Located in the city of Dwaraka, on the west coast of India in Gujarat, is the famous temple of Dwarakadhish, which is dedicated to Lord Krishna, the Lord of Dwaraka. Among the seven holy cities of India, it is considered to be one of the most sacred. Another list includes Ayodhya, Mathura, Haridwar, Varanasi, Kanchipuram, and Ujjain. It is believed that the original temple of Dwarakadhish was built by the great-grandson of Krishna, Vajranabha, on the ruins of Krishna's own palace, which survived the tsunami intact. The ancient, famed city of Dwaraka did exist during the Krishnavatara's reign some five thousand years ago. It is no longer visible since it lies at the bottom of the ocean. The poets, writers, saints, and sages of ancient India have all praised the majesty and beauty of Dwaraka. Several Hindu texts, including the Srimad Bhagavatam, the Skanda Purana, the Vishnu Purana, Harivamsha, and the Mahabharata, refer to it as the "Golden City.". A verse in the Bhagavatam says: "The golden fort of Dwaraka City had its yellow glitter all around it, as if the flames of Vadavagni (the fire of eternity) had come out and tore the sea asunder." It was a thriving port and had a harbor on an island nearby. Dwaraka must have been the largest port on the Indian coast during the third millennium BC according to the number, size, and variety of stone anchors. Some fifty stone anchors are visible, but hundreds have been buried in the sediment. It is probably because of this that the city received its name. Dwaraka, which means "gate" in Sanskrit, was perhaps the gate that enabled ancient civilizations to access the ports. Cities of the West used seafaring to enter India's vast subcontinent. Ka in Sanskrit also means "Brahma," so perhaps it was devoted to Brahma, the creator of the Hindu trinity.

The Hinduism of today is a vast and diverse religion, but its roots can be traced back thousands of years to the Vedas. The Rig Veda is an ancient text that outlines the beliefs of early Hindus, including their pantheon of deities. There are many different types of gods in the Hindu tradition (more than 330 million). Still, some hold special significance in the ancient texts: Rudra, Vishnu, Brahma, and Shiva are just some examples. The word "Hinduism" is derived from Sindhu, which means river. The Indus River flows through Pakistan and the Indian states of Jammu and Kashmir, Punjab, Haryana, Rajasthan, Gujarat, and Uttar Pradesh. The religion is also called Sanatana Dharma (Eternal Law) or Bhagavata Dharma (Divine Faith). Hinduism is the world's oldest living major religion. Ancient India's first civilization developed around 2200 B.C., with its roots in Vedic civilization dating back to 1500 B.C. It has no founder, but various sages have written many religious texts over some time, including Vedas (the hymns), Upanishads (philosophical treatises), Puranas(mythology), Ramayana, and Mahabharata epics, as well as treatises on ethics like Manusmriti. The Rigveda is the oldest of the four Vedas and one of India's most important ancient texts. It is a collection of over 10,000 Sanskrit hymns that many different poets wrote. The hymns are dedicated to the gods and goddesses of ancient India, including Indra, Agni (the God of fire), Ushas (Dawn), Sarasvati (Goddess of wisdom), Soma (Moon), and Varuna (God). There are many deities in Hinduism, but they can be broadly categorized into two main groups: Devas (gods) and Asuras (demons). The Devas represent the forces of good, while the Asuras represent the forces of evil; however, there is often an overlap between these two categories. Some well-known Devas include Brahma (the Creator), Vishnu (the Preserver), Shiva/Rudra/Pashupati (the Destroyer), Indra/Agni (king of gods who controls rain and thunderstorms), etc. Some well-known Asuras include Vritra ("dragon"), Hiranyaksha ("golden arm"), and Hiranyakashipu ("lord with golden arms"). The names of these deities may vary from region to region depending on which text you reference; for example, Vishnu may also be known as Narayana or Hari among some communities within South India.

To what extent is lost knowledge, advanced technology, and advanced philosophy encoded in the hymns of the Rigveda before we attempt to describe it? Is it possible to comprehend the true meaning of a book written in the remotest ages of Indian literature? Identifying the appropriate method of interpretation for that ancient body of poetry is the key to answering this question. All ancient Indian texts contain old lost technology; take, for instance, the concept of the Vimana. When the Rigveda first became known, scholars, as yet only familiar with the language and literature of classical Sanskrit, discovered that the Vedic hymns were composed in a mysterious ancient dialect and embodied an entirely different world of ideas than those they were familiar with. Hand-carved cave temples near Bellary in Southern India were vast and intricately carved from rock. Almost insurmountable difficulties hindered the interpretation of these hymns. A comprehensive commentary on the Rigveda exists that explains or paraphrases every word of its accolades. In the fourteenth century A.D., the great Vedic scholar Sayama lived in Vijayanagara ("City of Victory"), one of ancient India's most critical lost cities. His constant references to ancient authorities are believed to have preserved the Rigveda's true meaning in a traditional interpretation dating back thousands of years.

The discovery of Sanskrit literature at the end of the eighteenth century was the most significant cultural event since the Renaissance. The Greeks became acquainted with the Indians after Alexander's invasion; the Arabs brought Indian science to the West during the Middle Ages; some European missionaries from the sixteenth century on gained some familiarity with the ancient language of India; and Abraham Roger translated the Sanskrit poet Bhartihari into Dutch in 1651. However, it is only now that this highly advanced knowledge is being revealed. The existence of Sanskrit literature was only vaguely known in Europe about two hundred years ago, expressed in stories about Indian wisdom. In ancient times, our modern age has discovered tales of Vimanas flying aircraft; their poems preserve glacial rivers from the Ice Age. Our Indian possessions gave us the first impetus to study Sanskrit. Warren Hastings, Governor-General, seeing the advantages of ruling the Hindus according to their laws and customs, commissioned several Brahmans to prepare a digest based on the best ancient Indian legal authorities. Early in 1776, a Persian translation of this Sanskrit compilation was published in English. The introduction provided reliable information about the ancient Indian language, literature, and specimens of the Sanskrit script. With this era's technology, a limited understanding of Vedic civilization's advanced knowledge was possible. Throughout the last 200 years, we have had revelation after revelation of the advanced Vedic civilization that once existed, and we are missing an essential episode in the history of humanity. Nevertheless, Charles Wilkins took the first steps toward introducing others to actual Sanskrit writings. Having acquired knowledge of Sanskrit at Benares at the behest of Warren Hastings, he translated in 1785 the Bhagavad-gita, or The Song of the Adorable One, and published two years later Hitopadeça, or Friendly Advice, a collection of fables.

One of the oldest libraries of texts in India is the Vedas. Vedic texts are painstakingly corrected by the teacher. Instructors and students still teach them orally today. Virtual classrooms have allowed females to learn the Vedas and how they were changed through technology. Samaveda has a much more intricate connection with Rigveda than the other Vedas. Because all its verses except seventy-five are directly drawn from the Rigveda, it holds great historical significance. The eighth and especially the ninth of the Soma book provide the bulk of its content. It is similar to the Yajurveda in having been composed only for ritual use since the verses are all intended for chanting during the offering ceremonies. Unlike those in the Rigveda, these stanzas appear in the Sama-Veda as if they were to be spoken or recited. Their significance is solely determined by their relevance to particular rites, removed from their context in the Rigveda. The Vedas have been the subject of voluminous literature over the centuries, written in many languages, including English. Due to their symbolic language, the Vedas remain elusive. Despite exploring every ancient Indian sourcebook, Shankara, Ramanuja, and Madhva did not write full commentaries on the Vedas. Vedas are enigmatic and ethereal, and this adds to their mystery. In contrast to the voluminous commentary on Upanishads, Bhagawad Gita, Brahma sutras, and Mahapuranas, Sri Madhva wrote a short Rigbhyasya. Sayana Madhava, also known as Sayanacharya, is the most common source of information on the Vedas. Vedic texts are covered in complete detail in this voluminous work, basically a literal translation of the Vedas. Those who criticize it point out that it ignores the Vedas' symbolism and the Vedic tenets' hidden meanings. It is for this reason that the Vedas remain inadequately illuminated. In addition, Vedic Sanskrit differs from classical Sanskrit, a currently taught, written, and spoken language. A widespread family of languages, the proto-Indo-European languages, is derived from it.

Know the Rishis and RishikÄ s, the early creations and their descendents, the wise men and women of the unknown and unfathomable eons, that were the embodiments of knowledge and sublimity, purity and humanity and compassion and humility. They were great scientists, discoverers, and research guides; and inventors of food-grain to fruits and flowers; of ploughs and yoke to Ä€yurveda and herbal medicines; from boats and ships to road-transports and planes; of everything that we possess today, from celestial bodies to metaphysics, geometry, trigonometry, algebra and photography, and numerous other things. We are proud of them and their gifts. Know the Rishis and RishikÄ s that knew and taught all about the earth and universe; planets and constellation; climate, seasons and meteorology, clouds, rain, water, fire, space and soil. They gave us the ways of constructing huts and Ä shramas to temples and palaces, and made us know the physical body and spiritual self, the outer reality and the inner truth, and taught us the ways of health, wealth, peace, pleasure and prosperity.

These four Vedas comprise a highly developed religious system - the Rig, Sama, Atharva, and Yajur Vedas. Through the worship of the demigods, or the Vedic gods, these Vedas were primarily intended to encourage the satisfaction of material desires. Thus, the Vedas clearly explain how to perform the required worship and sacrifices or rituals to these devas (demigods) to receive the blessings required to increase one's power and position or reach the heavens in the future or for other purposes. The point is that the devas participate and affect all universal management and activities, including the weather or who is blessed with certain opulence, such as riches, beautiful spouses, large families, good health, etc. A person could worship Agni to gain power, Durgadevi to obtain good fortune, Indra to have a healthy sexual life, or Vasus to earn money. Karma-kanda is the section of the Vedas that many consider the most essential part of Vedic teachings. Thus, people will be able to live a good life and enjoy a decent existence. Of course, various actions, or karmas, are motivated by our aspirations to achieve specific results. Several sections in the Vedas deal with Karma-Kanda. Although this is not the complete understanding of the karma-kanda segment, which provides rituals for purifying our minds and actions in pursuit of our desires, and not limiting ourselves to only acquiring everything that one needs from the demigods. One's habits and thoughts become purified when one has faith and steadiness in the performance of the ritual. As one becomes pure and free of those desires, one gradually acquires one's needs and assuages one's desires. When we purify our consciousness, we can achieve a higher level of spiritual activity. The karma-kanda rituals had this higher purpose. Unless one recognizes this, one misses the point and remains attached to ways to satisfy material desires, which will keep one in earthly existence.

The Rig Veda, core of the Hindu scriptural canon, is a collection of over a thousand hymns; above all it is a glorious song of praise to the gods, the cosmic powers at work in nature and in man.The presentation of the twelve hymns in this book makes available a portion of one of the major scriptures of humanity in contemporary idioms (English, French, German, and Spanish) that reflect the quality, substance, and form of the original.

"The Secret of The Veda" by Sri Aurobindo. This book is collection of Sri Aurobindo’s various writings on the Veda and his translations of some of the hymns, originally published in the monthly review 'Arya' between August 1914 and 1920. This book contains few scripts in Sanskrit language. If you are unable to read Sanskrit script don't worry all scripts are translated in English and with proper Sanskrit pronunciation in Roman character.

Since ancient times, the Hindus have had a lunisolar cycle based on the combination of solar and lunar years, determined by the course of the sun and the moon, but with the lunar year beginning near the solar year. Exactly how their earliest Calendar was arranged remains a mystery. Our focus is on the current form of their Calendar, developed around 400 under the influence of Greek astronomy and introduced into India at no long time. There are two kinds of Hindu years, solar and lunar. To understand the lunar Calendar, we will first explain the solar year, which governs the lunisolar system. Bengal, including Madras's Orissa, Tamil, and Malayalam districts, used solar years for civil purposes. General religious rites and festivals are regulated by the lunar year and the details of private and domestic life, such as choosing auspicious occasions for marriages and journeys, choosing lucky moments for shaving, etc. Almanacs that follow the lunar year contain details about the solar year, such as the sun's course through the zodiac signs. Despite following the solar year, almanacs include lunar year details. The astronomical solar year determines the civil solar year. According to the latter, the Calendar begins at the vernal equinox but actually starts at the vernal equinox. Because of the rotation of the equinoxes, in Western astronomy, the zodiac signs correspond to the astronomical solar because they are drawn away extensively from the constellations from which they derive their names. Therefore, the sun now comes to the vernal equinox, before the beginning of Aries, not in the constellation Aries but at the end of Pisces. From (A.D. 499, 522, or 527, referring to different schools) when, according to their system, the signs aligned with the constellations, the Hindus disregarded precession about their Calendar. According to them, Aries begins at or near the star Piscium. Hence, their astronomical solar year is, in fact, not the tropical year, in the course of which the sun passes from one vernal equinox to the next, but a sidereal year, the period during which the earth makes one whole rotation in its orbit around the sun regarding the first point of Mesha; its start is the moment of the Mesha-Sankranti when the sun enters Mesha rather than Aries, and it begins not with the actual equinox but with an artificial.