nutritional value, supports the rohini layer.

7.Mamsadhara: This innermost layer is the platform for the skin's stability and firmness. When this layer is in balance, the skin looks young and supple. A skin product that has a vayasthapana effect nourishes this layer to help retard the aging process.

Ayurvedic formulations for the skin, both internal and external, seek to combine herbs to positively influence multiple layers of the skin. Turmeric, for example, impacts the avabhasini layer because it is a complexion-enhancer, the lohita layer because it helps purify the blood, the tamra layer, because it is an immunomodulator, and the rohini layer, because it is an anti-inflammatory. That's why turmeric is found in many ayurvedic formulations for the skin.

We can balance our doshas by following proper ahara and Vihara (diet and life style modifications) .This makes our skin healthy.

• Drink plenty of fresh clean water to help eliminate body wastes and toxins. It also keeps constipation at bay.
• Incorporate  fresh fruits and vegetables in major portion of your diet. Dark green and orange vegetables and fruits have antioxidants and also possess cancer fighting properties.
• Lack of sleep causes dark circles and diminishes the glow of your skin. Aim for 7-8 hours to keep the skin healthy and glowing.
• A brisk walk for 45 minutes keeps the skin healthy by improving blood circulation and eliminating toxins. Lack of exercise leads to dull looking skin.
• Avoid any form of tobacco, alcohol or drugs which can make the skin look lifeless and unattractive.
• Find ways to handle stress that can cause dark circles, loss of complexion and cause the skin to age.  Try out yoga, meditation or incorporate some deep relaxation technique into your daily lifestyle.
• And lastly, avoid sweets, chocolate, junk food, deep fried, oily and spicy food.

Vishwaroop - The Cosmic form of God

Vishwaroop or Viratswaroop is the cosmic form of God. Vishwaroop is an iconographical form and theophany of the Hindu god Vishnu or his avatar Krishna. Vishwaroop has innumerable forms, eyes, faces, mouths and arms. All creatures of the universe are part of him. He is the infinite universe, without a beginning or an end. He contains peaceful as well as wrathful forms.

For Hindus, God is the container of all things. All existence is a manifestation of the divine. This understanding of the world makes no room for the notion of ‘evil’. Evil means that which is devoid of Godliness. When everything is God, then nothing, not even things we despise and shy away from, can be ungodly. Good and bad are judgements based on human values. Human values critical though they may be to establishing civilized society are based on a limited understanding of the world. When understanding changes, values and judgements change and with them society. The Sanskrit word ‘maya’ refers to all things that can be measured. Human understanding of the world is limited, hence measurable, hence maya. To believe this maya is truth is delusion. Beyond maya, beyond human values and human judgements, beyond the current understanding of the world, is a limitless reality which makes room for everyone and everything. That reality is God. 

For Hindus, all of creation is divine. Everything in nature is therefore worthy of worship. There is no discomfort visualizing God in plants, animals, rivers, mountains, rocks and in man-made objects such as pots, pans, pestles and mortars. Stories such as the one following transform rivers into molten forms of God.

Pepper - Black Gold of Ancient India

Black Pepper (Piper nigrum) is one of the oldest spices in the world. The history of black pepper in India dates back to the prehistoric times. Black pepper was referred to as "black gold" in ancient India, mainly due to its high value as a trade good. It was even used as a form of commodity money. Black pepper has been used in different ways in India, since ancient times. Evidences are there that it has been associated with Indian cooking since 2000 BC. The primary cultivation of Pepper in India was done in the Malabar Coast (presently the state of Kerala).

In the ancient period, black pepper was frequently traded from the Malabar Coast to Middle East, through the Arabian Sea. During the medieval period, black pepper travelled to Europe, Middle East and North Africa from its native place, India. It also started to be cultivated in Java, Sunda, Sumatra, Madagascar, Malaysia, and elsewhere in Southeast Asia, by the 16th century.

Several usages of black pepper have been found, since the ancient period. Black pepper was used extensively in various remedies in the traditional treatment methods like Ayurveda, Siddha and Unani in India. It was used largely for curing the illnesses like constipation, diarrhoea, earache, gangrene, heart disease, hernia, hoarseness, indigestion, insect bites, insomnia, joint pain, liver problems, lung disease, oral abscesses, sunburn, tooth decay, toothaches, etc. Apart from these, pepper was used to treat eye problems, as well, often by applying salves or poultices made with pepper directly to the eye. It has also been found that piperine can significantly increase absorption of selenium, vitamin B and beta-carotene, and also other nutrients. The Buddhist Samannaphala Sutta also has mentioned about pepper being used as a medicine, during that period. In fact, pepper was one of the few medicines that a monk was allowed to carry, at that time.

Besides medicinal usages, Black Pepper was also used for serving other purposes in ancient India. The black pepper essential oil was used extensively in ancient times and is utilised in different ways in modern India, as well. The oil is produced from the steam distillation of the dried and crushed black peppercorns and is considered as anti-septic, analgesic, digestive, anti-catarrhal, and diuretic. The oil is also considered as a stimulant, bactericidal, expectorant and a tonic. Black pepper is used as a mental stimulant and helps to increase stamina and aid alertness. It can be used to help increase concentration and prevent memory loss, as well. Black pepper has earned reputation as an aphrodisiac. It has been used for maintaining stamina in long journeys. It has also been proved that inhalation of the vapour of black pepper extract, can lessen smoking withdrawal symptoms, as well.

Black pepper is cultivated quite extensively throughout India, now-a-days. However, the maximum cultivation is done in the southern Indian states of Kerala, Karnataka and Tamil Nadu. Kerala accounts for about 90% of India's total pepper production. Places like Kochi, Sulthan Bathery in Kerala are the primary markets for black pepper in India. The other places like Nagpur, Indore and Delhi have also developed as the major up country markets for pepper, recently. India is considered one of the leading producers of Black pepper worldwide at present. It produces a major portion of world's total black pepper production, every year. Black pepper is also an integral part of India's industrial scenario, as India earns a huge amount of foreign currency by exporting black pepper worldwide. In fact, black pepper is counted amongst the largest contributors to India's spice industry.

The Powers(अष्ठ सिद्धि) of lord Hanuman

In Hinduism eight siddhis (Ashta Siddhi) or Eight great perfections (mahasiddhi) are known.
The powers that lord Hanuman acquired through the process of his development gave him supernatural god-like powers. There are eight primary powers that are mentioned in the scriptures in relation to lord Hanuman. Those who have studied Kundalini Yoga, Gnosis, or Tantra will recognize these powers because these are the same powers that one acquires when the Kundalini awakens. They are:

1. Anima: the ability to shrink ones size
2. Mahima: the ability to increase ones size
3. Lagima: the ability to be weightless
4. Garima: the ability to increase ones weight
5. Brapti: the ability to travel anywhere and acquire anything
6. Parakamya: an irresistible willpower
7. Vastiva: mastery over all creatures
8. Istiva: the ability to become godlike with the power to create and destroy

Clearly, this is an impressive list of powers, and throughout the stories of lord Hanuman he uses all these powers in service of Rama, always in service to God, never for himself. This is precisely what is interesting about these powers and about the stories of lord Hanuman.

When we hear about spiritual powers, when spiritual people study spirituality, yoga, Tantra, we immediately begin to imagine, "That would be so cool if I had that ability. If I could shrink myself tiny or make myself huge or leap to the sun..." Yet notice that we want powers for ourselves, for our pleasure, and so others will admire us, fear us, and envy us. That is our first impulse. We want spiritual powers for ourselves. This is a very important thing to notice about ourselves.

War Ethics And Rules Of Engagement In The MAHABHARAT

The laws of armed conflicts were founded in ancient India on the principle of humanity. The ancient Hindu texts clearly recognized the distinction between military targets, which could be attacked, and non-military persons and objects, which could not be attacked. Warfare was thus largely confined to combatants, and only the armed forces were legitimate targets. It was not allowed to destroy  either cities or towns during war. Humanitarian considerations are also a powerful motivating force behind the codification of modern international humanitarian law, the main objective of which is to limit the suffering caused by war.

In Hindu tradition the spirit of unity and universality extends to the whole world. The Rig Veda declares that “there is one race of human beings,” so the validity of different traditions, religions, indeed of paths to truth, has always been respected. Our guiding principle has been “Sarva Dharma Sambhava(respect for all religions).” In ancient times the first and foremost duty of the king was to protect his people. Protection consisted in countering internal threats as well as external aggression to man’s liberty.Hinduism,like most religions, believes that war is undesirable because it involves the killing of fellow human beings and hence should be avoided as a means of settling disputes.However, it does acknowledge that there might be situations when it is better to wage war than to tolerate evil.

Already in ancient India, the importance and necessity of a standing military force was understood. This recognition subsequently led to the maintenance of a permanent militia to fight off any kind of opposition and aggression.The armed forces were thus also etained in times of peace. Interestingly, it was widely acknowledged that peaceful remedies should be exhausted before having recourse to armed force. Ancient India developed a method in four successive stages for the settlement of disputes between States: the first stage is called peaceful negotiation (sama); the second stage consists of offering gifts (dana) to appease the enemy; the third is a veiled threat (bheda); and the last stage allows the use of force (danda).The clash of arms in battle is therefore clearly undesirable as long as it can be avoided. The policy of conciliation and making gifts should be tried first before engaging in war.

War Ethics And  Rules Of Engagement  In The  MAHABHARAT:

1. War is to begin at sunrise and end at sunset.

2. A single warrior cannot be attacked by multiple warriors.

3. Warriors that had the same weapon and mount, i.e., horse,  elephant,chariot or on foot can duel with each other.

4. A warrior that has surrendered cannot be injured or killed.

5. The surrendered warrior becomes a prisoner of war and is subject to the protections allocated to such a warrior.

6. An unarmed warrior cannot be injured or killed.

7. A warrior with his back turned away from the opponent cannot be injured or killed.

8. A person or animal not partaking in the battle cannot be killed.

9. An animal in battle cannot be killed unless it is considered a direct threat.

10. Each weapon carried in battle came with certain rules that had to be complied with. As an example, it was prohibited to strike the enemy below the waist in a battle with mace.

11. The war had to be just and warriors were not to engage in an unjust war.

12. Land was not to be harmed in any shape or form.

13. Farmers were to be unaffected in a battle and their lives, along with those of women and prisoners of war were considered sacred.

How vedic philosophy influences Werner Heisenberg

Werner Heisenberg, a scientist with a spiritual bent of mind, was elated and inspired after coming to Shantiniketan. While living in Germany he had heard and read a great deal about india. He had heard many stories and praises of Ved mantras, Vedic rishis and their Ashrams. Great poet of Germany, Goethe was his most favourite poet. Werner Heisenberg had read german translation of Abhigyan Shankuntalam of Kalidas by Goethe many times. He knew many verses of this poem by heart. Rishi Knava and the poetic description of the natural beauty of his Ashram had always impressed him.

The very first sight of Shantiniiketan had impressed Heisenberg very much.For the young Heisenberg to see Rabindranath Tagore, to converse with him, to sit in his company was like the dream world coming true. For the last nine years during which he had been doing atomic researchh along with his fellow scientists; he had been writing letters to Rabindranath Tagore.
In 1920 Heisenberg along with Neils Bohr of Denmark, Louis de Broglie of France, Erwin Schrodinger and Wolfgang Pauli and Paul Dirac of England had started research on the nature of atom. The myth that the smallest particle of the matter was atom or nucleus had already been shattered. By now science had gone beyond electron, proton or neutron. Even after the discovery of baryons, mesons, tachyons and around 20 companions of these smaller particles, it was still unclear whether there was any still smaller constituents of the matter; if yes, what was that? All these scientists, ignoring the narrow boundaries of their nations and the political and diplomatic limits, were in constant touch with each other in finding the truth.

During the course of their research all these scientists at sometime or the other felt that perhaps fundamentally there was nothing like matter; as, while studying the vibrations, they had found out that the reality of the atoms was the waves of energy. After understanding this reality they abandoned the particle theory and initiated the study of wave mechanics. At this juncture Heisenberg was reminded of India and the philosophy of Indian rishis. Though he had been engaged in this research for about 9 years and during all this period he had been in correspondance with Rabindranath Tagore, in the year 1929 he decided to visit India and that day he was in Shantiniketan in the season of mild winter. After reaching Shantiniketan he gave a detailed report of his investigation, along with his associates to Babu Rabindranath Tagore and then in a dissappointed tone mentioned – “ While discovering the smallest particle of matter, now it seems that the notion of the matter is a myth; then what is the reality?” In answer to this Rabindranath melodiously uttered a shloka (verse) from ‘Vivek Chudamani’ a composition of the great Acharya of Advaita, Adiguru Shankaracharya –

Yadidam sakalam vishwam nanarupam prateetmagyanat.
Tatsarvam brahmaiva pratyastasheshabhavanadosham.

“Out of the ignorance the entire universe seems to be of varied forms and names, but in reality this is Brahma, devoid of the defects of all emotions.”
With this the poet had taught him the essence, the fundamental secret of the philosophy of Vedanta – “ The matter and all its forms are myth; to that extent the energy, which is the subtle form of matter and its variations, is also false. The reality is that all the differences whether of matter or of the various forms of the nature, all of those are illusions. What is truth is undifferentiated and that is Brahma – that is certain and everything else is uncertain”.

This concept of Vedanta, experience of Acharya Shankar, was well assimilated by Heisenberg. For many days, he was engaged in discussion on the Advaita truth of Vedanta with Rabindanath Tagore. During the course of these conversations Rabindranath informed him about Swami Vivekananda, who had revived the Vedic wisdom in this era. He himself accompanied Heisenberg to Dakshineshwar and shown him the room where Vivekananda used to sit, listening to the teachings of his Gurudev Ramakrishna Paramhansa. Then he took him to the Belur Math, the headquarters of Ramakrishna Missions, which was established as the Yugateerth of Advaita Vedanta.There, while illucidating one saying of Vivekananda, he mentioned – “ All the differences whether these are social, biological or natural are myth. Only truth is one, which is undifferentiated and that is Brahma”.

“What is Brahma”?, Enquired the young Heisenberg with great curiosity. In reply to this, Rabindra Babbu, standing at the banks of Ganga near Belur Math pointed to the magnificent water of Ganga, ignoring all the imaginary differences of the varied shapes and temeratures of water particles and said –

Nirastmayakritasarvabhedam nityam sukham nishkalamaprameyam.
Aroopvyaktamanakhymavyayam jyotih swayam kinchididam chakasti.

“He is free from all imaginary differences; He is eternal bliss, devoid of art and is not a subject of proofs, etc. He is some unexpressed, unnamed, and indestructible light which is glowing on its own.”
After listening to the experiential verse of Acharya Shankar in the melodious voice of the poet Rabindranath, Heisenberg found a new direction for his research. After returning from India, impressed by the Advaita philosophy; he postulated the Principle of Uncertainty. After many years, on 11th April 1972 in the city of Munich in Germany, when the famous physicist Fritjof Capra visited him, Heisenberg narrated many of his experiences and said – the scientifc spirituality, pioneered by India is the need of the present Era.

This inspiration has provided the basis for the historical creation of the masterpiece “The Tao of Physics”, by Fritjof Capra.