Category Posts

• Sushruta Samhita | The Diseases of the urinary tracts
  

  Mathomathis would like to present an article on  Sushruta Samhita | Medical treatment of inflamed ulcers based on  the book Sushruta Samhita, volume 4: Cikitsasthana by Kaviraj Kunja Lal Bhishagratna | 1911 | 123,229 words. The article was adopted from the website: https://www.wisdomlib.org/, a detailed explanation is available on the website.  This disease may be ascribed to two causes, such as the congenital (Sahaja) and that attributable to the use of injudicious diet. The first type (Sahaja) is due to a defect in the seeds of one’s parents and the second is originated from the use of unwholesome food. The symptoms, which mark the first of these two types, are emaciation and a dryness (of the body), diminished capacity of eating, too much thirst and restlessness; while the symptoms, which usually attend the latter type of the disease, are obesity, voracity, gloss of the body, increased soporific tendency and inclination for lounging in bed or on cushions. A case of emaciation, etc., (viz., the first kind of Prameha) should be remedied with nutritious food and drink, etc., whereas Apatarpana, etc., (fasting, physical exercise, depletory measures etc.), should be adopted in cases of obesity viz., the second kind of (Prameha). Forbidden Articles of Food & Drink:— All patients suffering from Prameha should forego the use of (the different species of wine and fermented liquor known as) Sauviraka, Tushodaka, Shukta, Maireya, Sura, and asava, water, oil, clarified butter, milk, any modification of the expressed juice of sugarcane, cakes, milk-curd, acid, Panaka, the flesh of domestic and aquatic animals and of those which frequent swamps or marshy places Articles of diet:— The use of sufficiently old and matured, Shali and Shashtika rice, barley, wheat, Kodrava, Uddalaka, with the different preparations of Chanaka, Adhaki, Kulattha or Mudga pulse is recommended; or the meal should be taken with the Shakas (potherbs) of bitter or astringent taste cooked with the oils of Nikumbha, lngudi, mustard or. linseed oil; or with the soup of the lean flesh of Jangala animals which are possessed of anti-diuretic properties cooked without any clarified butter and unseasoned with any acid juice. Preliminary Treatment:— The patient should be first anointed with any of the oils (of Nikumbha, lngudi, Sarshapa, Atasi, etc.); or with the medicated clarified butter cooked with the drugs of the Priyangvadi group and should also be treated with strong emetics and purgatives. After the application of purgatives, an Asthapana measure with a decoction of the drugs of the Surasadi group, mixed with honey and Saindhava salt and with the powders of Shunthi, Bhadradaru and Musta by way of an after-throw, should be resorted to. (On the eighth day) in a case attended with a burning sensation, a decoction of the Nyagrodhadi group without (i.e., mixed with a little quantity of) Sneha (oil or clarified butter) should be used (in the manner of an Asthapana). The five Medicinal remedies:— After cleansing the system, the expressed juice of Amalaka mixed with Haridra (powder) and honey should be administered. As an alternative, a decoction of Triphala, Vishala, Deva-daru and Musta or an Aksha (two Tola) measure of the Kalka (powders) of Shala, Kampillaka and Mushkaka (both of them) sweetened with honey and the expressed juice of Amalaka should be taken; or powders of the flowers of Kutaja, Kapittha, Rohita, Vibhitaka and Saptaparna (should be taken with honey, Haridra and the expressed juice of Amalaka), or a decoction of the roots, leaves, barks, flowers and fruits of Nimba, Aragvadha, Saptaparna, Murva, Kutaja, Soma-vriksha, Palasha should be given to the patient. All cases of Meha are often found to yield to the use of any of these five medicinal preparations. Specific Treatments:— Now we shall specifically describe the course of treatment to be adopted in each particular type of the disease (Prameha). A decoction of Parijata should be given in a case of Udaka-meha; a decoction of Vaijayanti in that of Ikshu-meha; a decoction of Nimba in a case of Sura-meha; a decoction of Citraka in a case of Shikata-meha; a decoction of Khadira in a case of Shanair-meha; a decoction of Patha and Aguru in a case of Lavana-meha; a decoction of Haridra and Daru-haridra in a case of Pishta-meha; a decoction of Shaptaparna in a case of Sandra-meha; a decoction of Durva, Shaivala, Plava, Hatha-karanja and Kasheruka, or that of Kakubha and red-sandal wood in a case of Shukra-meha; and a decoction of Triphala, Aragvadha and Draksha mixed with honey in a case of a Phena-meha. All decoctions, to be employed in the foregoing ten types of Kaphaja-meha, should be sweetened with honey (slightly sweetened with honey—D. R). Treatment of Pittaja Prameha:— In the Pittaja types of the disease, a decoction of the drugs of the Shala-saradi group or that of Ashvattha should be administered in a case of Nila-meha; similarly a decoction of Raja-vriksha should be given in a case of Haridra-meha; a decoction of the Nyagrodhadi group, mixed with honey, in a case of Amla-meha; a decoction of Triphla in a case of Kshara-meha; a decoction of Manjishtha and (red) Chandana in a case of Manjishtha-meha; and a decoction of Guduci, seeds of Tinduka, Kashmarya and Kharjura, mixed with honey, in a case of Shonita-meha Palliative Measures:— Now we shall describe the palliative measures to be adopted even in cases of incurable types of the disease. A Kalka compound of Kushtha, Kutaja, Patha, Hingu and Katu-rohini should be taken with a decoction of Guduci and Citraka in a case of Sarpir-meha. A patient afflicted with an attack of Vasa-meha should be made to drink a decoction of Agni-mantha or of Shimshapa. Similarly a decoction of Khadira, Kadara and Kramuka should be given in a case of Kshaudra-meha; a decoction of Tinduka, Kapittha, Shirisha, Palasha, Patha, Murva, and Dusparsa (Duralabha) mixed with honey, or the Kshara, (alkaline water) prepared from the ashes of the bones of an elephant, horse, hog, ass or camel, in a case of Hasti-meha. A gruel (Yavagu prepared in the manner of Shadanga-kalpa) with a decoction […]

• Yajnavalkya Smriti | Vyavahara Law | 103
  

  The article Yajnavalkya Smriti | Vyavahara Law | 103 is a continuation from the article Yajnavalkya Smriti | Vyavahara Law | 102. Readers are advised to read the previous article before proceeding further. Balakrida of Visvarupa: This commentary was first published in two parts in 1921-22 by Mahamahopadhyaya T. Ganapati Sastri in Trivandrum Sanskrit Series. Further it is published in a single Volume from Munshiram Manoharlal in 1982. Scholars like T. Ganapathi Sastri and K. A. Nilakandha Sastri hold the view that Visvarupa, the author of Balakrida and Suresvara, the disciple of Sri Sankara were one and identical. After a detailed discussion on this matter, P.V. Kane says that Visvarupa was the name of Suresvara in his life before becoming a Sanyasin and his date can be assigned between 800 – 825 AD. Taking into consideration his remarks on Vaisvadeva ceremony Kane remarks that this author can be considered as an inhabitant of Malava, the present Malwa. In the introduction of his famous commentary Mitaksara Vijiianesvara refers to Visvarupa’s commentary as a voluminous expansion of the verses of Yajnavalkya: This is true in the case of the Acara and Prayascitta sections. But as regards the Vyavahara section, the commentary is extremely feeble in form. The simplicity of style and the multitude of works and authors cited in it make the work much noteworthy. Quotations from Vedic texts like Samhitas, Brahmanas and Upanishads, various Smrti works and Arthasastra texts prove the versatile scholarship of the author. He refers to more than 30 Smrtikaras and frequently quotes passages from Manu, Vasistha and Narada. He has also referred to the Artha-Shastras of Brihaspati and Visalaksa but Kautilya is not at all mentioned anywhere. P.V.Kane says that though he was a past-master in Purvamimamsa lore, his philosophical views seems to have been identical with those of Sankara T. Ganapti Sastri is of opinion that five commentaries of Balakrida existed and certain fragmentary portions of two of them are available now. The first one, which does not mention  its author’s name, is known as Vacanamala. The second one, which comprises only the introductory portion in 5500 verses, mentions neither its name nor that of its author. Vacanamala refers to other three commentaries named as Vibhavana, Tika  and Amrtasyandini: The emergence of these five commentaries on Balakrada is a clear evidence to the fact that the same was regarded with great importance by later scholars. Yajnavalkiya Dharmashastra Nibhandhana of Apararka This has been published in two volumes from Anandasrama press, Pune in 1903 and 1904 No. 45 and 46. In the colophons of his commentary, Apararka introduces himself as a Silahara king born in the family of Jimutavahana, the legendary hero of Nagananda: There were the feudatories called Silaharas in Konkan region in South India and according to K.A. Nilakandha Sastri, this Apararka or Aparaditya-1 might have flourished during the first half of 12 century A.D. Apararka has also authored a commentary on Nyayasara of Bhasarvajna. Apararka’s Dhannasastranibandha, as the name implies is an independent digest rather than a commentary. It is enriched with frequent quotations from various Dharmasutras, Grihya Sutras and metrical Smritis. He has quoted passages from ten Dharmasutras and has mentioned twelve Smrtikaras with the prefix ‘Vrddha’. Quotations from Smrti works Like Laghu-Yama, Laghu-Vishnu, Brahat-Yama and Brahat-Vishnu are seen constantly in this text. Long extracts extending to hundreds of verses from a number of Puranas, about 22 seem to be a peculiar feature of this commentary. Thus the abundance of quotations makes this work in mere extent nearly double to Mitaksara. Another notable peculiarity of this work is that the author has not at all mentioned the name of any of the Nibandhakaras who were earlier to him. It is also to be noted here that though the work was produced in the Konkan region in South India, it has got acceptance of high authority in Kashmir. The Srikanthacarita of Mahkha states that Aparaditya sent a veteran judicial scholar named Tejakantha from South to attend a conference at Kashmir which was conducted by the king Jayasirnha and this may be the reason for the popularity of the text of Apararka in kashmir. This work has got recognition in Banaras sub-division. Visvesvarabhatta, the author of Subodhini commentary to Mitaksara, has relied upon this work as supreme authority. Certain views which are generally associated with Jimutavahana, the founder of Dayabhaga system, were propounded by Apararka also. Dipakalika of Sulapani Sulapani is one of the foremost among the Nibandhakaras of Bengal and was regarded as an eminent jurist, next only to Jimutavahana. He was a Brahmin from Vanga territory. P.V.Kane assigns him between A.D.I375 and 1460. Raghunandana, the author of Dayatattva always refers to Sulapani as Upadhyaya or Mahamahopadhyaya. His commentary on YS is known for its brevity and good style. This work is taken as an authority, especially in respect of matters on which other works are silent. Several important works like Viramitrodaya and Astavimsatitattva refer to this work as an authority. This commentary is published by Mr. Ghorpure in 1939 in his series of Hindu Law Texts. Apart from this, Sulapani has written so many independent treatises also. Fourteen of them are designed as ending Viveka among which PrayasciCtaviveka, Sraddhaviveka, Smrtiviveka and Dattakaviveka are important. Viramitrodayavyakhya of Mitramisra Mitramisra seems to be the last among the outstanding and authoritative commentators on Hindu law. He has written a vast digest called Viramitrodaya with 22 Prakasas embracing all branches of Dharmasastra. His commentary on YS is known as Viramitrodayavyakhya or Yajiiavalkyasmrtitika. Some scholars assign him to the earliest part of 17^ century A.D. But there is a reference made by Mitramisra himself about his date in his another work, Anandacampu, which is as follows: Here, according to the Bhutasankhya calculation, the word and so the above passage shows that Mitramisra composed his Campu work in the Saka year 1690 which corresponds to 1768 of Christian era. So he can be assigned in the middle of 18th century A.D. This commentary is accepted as an authority […]

• Vaimanika Shastras – Vimana Shastras | Soundaala | 103
  

  Mathomathis would like to present the article on the Vaimanika Shastras – Vimana Shastras by Maharshi Bharadwaaja Propounded by Venerable SUBBARAYA SHASTRY Translated into English and Edited, Printed and Published by G.R. JOSYER SCHOLAR, HISTORIAN, ESSAYIST, SANSKRITIST Printed at CORONATION PRESS, MYSORE-4, INDIA. Readers are advised to complete the previous article https://mathomathis.com/vaimanika-shastras-vimana-shastras-102-32-secrets/ before proceeding further. Maharshi Bharadwaaja Sutra 11: “Phala Moola Kanda Saarovaa | “Or essence of fruits, roots, and bulbs.” Bodhaananda Vritti: In this sutra it is stated that preparations made from edible roots, potato and other bulbous vegetables, and from fruits are also suitable as food. “Ashana-Kalpa” says, If food made of grains is not available, that from roots, bulbs, and fruits may by used as food, in the form of flour, sugarcandy, manjoosha or jaggery, honey, milk, ghee, oily-products, and roots and berries which contain sweet, salt, pungent, acrid, and alkaline tastes. Such roots are said to be 56 in number. They should be purified, powdered, and duly cooked, and made into balls, and given out for use as food. Similarly the bulbous vegetables which are of 16 kinds, and fruits which are of 32 kinds, and food prepared out of them are excellent food, Food from roots develops brain, nourishes the body, strengthens the bones, and gives virility. Food from bulbs promotes brilliance, and bodily vigour, and strengthens the life current. Food from fruits nourishes mind, intelligence, blood, flesh, and vital liquids. Therefore these alternatives are recommended for pilots of Vimanas. Maharshi Bharadwaaja Sutra 12: “Apicha Trinaadeenam | “Even grasses, herbs and shrubs.” Bodhaananda Vritti: This sutra indicates that even grasses, herbage, and creepers, could be made to yield food. Says “Ashana-Kalpa”, Like roots, bulbs and fruits, grasses, shrubs and herbs, provide good food for men. Six kinds of doorva grass, 6 kinds of munja hemp, 6 kinds of darbha or long grass, 6 kinds of shoundeera, and 6 kinds of Ashwakarna or sal, or mimordica charantia, Shatamoolee of 3 kinds, Kaaruvellee; Chandravellee, Madhuvellee, Varchulee, Makutee vellee, sugandhaa, and sooryavellee may be made to yield good food, nutritious and bracing. Selected by men who know them well, these vegetation, including their flowers, shoots, and leaves, by proper cleaning and cooking, may be made to yield solid or liquid food, which will serve as satisfactory substitute food for pilots of Vimanas. And Somavallee or moon-plant, Chakrikaa, Rasavallikaa, Kooshmandavallee, Ikshuvallee, Pishtavallaree, Sooryakaanta, Chandrakaanta, Meghanaada, Punarnava, Avantee, Vaastu, Matsyaakshee, and Rukma and others, provide good bases for lasting food, duly mixed with sweets and condiments. Lohaadhikaranam: Metals Maharshi Bharadwaaja Sutra 13: “Athha Yaana Lohaani | “Next, the Metals for aeroplanes”” Bodhaananda Vritti: Having dealt with clothing and food for pilots, now the metals suitable for aeroplanes are being dealt with. Says Shounaka: There are 3 kinds of metals named somaka, soundaalika, and mourthwika. By mixing them, 16 kinds of heat-absorbing metals are produced. Their names are ushnambhara, ushnapaa, ushnahana, raajaamlatrit, veerahaa, panchaghna, agnitrit, bhaarahana, sheetahana, garalaghna, amlahana, vishambhara, vishalyakrit, vijamitra and Vaatamitra etc. “Maanibhadra Kaarika,” or “Dictas of Manibhadra,” Says, “Metals which are light, and are suitable for producing aeroplanes are 16. They are heat absorbing, and should be used in the manufacture of aeroplanes.” Saamba also says that the 16 metals formed by mixing the root metals, soma, soundaala and mourthwika, are non-heat-conductors and are useful for Vimanas. Their characteristics are now examined. In the 7th layer of the earth, in the third mine therein, metals of the Soma series are found. They are of 38 kinds. Among them there are three from which Ooshmalohas or heat resisting metals are to be extracted. “Lohatantra” or “Science of Metals” also says that in the 3rd section of the 7th layer of the earth, Metals of Souma class, possessed of 5 special qualities, are called “beejalohas” or “root-metals”. There are 3000 metal bearing layers within the earth. Of them 1300 layers contain the better quality. In the 7th layer metals are of 27 types. The 3rd type of metals are of five-fold qualities, and are known as root metals. The origin of metals of the Soma class is thus described in “Lohakalpa.”: “The gravity of the centre of the earth, the gravity of global earth, the solar flood, the air force, the force emanating from the planets and stars, the sun’s and moon’s gravitational forces, and the gravitational force of the Universe, all together enter the layers of the earth in the proportion of 3, 8, 11, 5, 2, 6, 4, 9, and, aided by the heat and moisture therein, cause the origin of metals, of various varieties, grades and qualities.” The Souma group of metals are named, as per sage Atri, in “Naamaartha Kalpa”. “Souma, Sowmyaka, Soundaasya, Soma, Panchaanana, Praanana, Shankha, Kapila are the names of the Souma metals, with distinct qualities indicated by their names.” The name “Souma” consists of sounds, s, on, ma, and ha, “Paribhaasha Chandrika” and “Vishwambhara Kaarikaa” state, “The oceanic force and solar force instil 4 kinds of forces into root metals. The sum total of the forces are said, according to “Vaalmeeki Ganitha” to number 1, 67, 768. Some of these forces are indicated by the sound “s” Some of the forces emanating from the sun and the elements are indicated by the sound “ou”. Similarly other concerned forces are indicated by the letters “ma” and “ha”. The Varuna and Soorya force contents of all root metals are of four groups. In each group the force content is said to be 1, 67, 768. Of the Koorma and Kashyapa forces of Vaaruna group, the 67th from Ooshaa koorma, and the 85th Kaashyapa force, called “Kaala”, are indicated by the letter “Sa”. Of the solar group of forces, maartaanda and bhoota 71st, and the ruchika force 160 are indicated by the sound “ra”. Similarly, of the forces of sun and stars in aditi, the 9th called “Sundaa”, and the stellar force 101 called “Bhowma” are indicated by the letter “Ma”. And in the dhruva varga, soma and baadaba forces, 109 and 14 respectively, […]

• Yajnavalkya Smriti | Vyavahara Law | 102
  

  In the following article mathomathis would like to discuss on topic Yajnavalkya Smriti | Vyavahara Law. This is a continuation from the previous article which was Yajnavalkya Smriti | Indian Law | 101. Do read the previous article before continuing here. Among the three topics, Acara, Vyavahara and Prayascitta, discussed in Smriti texts, Vyavahara has relevance even today. Yajnavalkya is the earliest Smrti author, who dealt with the Vyavahara part separately with due importance. Thus in the legal history of India, Yajnavalkya Smriti has a paramount position and it stands next to Manu Smriti in antiquity, importance and authority. Though this work follows the same pattern as of Manu, its concise style and scientific arrangement of the topics helped it to acquire a dominant position among ancient Indian law books. P.V. Kane observes that this work deserves this position not only by its concise and clear statement of principles but also by its breadth of vision and its comparative impartiality towards the claims of both sexes and the different Varnas Author and Date of YS The name Yajnavalkya is famous in Vedic literature as a celebrated sage closely associated with the Vajasaneyi School of Shukla Yajurveda. The following statement in Satapatha Brahmana says that the Shukla yajurveda was promulgated by sage Yajnavalkya as received from the Sun. An interesting story in this regard is described in Mahabharata, which is as follows: Yajnavalkya studied Yajurveda from his preceptor Vaisampayana. A rupture between the teacher and the student occurred and the latter vomited all that he has studied from the teacher. Later by worshiping the Sun God, Yajnavalkya received the revelation of the Sukla yajurveda and Satapatha Brahmana. In Brhadaranyakopanisad, sage Yajnavalkya appears as a great philosopher. In the fourth Brahmana of the second chapter of the Upanishad, he is depicted as explaining mysterious philosophic doctrines to his wife Mytreyi. In the third and fourth chapters, which are famous as Munikanda or Yajnavalkya kanda, he is described as giving instructions to Janaka regarding the definitions of Brahma. The orthodox view accepts that this famous sage referred to in Vedic literature and the author of YS are one and the same personality. The following verse in YS is taken as the proof by them: Here the author introduces himself as the promulgator of the Aranyaka that he received from the Sun and also as an authority of YogaShastra. But P.V. Kane considers this verse as an interpolation to glorify YS as the work of a great and ancient sage, philosopher and Yogin. He also states: “From the style and the doctrines of the Smrti it is impossible to believe that it was the work of the same hand that gave to the world the Upanishad containing the boldest philosophical speculation couched in the simplest yet the most effective language.” W.L.S. Panshikar also states that it is impossible to accept the Yajnavalkya of the Vedic period as the author of the Smriti as the text itself proves a later compilation. The Mitaksara commentary of Vijiianesvara starts with the statement that the extant YS, which is in the form of a dialogue between Yajnavalkya and the sages, is an abridged form of the original work: The period of this code cannot be fixed with any certainty. Its posterity to ManuSmriti and ArthaShastra is clear as it follows these two works in many places. The most ancient commentary on this treatise is the gloss of Visvarupa written in 9 century A.D. Several references in Visvarupa’s work make it clear that the commentator was separated from the author by many centuries. Considering all these factors P.V. Kane places this work somewhere between first century B.C. and third century A.D. But, another scholar in Smrti literature, Sir. Ramakrishna Gopala Bhandarkar, opines that the Ganapati worship described in YS appears to be of a later age with somewhat more developed or complicated form. He states: “Between the end of the fifth and the end of the eighth century, the Ganapati cult must have come into practice and the Smriti of Yajnavalkya must have been written not earlier than the sixth century A.D” The Content and Arrangement of YS The work is written in classical Anustubh metre. The number of verses varies according to different commentators. Visvarupa accepts 1003 verses in the text. But Apararka includes 1006 verses. According to Vijiianesvara and Mitramisra, the number is 1009. In Sulapani’s commentary there are 1010 verses. In the case of arrangement of verses also slight differences are seen in these commentaries. As regards the treatment of subject, YS follows the same pattern of Manu. But the methodological arrangement of topics avoiding repetition of same or similar provisions makes this work very brief, scientific and practical. Yajnavalkya views are far more modem and advanced than that of Manu. He goes beyond the discussions of the eighteen titles of law as stated in ManuSmriti. In order to fulfil the requirements of the changing society he has made adaptations and modifications in Manu’s pattern. In several matters like women’s right of inheritance and status of Sudras Yajfiavalkya’s views are more liberal and progressive than that of Manu. It is said that the society of Yajnavalkya’s age was highly influenced by the teachings of Buddha which was against all kinds of discrimination’s and inhuman treatments. The favorable attitude of Yajnavalkya towards women and the oppressed sections like Sudras might be the result of the impact of Buddhist ideals on the society. Acaradhyaya The whole text is divided into three chapters named Acaradhyaya, Vyavahara Dhyaya and Prayascitta Dhyaya. Each Adhyaya is again divided into Prakaranas. The Acaradhyaya which contains 13 Prakaranas deals with Acaras or regulations relating to the performance of religious rites and ceremonies and the general duties of men according to their Varnas and Asramas. Upodghataprakarana: In which fourteen Vidyas, twenty expounders of Dharma and constitution of Parisad are explained Brahmacariprakarana: Where the Samskaras up to marriage are described Vivahaprakarana Varnajati viveka prakarana Grhastha dharma prakarana: Explains the duties of the householder The duties […]

• Hopi Vedic Parallels – Vedic Universe – Hopis Theory
  

  In the following article, team mathomathis would showcase an information about Hopi Vedic Parallels by Prash Trivedi and understand the message of the author in the following article. Though a number of indigenous people and tribes exist all across the globe, it can be safely said that none of them have as deep an insight into the condition of Mother Earth and the wisdom to deal with it as our Hopi brothers. They are the chosen ones of the Creator as they were granted permission to hold in trust all land and life for the great Spirit at the time of emergence of the Fourth world, of the Hopis or the present age. This conclusion about the Hopi people has not been reached in haste. It has been borne out of the wisdom of ancient Indian philosophy which transcends even the starting of time and boundaries of our present Universe. According to the ancient Indian scriptures the creator “Param Brahma or Adi Purusha” created the Universe through his creative power “Adi Shakti” in a plan which comprised of three axes and several vibratory centers along these axes. Everything in the visible Universe from the smallest to biggest is made on the basis of this plan. These seven centers also exist inside the body of man as man is made in the image of the creator. The central axis in man lies along his backbone. The primordial power “Kundalini Shakti” lies in the acrum bone at the base of the spine. The awakening of this power and its journey through the seven centers is the first step in the process of self realization. Through this realization comes the wisdom to exist in harmony with Mother Nature and the capacity to realize the action-less, omnipresent, and eternal Creator. These vibratory centers also exist in the Mother earth. The Hopis also have a similar perception of the creation of the universe by the Ultimate Creator “Taiowa”. There is an idea of Mother Nature as a Spiderwoman who is responsible for the creation of these vibratory centers which echo the sound of the creator. The Hopi wisdom is also aware of the central axis and man’s axis being the backbone which controls the equilibrium of his movements and functions. The Hopi legend also talks about “Palatkwapi” or the Red House located somewhere in Central America having four stories and on the top storey there is learning of planets and stars. In this story man also learnt about the “Open Door” in the top of their heads, how to keep it open and converse with the Creator. This “Open Door” of Hopi mythology is the same as the seventh center on the central axis, and is called “Sahasrara” – the thousand petaled lotus in the Hindu scriptures. When the primordial power or the “Kundalini” is able to pass through the last center one can commune with the Creator. With time, detailed knowledge about these centers were lost among the Hopi people, but it can still be found in the holy land of India. India has time and again seen the incarnations of the Great Spirit, who have kept alive this knowledge throughout the ages. Knowledge of the ancient Indian scriptures strongly indicates that the area known as the “Four Corners”, where the Hopis have settled is an important vibratory center which will cause the emergence of the new age which is known as the Fifth World by the Hopi people. Let’s consider some facts: The Hopi believe the Creator of Man is a woman. The Sumerians believed the Creator of Man was a woman. Vedic tradition and most of the other ancient civilization believe in the feminine aspect of the creator. Vedic tradition calls her as Prakriti (Mother Nature) or Shakti (creative force responsible for weaving the web of life). Interestingly, the Hopi regard her as Spiderwoman, i.e. the one who has woven the web of life. This was the predominant thinking of most of the civilizations during the Age of Cancer, the mother sign, which lasted from around 8000B.C to 6000B.C. The Hopi believe the Father Creator is KA. The Sumerians believed the Father Essence was KA. The Vedic tradition also believes that the root of the father essence is ‘KA’ which is the first alphabet of Sanskrit, the primary language of the Vedic tradition. The Hopi believe Taiowa, the Sun God, is the Creator of the Earth. The Sumerians believe TA.EA was the Creator. The Vedic tradition also believes that the earth was born out of the Sun and has been nourished by it ever since. The Sun is seen and worshiped as the material representation of the one true God, the eternal creator provider and destroyer, in both the cultures. The Hopi believe two brothers had guardianship of the Earth. The Sumerians believed two brothers had dominion over the Earth. Almost all the cultures including the Egyptians, Mayans, Assyrians, Phoenicians, and the Jews have this concept of twin gods or brothers presiding over the affairs of the earth. This concept arises from the dual nature of the world we live in symbolized by Gemini, the sign of the twins, and worship of these twin gods was at its peak in the Age of Gemini ranging from around 4000 B.C to 2000 B.C. The Hopi believe Akush to be the Dawn Katsina. The Sumerians believed AK.U to be Beings of light. The Sanskrit word for sky, most preferably for the dawntime which is considered the most sacred time, is ‘Akash’. The Hopi name for the Pleaides is ChooChookam. The Sumerians believed SHU. SHU.KHEM were the supreme stars. Though Pleiades are significant to the Hopi people ethereal significance is given to the Great Bear or the Seven Sisters constellation. Hopi believe that they came to earth from one of the stars in the Great Bear in a big spaceship and the Vedic scriptures have detailed mythology regarding this constellation and the beings that reside there. The Hopi believe Pahana was the Lost Brother […]