Migration of Bhagwan Krishna Symbolism From India To Ireland & Scotland
Bhagwan Krishna - with His Chakra and His symbolisms in Unicorn ( top two Unicorns) and "Virat-Swaroop Symbolism" as "Navagunjars". The "Navagunjars" have appeared in India at the Jagannath Temple of Puri ( downside three panels ) with peacock head and tiger tail. This vital evidence is demonstrated at the sides of the Silver Cauldraon, now at the Denmark Museum.
The "Navgunjar", demonstrating the "Virat Swaroop" of Bhagwan Krishna shown to Arjun at the MB War. This symbolism represents the nine different animals including tiger, horse, peacock, camel, elephant and human body to demonstrate the "Virat Swaroop". This symbolism appears at the Mohenjodaro seal and the Neelchakra of Bhagwan Jagannath Temple at Puri.
Before reading please correct the age line: Chandragupta Maurya -1516 BCE ( Not 323 BCE ); Gautam Buddha 1864 BCE Not 500 BCE ; Mahabharat war 3138 BCE- Not 14th Cent BCE; Dwarika Submersion 3102 BCE
People from the Dwarka after it submerged, migrated to Ireland and Scotland. They not only carried the Yogic knowledge of Bhagwan Krishna to Denmark but represented in strong ways the Unicorn and Navagunjar symbolisms. The engineering design pattern of the Dwarika Port's ceramic construction, was also carried at the Ireland port.
The Ireland remembers Chakradhari Bhagwan Krishna. This spread very quickly around the Eastern parts of the Great Britain to the Scotland and Denmark. Now Bhagwan Krishna in the symbol of Unicorn is converted from the semi horse to full horse. The Unicorn now is symbol of love, purity and very divine. This is the national symbolism of the Scotland.
In India Dwarka emerged as a strong capital of the Sourashtra. In the Mahabharata (MB ) age Bhagwan Krishna is identified as the Unicorn Bull ( ekashring varah ). This is a representation where Bhagwan Krishna symbolism "Horse head" ( Hayasir ) is seen on the "bull's" ( Vrisabh ) body with a stiff horn. This symbolism is not any specimen representation of the zoological world.
The Ashwa- Varaha ( Horse – Bull ) concept is one such Vedic matter, where "ashwa" ( horse ) is found with the "vrish" (bull) body. This symbolism has not yet been studied seriously. In the Vedic iconography "tripadah"; "mahashringah"; "chatwari shringah" terms appear. The "tripadah" refers Bhagwan Krishna's three heads. The "mahashringah" is consisted of more than two horns.
Sri Veda Vyas, in his classical composition the "Vishnu Sahasranaama" reveals thousand names of Vishnu. These names are very important for understanding the iconography of Bhagwan Krishna in the Unicorn. One such peculiar icons of Unicorn in three heads is given below:
maharsih kapilacaryah krtagyo medinipatih/
tripada- stri- dasa- dhyaksho mahashringah kritant-krit// (slokam 57)
In the Vishnu Dharma ( 63.59), we come across this verse:
sattvanam upakaraya pradhanam purusham param | darsayishy-ami lokeshu kapilam rupam asthitah ||
“For the benefit of all beings I am going to reveal the three forms viz. , pradhana, purusha and paramatma . This tripadah incarnation has been explained in his Varaha form, where Bhagwan Krishna is a symbol with three heads ( "tri-padah -tavaivasam trika-kudo varaham-rupa-masthitah" - Mahabharat / Moksha. 343.63)
In the Vedic literatures we find Bhagwan Krishna symbolism in the "ekashringah" ( varah with one horn ). The Shanti Parva of the Mahabharat explains "ekashringah" as:
"eka sringah tato bhutva varaho nandi vardhanah / imam ca udhritva bhumim - ekasringah" //
( Mahabharat : Moksha Dharma Parva)
In the verse 81, again we find reference of the ekashringa:
"tejo-vrisho dyuti -dharah sarva sastra-bhritam varah |
pragraho nigraho vyagro na - eka-sringo gadagrajah ||"
The literal meaning is that - He who took incarnation as the one-horned Varaha. This term has been clearly interpreted in the Mahabharata –
"buddhi-yogah sarathyam anayudha grahana vyajah praptakale tad-grahanam iti bahu-vairi-badhakam asya iti na ekasringah"
“He ( Krishna ) is "ekasringah" as He adopted several devices for bringing about the fall of the enemies, like giving sound advice, skillfully driving the chariot, pretending that he would not use a weapon but actually making use of His weapon at the opportune moment, etc”.
Sri Adi Sankaracharya refers the "ekasringah" of Vishnu Sahasranaama as the "catuh sringah na- eka sringah" from the following Rigvedic verse:
"catvari sringa trayasya pada sirshe sapta hasta-sosya / tridha baddho vrishbho roraviti mahadeo maryagm avivesa //" (RV 4.58.3)
The "ekashringah" or the "mahashringah", both are synonymous to each other. In the Srimad Ramayana, we find verse in support of this "mahashringah" as "ekasringo varahastvam" (Yuddha. 120.14).
The ekashringa is more symbolic than representing any real animal feature. In verse 85 we again find reference of this horned iconography :
"udbhavah sundarah sundo ratna-nabhah su-locanah |
arko vaja-sanih shringi jayantah sarva-vij-jayi ||"
Here Shringi represents a form with horn, which is described as Mahashringah in verse 57:
"maharsih kapilacaryah kritagyo medinipatih/
tripada- stri- dasa- dhyaksho mahashringah kritant-krit// "
The Vishnu Purana (1.4.36) describes this "mahashringah" in lifting earth through the tip of the horn of the Unicorn. The Vishnu Purana in the "matsya- kurma- varahashva- simha rupaatibhi" describes various forms of one time incarnation of Bhagwan Vishnu in: the matsya; the kurma; the varaha-ashva & the simha . The "Varaha-Ashva" particularly represents a symbolism where, head to neck is horse. This symbolism is seen prominently on the Mohen-Jo-Daro seal. This was the symbolism which developed gradually as the symbol of the Sourashtra Republic.
The modern commentators on the Purana , particularly have confused the iconography of Varaha. These commentators identify Varaha symbolism with boer (some commentators call it the sukara- avatar), which is wrong. In many modern part of the commentary this confusion prevailed and horn which has appeared actually on head have been shown growing near the mouth of the boer.
The ekashringah, in our Vedic texts, is a typical iconography where horse head is seen on bull's body. Dr Jha - Dr NS Rajaram quote in the "Deciphered Indus Script" following Mahabharat verse 330.24 & 343 from the Shanti Parva-
kapir varahah sreshthasca dharmasca vrsha ucyate |
tasmad vrshakapim praha kasyapo mam prajapatih || (Santi Parva 330.24)
“O Bharata , the holy Dharma is known among all creatures by the name of Vrisha. Hence it is that I am called Uttama Vrisha in the Nighantuka Padakhyan .The word Kapi signifies the foremost of Varaha, and Dharma is associated with the name of Vrisha. It is for this reason that I am also called Vrishakapi . No body can ascertain my beginning, my middle, or my end. It is for this reason that I am sung as anadi, amadhya and ananta. In ancient time I hold, the form of a Varah ,with a single horn. O enhancer of the joys of others, I raised the submerged earth from the bottom of the ocean. For this reason am I called by the name of "ekasringah". While I assumed the form of a mighty Varah (representing anadi, amadhya & ananta) (sometimes ) I had also three heads. Indeed, in consequence of this peculiarity I am also called Trikakuda”
In the Hayagreeva Ashtotharam, the Varah incarnation is seen as "mahavishnu" in this way:
"hayagreeva mahavishnu kesavo madhusudhana /
govindha pundarikaksho vishnur viswamparo hari //"
This important composition is a master piece work on the Vedic iconography. In the Purana, the "hayagreeva" means where Bhagwan Krishna symbolism is in head to neck as of horse. The, "hayagreeva" iconography in the "Hayagreeva Ashtotharam" is associated with the various auspicious names of Bhagwan Krishna, the "Kesava", the "Madhusudana", the "Govindah".
The Varahavataar has been described as one single event in the entire Vedic literatures which corresponds with the ashwa-avataar (Vishnu Puran) or the varaha with horse head as in the Haygreevopanishad & the Mahabharat (Mahabharat, Santi Parv : CCCXLVIII ). This iconography represents knowledge and wisdom. He is known for rescuing the Vedas from beneath the land.
In the "Hayagreeva Ashtotharam"- where the "Kesava", the "Madhusudana", the "Govindah" is in the horse head and rest of the body of bull is seen by the MB in this way:
"eka sringah tato bhutva varaho nandi vardhanah/ imam ca udhritva bhumim - ekasringah// ( Mahabharat : Moksha Dharma Parva)"
Both the "ekashringa" and the "hayagreeva" represent a common Varaha which recovers the lost Vedas. This Hayagreeva is presiding deity of the several Sri-Vaishnav sect. One such sect is Parakala Matham, situated at Mysore, which is one of the most ancient and an important Sri-Vaishnava religious institutions in the country that came into being for the specific purpose of propagating Sri Ramanujam's Visishtadvaita philosophy. Sri Lakshmi Hayagreeva ( Vishnu with the horse's head up to neck along with Lakshmi) is the presiding deity for all knowledge which is remembered as -
"aadhaaram sarvavidhyaanaaam hayagrivam upaasmahe"
This is the principal deity of the Parakala Matham. Sri Hayagreevar Divya Mangala vigraha is also found at Sri Poundareekapuram Andavan Ashram and also greatly revered by Sri Ahobila Matham and Andavan Ashram in the South India.
In the Brahmanda Purana there is a conversation between Maheshwara & Narada. Narada describes Bhagwan Krishna incarnation by praising Him as "ashva sirase namah", where he has the glory of killing "asuras" for saving the Vedas. In the Mahabharata, Shanti Parva, we see reference of "hayasira upaakhyaanam" ( Mahabharat, Santi Parv : CCCXLVIII). The reference goes like this:
“Janamejaya said, tell me, O best of men, for what reason did Hari appear in that mighty form equipped with a horse-head and which Brahma, the Creator, beheld on the shores of the great northern Ocean on the occasion referred to by yourself?"
The Srimad Bhagawat , describes also this Varah form . In the Vishnu Puran, we find reference of Bhagwan Krishna in the Varaha as "hayasira" (the horse headed). The Ashwa Varah form of Vishnu worship today is very ancient in India at Kashmir. During the period of Acharya Shankar & Ramanujacharya- Kashmir was an ancient seat of Hayagreeva worship. Ramanujacharya before writing commentary on the Brahma Sutra, had visited Kashmir to consult the Bodhayan's original commentary on the Brahma Sutra. At that time Kashmir was great seat of Hayagreeva worship. Ramanaujacharya carried one such icon of Hayagreeva from Kashmir & returned back to Sri Ranga via Varanasi & Puri. The icon carried by Ramanujacharya is a Lakshmi Hayagriva Vigraham, which is still today at the Parakala Matam. Rajatarangini, where the history of Kashmir has been written by Kalhana in 1148-50 A.D, gives a vivid account of Sri Shankar's Kashmir visit. It is found that the Sharda Peetham, is established in the Haygreeva Matham. It also appears that in the past Kashmir & some parts of deep Tibbet were the ancient seat of Haygreeva worship. However these shrines were damaged during the Islamic invasion.
The idea of dual symbolism horse-bull or the Vishnu-Lakshmi or the Shiva-Uma is not new. In one of such rare but excellent Indus seals, we find iconography where Vishnu or Shiva in lion cloth with one single horn is combined with Lakshmi or Uma. Kalidasa in Raghuvamsa, describes the old philosophical Vedic idea behind Siva-Shakti in this way:
Vagarthavivasampriktau vagarthapratipadyaye, jagatah pitaru vande parvatiparamesvarau
"The two cannot be separated, they are so mingled, so synchronized that one cannot exist without the other."
Some Shakta scriptures like Advaitabhava, Kalika, Kaula, Tripura, Arunopanishad, Tara, Bahvricopanishad & Bhavanopanishad, describe the various symbolisms of Shiva- Shakti in detail. However these symbolisms are incorporated from the Sankhya philosophy explaining Prakriti & Purusha. The Devi Shuktam of the Rigveda describes the symbolism in this way:
vishnuh sariira-grahan-mah-meeshan eva cha/
karitaste yato-ata-stvam kah stotum shaktiman bhavet//
"You have given a body or form to Vishnu & Mahadeva, so who has an ability to pray to you".
Shankara and Ramanuja in their various classical philosophies on Prakriti & Purush elaborate the lost but the ancient Sankhya system of understanding a relation in between an inert Purusha and an active female Prakriti. So the aspect of dual symbolism is very complex in entire Vedic philosophy. Rama, the other great avatar of Vishnu often invoked along with Krishna, is also lauded as a unicorn boar in a few instances. This occurs in the Brahmakrita Rama Stava, the ‘Hymn in Praise of Rama’ by Lord Brahma (Ramayana Yuddha Khanda 117.14):
“You are Narayana, the deity, the glorious wielder of the chakra, the Lord, You are the unicorn boar, the destroyer of past and future enemies.”
The Radio dating of the Dwarka port attests that this is coming at an age of 3200 BCE. This matches with the traditional Indian Hindu Panchang. The Kali Era starts in our Hindu Panchang at the midnight of 18 February 3102 BCE, when Bhagwan Krishna moved for the Vaikuntha. This is the year when Dwarika submerged in the sea water.
This is the submerged site image of the ancient Dwarika township, where 35000 people were living. This is similar to the Mohanjodaro site . The house in rows is the exact description mentioned in the Harivans Puran. This beats the best housing designs of the modern Mumbai or Delhi. After the submersion of this site, people migrated to South India and the Ireland. The old Tamil Sangam texts, mention people from the Dwarika created the Chera lineage after it submerged. .
The Unicorn Symbolism retained by Youdheya on his prominent coin ( the Grandson of the Yudhisthira )
The four satellite images are here from Ireland Port and the Dwarika Port. Both the ports now sea submerged. The Ireland Port has the same ceramic construction technique just like the Dwarika ceramic construction. This is of 3200 BCE . After the Dwarika submerged - people from the Dwarika migrated here and developed Eastern part of the British Island and the Denmark - Scotland area.
This Ireland Port was developed at the same time when Dwarika existing. This was the extension of the Dwarika at around 3200 BCE. The Ceramic construction is also used on the sea channel widely like the Dwarika site. this site is now sea submerged at the Ireland. After the Dwarika submerged - people permanently moved Ireland. Some other ports what is seen of modern age then Dwarika - the quality material is poor not so bright like the Dwarika site.
Alberuni has noted the migration of the Hindu numerical signs to Europe from India. This is not only the story of the migration of the Vedic numbers. The Vedic Unicorn Symbolism ( Ekashringa Vrisabh Varah of Bhagwan Krishna ), Vedic alphabet with Vedic Sanskrit also migrated at the same time to the Europe. When Dwarka submerged, people from the Dwarka moved to Ireland. This is an event of 3102 BCE which is widely recorded in the Hindu Calendar. On April 13 , 2021 total "Kali era" passed in the Hindu Calendar is 5123 years. This is the date when Dwarika submerged and people migrated to Ireland. Traditional date what Hindus maintain in their Calendar is midnight of the 18th February 3102 BCE, when the Kali Era entered the Hindu Calendar.
All are copy right protected material. No part shall be published without author's permission. I may be contacted at: birendrajha03@yahoo.com
Dwarka description from the author's book - "Discovery of Lost Dwarka" Available in the Paper book at Amazon America. The Hindi book is available at the Amazon India - click the link following:
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