Rama Setu: evidences for lineage of Sri Rama in Bharatiya tradition

Rama Setu: evidences for lineage of Sri Rama in Bharatiya tradition

Saturday, December 1, 2007

Ram Setu – A Universal Truth

*****Guru Gobind Singh, the 10th Guru of the Sikhs in his sacred Dasam Granth says that Sodi and Vedi clans are descendents of Lava and Kusha, the sons of Sri Ram respectively. First Guru of Sikh Pantha Shri Nanak Dev was born in Vedi family and tenth Guru Shri Govind Singh was born in Sodi clan thus, Guru Govind Singh has described him to be the descendent of Sri Ram. (Dasam Granth. Bachittar Natak )

In Rajaprasasti Inscription of Udaipur dated Vikram Samvat 1732 corresponding to 1675 A.D. [Epigraphia Indica Volume XXIX (1951-52) text on pages 3 to 40 and comment thereon on pages 1 to 3]

In Canto II to V ( ibid Page 10 to 40) engraved on slab III to VI of said Inscription Genealogy of Maharanas of Mewar has been given from Ikshvaku to Raj Singh describing them the descendent of Sri Rama.

Jagannatharaya Temple Inscriptions Udaipur dated Vikram Samvat 1709 corresponding to 1652 A.D. [Epigraphia Indica Volume xxiv (1937- 38) text on page 65 to 90 and comments thereon on pages 56 to 65] on page 58 abridged contents of the Verses related to Genealogy of Ranas of Mewar right from Sri Rama reads as follows:

“in the fourth verse the poet declares his intention of producing what he calls the Jagatsimha Prasasti. Then he attempts at giving a genealogy, chiefly of the Ranas of Mewar, which begins from Rama, the celebrated hero of the Ramayana from whom the rulers of Mewar claim their descent. In the family of Rama were born Vijayabhupa and his son Padmaditya. The latter went towards the south leaving his ancestral capital Ayodhya. Later on in that family was born Bapa who had the title of Raval and who was a native of South India and thence called to rule over Mewar. Then in his family were born Rahapala, Prithvimalls, Bhuvanasimha, Bhimasimha, Jayasimha, Lakshmanasimha, Arasi, Hamira Kshetrasimha, Mokala, Kumbhakarna, Rajamalla, (Sanga), Udaya, Pratapasimha, Amarasimha, Karnasimha and Jagatsimha.”

. The Gwalior Prasasti of Bhoja of earlier than 933 Vikram Samvat corresponding to 876 A.D. [Epigraphia Indica Vol. XVIII (1925 – 26) text on page 107 to 110 and English translation thereof on page 110 to 114] in its Verse 3 and 12 refers to Rama and his terrible fight with Ravana and building bridge over sea by Ram. The family to which Bhoja belonged is traced from Lakshmana, the younger brother of Rama.

“(Verse 3). In their race, in the family in which Vishnu set foot, Rama, of auspicious birth, carried on a war of destruction and slaughter with the demons – dire on account of the adamantine arrows – which killed Ravana.

All praise unto his younger brother, Lakshmana (Saumittri), – a stern rod of chastisement in war with Meghanada, the destroyer of Indra’s pride, – who served as the door-keeper (of Rama), owing to (his) commandment not to allow others to enter (lit. to repel others).

(Verse 4). In that family, which bore the insignia of Pratihara (door-keeper), and was a shelter of the three worlds, the king Nagabhata I

(Verse 11.) Of him, whose mode of life was beneficial to all mankind, the incomprehensible royal qualities (like eloquence, statesmanship, etc.) became manifest in the world, even from boyhood, by his forcible seizure of the hill forts of the kings of Anartta, Malava, Kirata, Turushka, Vatsa and Matsya.

(Verse 12.) (The great Rama), the protector of virtue, after having forcibly bridged over the oceans (lit. the lords of rivers), full of exceedingly cruel animals, by means of continuous chain of rocks placed by the best Vanar force, looked bright by having killed the evil-doers who served as obstacles and (as he thereby) got (lit. was joined by) his wife and renown.”

Hampi Inscription of Krishnaraya dated Saka 1430 corresponding to 1508 A.D. [Epigraphia Indica Volume I (1892)text on page 363 to 366 and English translation thereof on page 366 to 368] mentions Rama-Setu as follows:

“Verse (8) Like another sun, who always dwelt on earth, he,-who was continually rising, who was surrounded by poets and wise men, who never fled from war (and) who was highly famed from the eastern to the western ocean (and) from (Rama’s) Bridge to the golden mountain (Meru) –killed the enemies, (as the sun conquers) the Mandehas, and shone, surpassing the trees of heaven by his gifts. Verse (17.) The streams of water (poured out) at copious great gifts of various kinds, which he performed at Gokarna, at Rama’s Bridge, and at all other sacred places in the world, frustrated the eagerness of (Indra) the bearer of the thunderbolt, who was ardently rising to clip the wings of the mountains, which were immersed in the ocean, that was being dried up by the dust of the hoofs of the troops of his prancing horses.

Verse (29.) Seated on a jeweled throne at Vijayanagara, king Krishnaraya, whose liberality was worthy to be praised by the learned, having surpassed Nriga and other kings in wisdom, and having bestowed abundant riches on all suppliants on earth, was resplendent with fame from the eastern mountain to the slopes of the mountain of the west and from the mountain of gold (Meru) to (Rama’s) Bridge.”

. The Chebrolu Inscription dated Sak Samvat 1135 corresponding to 1213 A.D. of Jaya, the chief of the king Ganapati (Epigraphia Indica Vol. V page 143 to 148 and abstract of contents of the said inscription on page 148 – 150) records genealogy of the said king from which it becomes crystal clear that the said king was descendent of Lord Rama. English translation of the relevant contents of the said inscription reads as follows:

“Verse 5 praises the Sun. His son was Manu (v.6). His son was Ikshvaku, who was followed by Sagara, Kakutstha, Dilipa, Dasaratha, and Ramachandra (v.7). In the family of these Raghus was born Durjaya, and from him Beta; after him ruled Prola, whose son was Rudra (v.8). He was succeeded by his uterine brother Mahadeva(v.9). His son was Ganapati (v.10)”.

The Motupalli Pillar Inscription of the Kakatiya Maharaja Ganpatidev dated Saka (Samvat) 1166 elapsed corresponding to 1244-45 A.D describes the said king as descendent of Lord Rama [Epigraphia Indica Vol. XII (1913 -1914) page 190 to 196 and abstract of the relevant verses in English at page 188-189 ]as follows-

“Verses 5-15 contain a genealogy of the Kakatiya Kings. Verse 5 introduces Vishnu, from the lotus on whose navel sprang Brahma. From the Creator’s eye the Sun was produced (v.6), and from the latter Manu (v.7). In this family (viz. the Surya-vamsa), was born Ikshvaku (v.8), in his family Mandhatri (v.9), and in his family Sagara (v.10), whose sons were burnt by Kapila, but attained salvation through the austerities of Bhagiratha (v. 11). In this family was born Raghu (v.12), and in his family Dasaratha, who, being mounted on India in the shape of a bull, killed Sambara in the sky (v.13). Dasaratha’s son was Rama (v.14), in whose family was born Durjaya (v.15).”


Sr. no. Particulars pages

1. Valmiki Ramayana (I.1. 8- 100) describing Lord Rama’s sacred narrative in nut-shell.

2. Valmiki Ramayana (VI.22.48-89) describing construction of Rama- Setu.

3. Mahabharat (Van Parva. 272 to 289) describing construction of Rama- Setu.

4. Skanda Purana (III.i.2.1-114), describing construction of Ram – Setu

5. Skanda Purana (VI.101.1-44), describing installation of three Shiv Linga at the end, middle and beginning of Rama-Setu and making the said bridge submerged and thereby creating Setu- Teerth,

6. Skanda Purana (III. i.1.1a-106) describing Setu-Mahatmya i.e. the Merit of Visiting Setu.

7. Kurma Purana (21.1-61), describing Iksvaku race including narrative of Sri Ram, installation of Shiv Linga in the middle of Rama-Setu and greatness of Setu- Teerth.

8. Bhagwat Purana (IX.10 & 11) containing sacred narrative of lord Rama.

9. Garud Purana (I. 143. 1 – 51) containing sacred story of lord Rama.

10. Garud Purana (I.81.1-22) containing list of sacred places including Setubandh and Ramesvar.

11. Narad Purana (Uttar Bhag 76.1-20) containing the greatness of Rama – Setu.

12. Vishnu Purana (IV.4.40-49) containing the list of most distinguished princes of Iksvaku family and construction of Rama – Setu.

13. Agni Purana (V – XI) containing biography of Sri Ram and construction of Rama-Setu.

14. Brahm Purana (138. 1 – 40) praising Puranas and Mahabharat and recording building of bridge over sea by Sri Ram.

15. Padm Purana (VI. 242 to 244) describing sacred story of Sri Ram.

16. Padm Purana (VI. 208. 24-49) describing pilgrimage of sacred places.

17. Padm Purana (V.104.1 – 170) containing dialogue of Sri Ram and Brahman Sambhu mentioning imprisonment of Vibhisana and greatness of Puranas.

18 Brahmand Purana (II. 3. 63. 8-216) describing Iksvaku dynasty.

19 Brahmand Purana (II. 3. 7. 180-275) describing Vanar dynasty.

Awadhesh Karn”KarntheKing”

Mo. – 9953533085, New Delhi




11:32 IST

The Prime Minister, Dr. Manmohan Singh addressed the 12th National Conference of National Trust organization and the Indian National Trust for Art and Cultural Heritage here today. Speaking at the occasion the Prime Minister said that we need civil society organizations and citizens to actively participate in the protection and preservation of our heritage and monuments. The Prime Minister sought active involvement of scientists, archaeologists, anthropologists, city planners and local governments in the preservation of our ancient heritage. Following is the text of the PM’s Address at the occasion:
“I am delighted that the International National Trusts Organization and the Indian National Trust for Art and Cultural Heritage have joined together to organise this important conference here in New Delhi. We in India are honoured to host this important meeting. Delhi after all is a particularly apt venue for such a conference, given its long and magnificent history and the wealth of its living heritage.
With its 5000 years of history, Delhi, or the many Delhis that make today’s Delhi, represents a fusion of faiths, a fusion of cultures and a fusion of civilizations. Like India itself, Delhi lives in many centuries at the same time. The old and the new co-exist and inter-mingle.
We have been conscious of the need to preserve, protect and promote our cultural heritage, here in India. But we cannot be satisfied with the status quo. We have not always succeeded in doing what we ought to do. Our cultural properties have been exposed to various threats – natural and manmade – over the centuries. Conquerors, explorers, colonizers, vandals and thieves have added their bit to the vagaries of nature and the passage of time.
It is in recognition of this record and the need to protect and preserve what is left, that our Constitution enjoined on us the responsibility to take measures for the preservation and conservation of our heritage. We have over the years built up a legal framework and created institutional arrangements, through the Archaeological Survey of India (ASI) and the provincial Archaeological Departments.
We need to look beyond the government. We need civil society organizations and citizens to actively participate in the protection and preservation of our heritage and monuments. I compliment the Indian National Trusts for Art and Cultural Heritage (INTACH) and particularly Shri Mishraji for all the good work they have done so far and wish them greater success and greater sense of fulfillment in their work in years to come.
The main theme of this conference is “Heritage and Development”. There is a very clear and positive correlation between the preservation of heritage and the level of development of a society. We do see that developed countries have been able to generate the resources required for protection and preservation of monuments. However, one must not draw a simplistic correlation between the two.
To assume that all we need to do is more resources to do more for our heritage would be wrong and a simplistic vision. Resources are undoubtedly required. But what is more important is the mindset – a value system and a culture – that respects the past and wishes to learn from it. Unless we respect our inheritance, unless we are prepared to learn from it, we will not invest in its preservation.
In developing countries like ours, a great part of public policy attention is focused on the immediate challenge of survival and development. Public opinion is often focused on issues of livelihood and security, and there is little attention paid to larger issues of culture and preservation. One must not get trapped into this binary choice between development and conservation of heritage. The two must go together. We need, therefore, strategies and policies that facilitate such a “walking on two legs”.
Conservation should not be seen as an ‘elitist’ preoccupation. It must make itself meaningful to society in a manner that engenders community participation on large scale. To be effective, conservation efforts need to be coordinated with a comprehensive planning policy through the preparation of ‘local area plans’ and participation of the resident community.
We need to ensure that conservation efforts have components for local employment generation, education, awareness programmes, improving access to urban facilities and enhanced maintenance of open spaces through public participation. Heritage sites such as the Taj, The Humayun’s Tomb or the Qutub Minar, if properly managed and integrated into the city planning and development process have the capacity of improving living conditions of the thousands who inhabit their neighbourhoods.
In the United States, conservation efforts were led by the public and aimed at preserving the character of historic neighbourhoods of a special architectural character, rather than individual buildings. This received huge public participation and success.
I wonder how many of you have visited the new site of the ancient Buddhist University of Nagarjuna, on the island in the Nagarjunasagar Lake in Andhra Pradesh of our country. The original site was in the valley that was submerged by the construction of the Nagarjuna Sagar Dam. However, with support from UNESCO and the Government moved the remains from the original location in the valley to the top of the hill, which is now an island. History, archaeology and culture have all been preserved in a beautiful manner. We feel proud visiting the site today. At the same time, we were able to pursue development by constructing that dam which has contributed enormously to the prosperity of the farmers and people of that region.
Conservationists and protectors of human heritage have time and again faced the wrath of conquerors and fundamentalists of various sorts in various parts of the world. In recent years we see a renewed threat to heritage conservation from fundamentalists, extremists and terrorists. Fundamentalism in attitudes and beliefs often targets mankind’s heritage structures and sites, leading to their destruction. The destruction of the Bamiyan Buddha in Afghanistan is only one sad and stark example of such threats to heritage preservation.
Your deliberations should address this issue and discuss the various ways in which heritage awareness can be promoted even in a situation characterized by conflict. I urge you to send a message around the world that no one has the right to destroy what humanity has inherited from the past.
Heritage covers a number of fields – natural heritage, cultural heritage, and living heritage. The preservation of each of these strands of our heritage requires the participation of a wide range of disciplines. We need the active involvement of scientists, archaeologists, anthropologists, city planners and local governments. While adopting an inter-disciplinary approach to conservation, we must respect the approach of each discipline. A conference like this must help evolve such a catholic approach.
This is an important opportunity for all of you to learn from each other. I hope you will do so while enjoying Indian hospitality and the warmth of Delhi’s winter. I wish your proceedings all success.”



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