Vengadampettai

1. Presiding deity is Venugopalan, 
2. Sannidhi of 19-feet long Lord Rama, in a reclining pose, with a reposeful smile. this idol was discovered in a pond called Senkuttai, which is to the West of the temple,  Here Rama is seen reclining on a seven hooded snake, with Sita and Veera Anjaneya at His feet. 
3. The Garuda in this temple is unique, as he is seen seated in Padmasana pose, with a snake draped around his left arm, its stretched hood resting on his thigh.

https://www.google.com/search?q=Vengadampettai

Maya

https://sites.google.com/site/mayaabounds/

https://www.sacred-texts.com/hin/db/bk04ch25.htm

http://ancientvoice.wikidot.com/article:maya-in-ramayana

http://ancientvoice.wikidot.com/article:maya-in-mahabharata

Entertainment

 

Osmanabad

 Osmanabad's history dates way back to the era of the Ramayana where the Hindu deity Rama is said to have spent a few years of his exile. 

https://freeglobaluniversity.blogspot.com/search/label/RAM

As per historical evidence, the district was ruled by the Mauryas, Satavahanas, Rashtrakutas, and Yadavas. In early centuries the city belonged to the Hindu Chalukyas and Devagiri Yadavas

https://harekrishnainfo.blogspot.com/search/label/Yadav

Yajna

 1. The king spoke :-- O Lord! Kindly describe the rules and regulations as to how the Devî Yajña (sacrifice) is performed with its duly prescribed rites and ceremonies. Hearing it I will unwearied perform it, as far as it lies in my power, with as little delay as possible.

2. How the worship is done, what are the mantras, what are the articles required for oblations, how many Brâhmins are required and what Daksinâs are to be paid to them, describe in detail all these. 

3-5. Vyâsa said :-- O king! I am telling you duly how the Yajña is performed, hear. The actions are always threefold according as the preparations are made and according as they are practised with regard to the observed rules. The threefold divisions are Sâttvik, Râjasik and Tâmasic. The Munis do the Sâttvik Pûjâ, the kings celebrate Râjasic and the Rakshasas do the Tâmasik Pûjâs. There is another Pûjâ which is devoid of qualities and which is performed by the liberated ones. I will describe to you all these in detail. 

6-7. O king! The Yajña is then called Sâttvik, when it is performed in a Sâttvik country, like Benares, etc., in Sâttvik time, e.g., in Uttarâyana, when the materials collected are earned rightly, when the mantras are those of the Vedas, when the Brâhmin is Srotriya, where there is Sâttvik faith, void of any attachment towards the sensual objects, when all these happen to coincide. O king! When all the above takes place and there is purification of materials, actions, and mantras, i.e., when the materials are all right, when the actions are done as they ought to be, and where there is no error or omission, etc., in the mantras, etc., then and then only the Yajña becomes perfect and no doubt yield full results; there would be nothing contrary to this.

8-9. If the Yajña is performed with articles not rightly earned, then there is no fame either in this world nor there is any reward in the next world. Therefore it is necessary that the Yajña should be performed with rightly earned materials; then there is fame in this world and better state in the next world; and happiness is also acquired; there is no doubt in this. 

10. O king! It is before your eyes, as it were, that the Pândavas performed the Râjasûya Yajña, the king of sacrifices, and, on the completion whereof, the excellent Daksinâs were paid to the Brâhmins and others. 

11. In that Yajña the highly intelligent S’rî Krisna Himself, the Lord of the Yâdavas was present, as well as many other Brâhmanas, like Bhâradvâja and other fully enightened souls. 

12. But within three months after completing the sacrifice, the Pândavas suffered extreme hardships and had to live, with extreme difficulty, as exiles in the forest. 

13. Consider the insult shown towards Draupadî, the Pândava's defeat in the play of gambling, their going away to dwell in the forest; these hardships were borne by the Pândavas. What rewards did then the Pândavas derive from the Râjasûya Yajña?

14-15. All the high-souled Pândavas had to work as slaves of Virâta; and Draupadî, the best of women, was very much troubled and insulted by Kichaka. When all these occurred, any one can easily ask where were the ashirvâdas of the pure souled Brâhmanas? Also what result did they derive from their unflinching devotion towards S’rî Krisna when they were involved in the above critical state?

16. No one protected Draupadî, the chaste and the best, the daughter of Drupada, when she was drawn by her hair on her head into the hall of assembly where gambling was being played?

17. O king! How could all these happen in a place where S’rî Bhagavân Kesava Himself and the high souled Yudhisthîra were present? If one argues, one would conclude “there must have been something wrong in that Yajña.”

18. If you say that nothing wrong happened in the Yajña, all these were caused by Fate; then it comes to this :-- that the Vedic mantras, Âgamas and the other Vedic rites are all fruitless.

19. If it be argued that though the Vedic mantras are powerful enough to bear fruits, yet whatever is predestined to come to pass, will surely pass, then the proposition resolves into this :-- that all the means, expedients, and appliances lead to meaningless conclusions.

20. Then the Âgamas, the Vedas merely recommend a vidhi or precept by stating the good arising from its proper observance and the evils arising from its omission and also by adducing historical instances as its support; in other words, they are powerless as far as bearing fruits is concerned; all the acts are meaningless, asceticism to attain Heaven comes as useless and the peculiar duties of caste are fruitless. O king! This view is exceedingly culpable; it is never fit for acceptance by the highsouled persons.

21. O King! If what is laid by God in the womb of futurity (a state of things preordained by God in which it is sure to take place in the fullness of time), be taken as the first-hand proof, then all the other proofs are rendered null and void. Therefore Fate and human exertion both are to be undoubtedly taken into account to ensure success.

22. Human exertions being applied, if the results come otherwise, the wise Pundits would infer that some defects, omissions or imperfections crept into the work.

23. All the Pundits, very learned and instituters of sacrifices have classed Karmas under different headings according as the agents, mantras, and articles employed in the worship vary.

24. Once on an occasion Vis’varûpa, ordained as a Guru by Indra (in a Yajña) (intentionally) did things contrary so as to benefit the Daityas, who belonged to his mother's side.

25. Vis’varûpa uttered repeatedly the mantrams beneficial to the gods, while they were present; and, during their absence, prayed heartily for the welfare of the Daityas; and, in the long run, protected the Daityas.

26. On seeing the Asuras gaining strength, Indra, the Lord of the Devas, became very much enraged and instantly cut off Vis’varûpa's head by his thunderbolt. 

27. O King! This is then the instance where the contrary fruits were borne out by the agent employed in performing the Yajña; there is no doubt in this. This is not possible in the other cases. 

28. See, again, the king of Pânchâla performed his sacrifice to get a son to kill Drona, the son of Bhâradvâja; and though he did this out of angry motives, still Dhristadyumna was born out of fire; and Draupadî sprang out of the altar.

29. Again, in days of yore, Das’aratha, the king of Kosala, was sonless; and he instituted a sacrifice to get one son; and lo! be got four sons.

30. Therefore O King! If the Yajña be performed according to proper rules and regulations, it yields fruits in all respects; again if it be done unrighteously, without any regard for the rules, etc., it yields results just the contrary; there is no doubt in this.

31-32. Therefore, there must have been some defects in the Yajña of the Pândavas; hence contrary effects ensued, and therefore the truthful king Yudhisthîra and his powerful brothers and the chaste Draupadî were all defeated in the play at dice.

33. It might be that the materials were not of a good stamp; they were all earned by killing the kings, good many in number, and earned thus unrighteously; or it might happen that the Pândavas did their Yajña with too much egoism. However, this is certain that there had crept in some defects in their actions.

34. O King! The Sâttvik Yajña is rare; it can be done only by the Sâttvik Munis who live in the 3rd order of the household life or who live as hermits.

35-36. The ascetics that eat daily the Sâttvik food, the roots and fruits, collected from forests and obtained rightly, that is good to the Munis and that is well cleaned and purified, are the only ones that can perform with full devotions the Sâttvik Yajñas, where no animals are sacrificed (where there are no sacrificial posts to which the victim is fastened at the time of immolation) and where offerings of cakes of ground rice in vessels are given. These are the best of all the Sâttvik Yajñas.

37. The Ksattriyas and the Vaisyas perform the Yajñas with Abhimân (self-conceit and egoism) where many presents are given, animals are sacrificed, and all things are well cleansed, purified and elaborately decorated. This Yajña is called Râjasic.

38. That Yajña is according to the sages, Tâmasik, where the Dânavas, puffed up with arrogance, infatuated with anger, jealousy and wickedness perform their acts with the sole object of killing their enemies.

39. That Yajña is called Mânas Yâg or mânasic (mental) where the high-souled Munis, void of worldly desires, collect mentally all the necessary articles and perform the Yajña with the sole object of liberation from the bondages of the world.

40. In all the other Yajñas (than the Mânas Yâg) some imperfections or other naturally arise, due to some defects in the materials, or want of faith, or in the performance or in the Brâhmins.

41. No other Yajñas can be so complete as the Mânasa Yajña; the reason being that in the other Yajñas some, imperfections come out due to time, place, and separate ingredients to be collected.

42-43. Now hear who are the persons fit to undertake this mental Yajña in honour of the Great Goddess. First this mind is to be purified, by making it void of the Gunas; the mind being pure, the body becomes also pure, there is no doubt. When the mind becomes completely pure, after it has abandoned all sensual objects, fit for enjoyment, then that man is entitled to perform the Mother's Yajña.

44-45. There he should build mentally the big hall for sacrifice, many Yojanas wide, decorated with high polished pillars out of the materials brought for the purpose (e. g., fortitude, etc.). Within the hall he will imagine a wide and spacious altar and place the Holy Fire on it mentally according to due rules and regulations.

46-47. He is to select mentally the Brâhmin priests and consecrate them as Brahmâ, Adharyu, Hotâ, Prastotâ, Udgâtâ, Pratihatrâ and other assistants. He is to worship mentally all these priests.

48. Then he will have to imagine the five Vâyus, Prâna, Apâna, Vyâna, Samâna, and Udâna, as the five fires and locate them duly on the altar.

49-50. Prâna Vâyu stands for Gârhapatya; Apâna, for Âhavanîya; Vyâna for Daksinâ; Samâna for Avasathya; and Udâna for Sabhya Agni. These fires are all very terrible; then one should place these carefully on the altar with great concentration of mind. He is to collect then all the other necessary materials and think that all are very pure and free from any defects.

51-57. In the Mânasic Yajña, mind is the offerer of oblations and mind the Yajamâna, the performer of the Sacrifice; and the Presiding Deity of the Sacrifice is the Nirguna Brahmâ. The Great Goddess, the Nirguna Energy, who is always auspicious and gives the feeling of dispassion and indifference to worldly objects is the awarder of fruits in this Yajña. She is the Brahmâ Vidyâ, She is the substratum of all and She is all pervading. The Brâhmin is to take the Devî's name and offer oblations in the fire of Prâna, the necessary articles for the Devî's satisfaction. Then he is to make his Chitta and Prâna void of any worldly thought, or any worldly support and to offer oblations to the Eternal Brahmâ through the mouth of Kundalinî (the Serpent Fire.) Next, within his Nirvikalpa mind, by means of Samâdhi, be should meditate own Self, the Mahes'varî Herself by his consciousness. Thus, when he will see his own self in all the beings and all the beings in his own self, then the Jîva will get the vision of the Goddess Mahâvidyâ, giving auspicious liberation (Moksa). O King! After the high souled Munis have seen the Goddess, of everlasting intelligence and bliss, then he becomes the knower of Brâhman. All the Mâyâ, the cause of this Universe becomes burnt up; only, as long as the body remains, the Prârabdha Karma remains.

58. Then the Jîvas become liberated, while living; and when the body dissolves, he attains to final liberation. Therefore, O Child! Whoever worships the Mother becomes crowned with success; there is no doubt in this.

59. Therefore follow the advice of the Guru, the Spiritual Teacher; and with all attention, hear, think and meditate on the Great Goddess of the World.

60. O King! Liberation is sure to ensue of this Mânasa Yajña. All the other Yajñas are Sakâma (with some object in view) and therefore their effects are temporary.

61-62. He who wants enjoyments in Heaven, should perform the Agnistoma Yajña, with due rites and ceremonies; such is the Vedic injunction. But when the acquired merit expires, the sacrificer will have to come again into this world of mortals. Therefore the Mânasa Yajña is eternal and best.

63-65. This Mânasa Yajña is not fit to be performed by kings intent on getting victory. The Yajña that you performed, the serpent Yajña, is Tâmasic, for you wanted to take vengeance on your enemy, the serpent Taksaka; and millions of serpents were made to be burnt in that sacrifice.

O King! Hear now about the Devî Yajña, that was performed by Visnu in the beginning of the creation. You better now do that Devî Yajña with due rules.

https://www.sacred-texts.com/hin/db/bk03ch12.htm

https://www.sacred-texts.com/hin/db/bk03ch12.htm

Human

 

Obama

 https://www.google.com/search?q=Obama+Ramayan+Mahabharat

Janaka mentioned in

Father of Sita

https://freeglobaluniversity.blogspot.com/search/label/Earth

Chapter 3: Karma-yoga

TEXT 20

karmanaiva hi samsiddhim
asthita janakadayah
loka-sangraham evapi
sampasyan kartum arhasi

SYNONYMS

karmana—by work; eva—even; hi—certainly; samsiddhim—perfection; asthitah—situated; janaka-adayah—kings like Janaka and others; loka-sangraham—educating the people in general; eva—also; api—for the sake of; sampasyan—by considering; kartum—to act; arhasi—deserve.

TRANSLATION

Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.

https://freeglobaluniversity.blogspot.com/search/label/Gitas

Chandrashila

 http://sunmooninformation.blogspot.com/search/label/shila

Anjali

http://ramayanainfo.blogspot.com/search/label/Anjali

https://gopiradhakrishna.blogspot.com/search/label/Anjali

Who

 

Person	In Mahabaratha	Parents	Mula	Avesha	In Ramayana
ShrI Krishna	Sutradara of Mahabaratha	vasudEva and dEvaki	nArAyaNa		rAma
Abhimanyu		Arjuna and Subadra	Budha	Hari, Vayu, Indra, Yama, Ashvini-devatAs
aniruddha	Krishna’s son				Shatrugna
Arjuna	pAMDava	pAMDuand Kunti	Indra	Hari, Vayu, Nara	Vali
Aruni	Vidura's wife	Shoora Raja
AshvatthAmA	GuruPutra	Dronacharya and Kripi	Shiva
Babruvahana		Arjuna and Chitrangada	Jayantha
Bahleeka	Shantanu's Brother	Pratiparaja & Sunanda	Prahlada	vAyu
balarAma		vasudEva and rOhiNi	sheSha	Vishnu	lakShmaNa
Bhagadatta		Narakasura	Kubera		kubera was unable to live without his elephant suprateeka which Narakasura snatched. Hence he was born as narakasura’s son.
Bhimasena	pAMDava		Vayu		Hanuman
Bhishma	Grandfather	Shantanu & Ganga	Dyu-Vasu	BrahmA
Bhuri		Somadatta	AjaikapAt Rudra
Bhurishravas			Ahirbudhna Rudra	Shiva and other Rudras
ChekitAna			Pratibha (a marut)
Chitrangadha	Arjuna's Wife		Shachi		Tara
DevakI	mother of Krishna		Aditi (Wife of Kashyapa)
DevakI	wife of Yudhishthira	Shishupala &	ShyAmalA (wife of Yama)
Dhritarashtra			HaMsa (Gandharva)	Vayu
Dhrishtaketu		Dhristadyumna	AnuhlAda (prahalada's brother)	SavitA
Dhrishtadyumna		Drupada	Agni
Duryodhana	Kuru Prince	Dhritarashtra and Gandhari	Kali	sannidhAna of BrahmA and Vayu
Drupada	King of Panchala		HuhU (Gandharva)	Avaha (a marut)
DurvAsA			Shiva
DuHshAsana	Kuru Prince		Indrajit
Draupadi	Wife of Pandavas	Drupada	BhArati	Parvati, ShachI, ShyAmalA, UshA	Shiva kanya in tretayuga, did 1000s of years of penance as brahmacharini Next was born a Nalanandini(daughter of Nala-Damayanti) Mudgala who was cursed by Brahma married her.
Dronacharya	Guru of Pandavas and Kauravas	Bharadwaja & Gritachi (Apsara)	Brihaspati	BrahmA
daMtavakra			Vijaya		Kumbakarna
Devapi	Shantanu's Brother	Pratiparaja & Sunanda
Ekalavya		Devashrava
Devi	Bhima's wife, Krishna's sister	Rohini and Vasudeva	Hunnime Abhimani Devate - Rakaa
Gandhari	Wife of Shritarashtra	Subala
Ghatothkacha		Bhima and Hidimba	Niruthi (Dikpalaka)
Iravantha		Arjuna and Ulupi	Mangala(Kuja)
jATAyu and Sampathi	Ramayana- birds who helped in sItakruti anveshaNa	sons of Aruna (charioteer of Sun)
JarAsandha			Viprachitti
kururAja	Moola Purusha of Kuru Dynasty	samvaraNa & tapati
Karna		Kunti	Surya	Hari, SahasravarmA, NarakAsura	Sugreeva
KIchaka	Brother-in-law of the king of  Virata and also Virata’s  commander of the forces and general director of the affairs of the kingdom			BANAsura
Kuntibhoja	Father of Kunti		KUrma (one of the maruts)
KuntI	Mother of Pandavas		Siddhi(wife of ParAvaha marut)
KRutavarmA			Shukla-paxa-abhimAni-devatA	PAnchajanya, Pravaha marut
KRupAchArya	Kula Guru of Hastinapura	Sharadwan & Urvashi	ViShkambha (one of the 11 Rudras)
KRupi	wife of Drona	Sharadwan & Urvashi	TArA (wife of Brihaspati)
kuMti	Mother of pAMDavas		Siddhi(wife of ParAvaha marut)
lakshaNA	Daughter of Duryodhana			Rati (wife of kAma)
lakshaNa	Duryodhana’s Son	Duryodhana and Wife(Bhanumati is popularly known a Duryodhana’s wife.But this is never mentioned in Mahabharata. A poet by name Banabhatta gave that name first and ever since pampa and others use the name for Duryodhanas wife			Ravana’s son Indrajit
mAdri			Dhriti (wife of ParAvaha marut)
mayAsura	Architect of Daityas				Father of maMDOdari
Nakula and Sahadeva	pAMDava	pAMDu and Madri	Ashvini-devatAs	Vayu	Mainda and Vivida
Nara			sheSha	Vishnu
Nanda-gopa	krishna's father	Shoora raja	Drona-Vasu
PUtanA			TATaka	UrvashI
Pradyumna	Krishna’s son				Bharata
PauNDraka			VAsudeva	Vena
PauNdraka	VAsudeva's mother		Diti
Prativindya	Upapandava	Yudhishthira and Draupadi	PurUrava-Vasu	AbhitAmra Gandharva
Parshati	Wife of Drupada
pAMDu			PravAha (a marut)	Vayu
Rukmini			MahAlaxmI		Sita
Rohini	mother of BalarAma	Bahleeka &	Surabhi (wife of Kashyapa)
ShRugAla-Vasudeva			Dhundhu (his mother in her mUla is Danu)
Shaibya			Rubhu
Shantanu	Father of Bhishma	Pratiparaja & Sunanda	VaruNa
SarvOttunga	Bhima's son	Bhima & Devi	Prana vayu
Shakuni		Subala	DvApara
Shalya			SahlAda (Prahalada's brother)	Vayu
Shikhandi/AmbA			VarAngi (wife of Dyu-Vasu)
SatyabhAmA			MahAlaxmI
SAtyaki			Krishna-paxa-abhimAni-devatA
SubhadrA			TrijaTA	PArvati
Somadatta			PatratApa Rudra
Sanjaya			Tumburu Gandharva	Udvaha Marut
Sharwatrata		BhIma and kAlidevi’s Son
shishupala			Jaya		Ravana
Shoora raja	Vasudeva's father	Devavidusha & Ashruki
Surantaka	Son of Dushyasana				Son of Ravana and Gandharva woman
sahadEva	Son of jarAsaMdha			patratApa one of 11 rudras
Shrutasoma	Upapandava	Bhimasena and Draupadi	Ardrava-Vasu	Chitraratha Gandharva
ShrutakIrti	Upapandava	Arjuna and Draupadi	DhU-Vasu	Gopa Gandharva
ShatAnIka	Upapandava	Nakula and Draupadi	Lochana-Vasu	Kishore Gandharva
ShrutakarmA	Upapandava	Sahadeva and Draupadi	Kratu-Vasu	Bala Gandharva
Suhotra		Yudhishthira and Devaki	Chitragupta
Uttamauja	Maharati of Kurukshetra War	Drupada	ParA-Vasu
Uddhava	Yadava,Krishna’s Disciple ,cousin brother,vasudevas brothers son	Devabhaga &	bRuhaspati	Vayu
Usha Devi	Wife of Sahadeva	Jarasandha	wife of Aswinidevatas
Veerasena (Chitravahana)	Father of Chitrangadha(Wife of Arjuna)		Twashtru Aditya one of 12 adityas
Vasudeva	Krishna's father	Shoora Raja	Kashyapa	SvAyambhuva /Vaivaswatha Manu	Dasharatha
Vidura		Vyasa & Dasi	Yama
VirATa			HAhA(Gandharva)
Vikarna			AtikAya
vishOka	Krishna's Son/Bheema's Sarathy in MBH War	Krishna and Kubja Kanya
Yashoda	wife of Nanada Gopa - krishna's mother		DharA (wife of Drona-Vasu)
yudhiShThira	pAMDava	pAMDuand Kunti	Yama		Jambuvantha
YudhAmanyu			VishvA-Vasu	BrahmA
Son of Dushyasana				Ravana’s son surantaka