At the precise local sunrise and sunset timings,
two pinches of uncooked rice grains, smeared with a few drops of cow`s
ghee are offered into the fire. The fire is prepared in a semi-pyramidal
copper pot. While offering the two portions to the fire, two simple Vedic mantras are chanted.
2. Agnihotra mantras
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The offerings of Agnihotra are to be offered to the fire along with chanting of the following Sanskrit mantras.
2.1 At sunrise
1. Suryaya Swaha Suryaya Idan Na mama |
2. Prajapataye Swaha Prajapataye Idan Na mama |
> Listen to the Agnihotra mantra that is recited at sunrise.
2.2 At sunset
1. Agnaye Swaha Agnaye Idan Na mama |
2. Prajapataye Swaha Prajapataye Idan Na mama |
> Listen to the Agnihotra mantra that is recited at sunset.
The chanting of the mantras helps create and develop the spiritual
emotion of total surrender within one’s mind. Chant the mantra in such a
way that its sound resonates in the whole home. The pronunciation
should be clear and rhythmic. The Names ‘Surya’, ‘Agni’ and ‘Prajapati’
in themantras are synonyms for the Almighty. The feeling of total
surrender is developed through the utterance of these mantras.
3. Lighting the fire
3.1 Items required for Agnihotra:
2 pinches uncooked unbroken rice grains
Cow’s ghee (clarified butter)
Semi-pyramidal copper pot of a fixed size and shape
Dried cow dung
Fire source (matches)
[Most of the ingredients can be purchased at online stores specialising
in supplies for Agnihotra. These can be found across the internet.]
3.2 Arranging the ingredients
Check the local sunrise and sunset timings (they can also be obtained online at http://www.timeanddate.com/worldclock/sunrise.html).
Then, about 5 -10 minutes before the actual sunrise and sunset time,
arrange pieces of dry cow dung cakes in the Agnihotra pot as follows:
First, take a small square piece of cow dung cake and place it at the
bottom of the pot just big enough to fit the bottom of the pot.
Place two small pieces at the front and back sides of the pot.
On top of the above two pieces, arrange two longer pieces vertically
along the left and right sides of the pot; ensuring that there is some
space in between.
Arrange 1 or 2 more layers like this, with 2
pieces placed horizontally and the next 2 placed vertically. Like this a
hollow space is created in the centre of the pot.
Take another
piece of cow dung and apply ghee to it. Light this piece over a lit ghee
lamp, and put it in the centre of the arranged cow dung pieces in the
pot. If needed, one can also use myrrh, camphor or a cotton wick soaked
in ghee. While lighting the fire, a few drops of ghee can be put over
the cow dung. If necessary, a hand fan can be used to ignite the pieces.
Never blow on the fire. The fire should be fully ablaze in the pot at
the time for Agnihotra.
Take two pinches of clean, unbroken rice grains smeared with a drop of ghee, on the palm of your left hand or in a small dish.
4. Making the offering
4.1 Agnihotra in the morning
Keep an eye on your watch and as soon as its needle touches the exact
sunrise time, start saying the first mantra ‘Suryaya Swaha’.
Immediately upon saying ‘Swaha’, offer one part of the rice grains to
the fire and upon continuing the mantra complete the first line uttering
‘Suryaya Idam Na mama’. While offering the grains with the thumb,
middle finger and ring finger of your right hand (palm facing upwards),
place the left hand on your chest.
Uttering the second line of the
mantra, offer the other part of the rice grains to the fire after saying
‘Prajapataye Swaha’ and complete themantra uttering ‘Prajapataya Idam
Na mama’.
Sit and concentrate on the fire until the offerings are fully burnt. The morning Agnihotra concludes here.
4.2 Evening Agnihotra
In the evening before the Agnihotra time, remove the morning Agnihotra
ash from the pot very carefully and put it in a container specially kept
aside for it.
Repeating the morning process, prepare a fresh fire
from the cow dung cakes in the pot. Also prepare two equal parts of the
ghee-smeared rice grains for the two offerings.
Exactly at sunset
time, accompanied by the chanting of sunset Agnihotra mantras ‘Agnaye
Swaha’, offer the first part after saying ‘Swaha’ and complete the
mantra by saying ‘Agnaya Idam Na mama’.
Similarly, uttering the
second line of the mantra offer other part of the rice grains to the
fire after saying ‘Prajapataye Swaha’ and complete themantra uttering
‘Prajapataya Idam Na mama’.
Concentrate on the fire till the offerings are fully burnt. This concludes the evening Agnihotra.
5. Other preparations
Keep the Agnihotra place clean and tidy.
In the morning, it will be ideal if one takes a bath before the
Agnihotra time. In the evening, if taking a bath is not possible, then
wash the hands, feet and mouth before performing the Agnihotra.
Agnihotra ash can be stored in a separate container. It has medicinal properties (Ref: www.homatherapy.de/linked/buch_eng.pdf)
and can also be used as an effective and very useful fertiliser for
your kitchen garden and agriculture. Do not treat this ash as waste to
throw in a dustbin. One can immerse Agnihotra ash in a lake, river or
water reservoir. It cleans and purifies the water at a subtle-level.
7. Where to perform it
Agnihotra can be performed in any room or place in the house. If one
has an altar or place for meditation, etc., then it is excellent to do
it there. It can even be performed on the balcony or terrace of your
house, or a farm or garden adjoining the house.
8. Who can perform it
The practice of Agnihotra is simple, easily adoptable and universal. It
may be performed by anyone. In the world, many people and families
perform this sacrificial fire and derive its benefits. There are no
barriers like religion, sect, caste, creed, nationality, colour, sex and
age. Children can also practice it under supervision. Women should
avoid performing it during their menstrual periods.
If Agnihotra is
done as a preventive or active measure for protection against nuclear
radiation, then SSRF recommends that it is performed by a person of at
least the 50% spiritual level. [For more information on the importance
of spiritual level in increasing the efficacy of Agnihotrafor protection
against nuclear radiation, please refer to our article on Agnihotra as
protection against nuclear radiation]
While performing Agnihotra,
only one person should make the offerings. Other members of the family
present at the time of Agnihotra will derive the resultant benefits.
9. Developing a sense of total surrender
While offering the rice grains with the right hand, the left hand
should be placed on the chest as this invokes the spiritual emotion of
surrender.
After making the offerings in the fire, sit quietly and
try to concentrate your mind on the Divine energy. At this time try to
discard all thoughts from the mind and strive to develop the feeling of
total surrender.
After Agnihotra, let the fire subside by itself. Do
not try to extinguish it by any other method. It is best if all cow
dung pieces burn. However if they do not burn then treat them as ash (by
immersing in water, etc.) and use fresh pieces of cow dung next time.
Serial no. Explanation
1 Creation of a ring of spiritual emotion (bhāv)
2 Attraction of the Supreme God Principle
2A Creation of a ring of the Supreme God Principle
3 Attraction of a flow of Divine consciousness (Chaitanya)
3A Creation of a ring of Divine consciousness
3B Emission of Divine consciousness in the form of Air
3C Emission of Divine consciousness to the person and creation of its ring
4 Attraction of the Sun Principle after oblations (Ahuti)
4A Creation of a ring of Sun-predominant Principle
5 Attraction of a flow of Fire-predominant Principle
5A Creation of a ring of Fire-predominant Principle
5B Emission of rings of Fire-predominant Principle
6 Emission of a flow of energy from the mantra (Mantra-shakti)
7 Spreading of Divine Energy (Shakti) particles
8 Emission of the Absolute Fire Principle (Tēj-tattva)
8A Creation of a ring of the Absolute Fire Principle
9 Spreading of Divine Energy particles in the form of Divine consciousness
10 Purification of the Kundalini-chakras
11 Spreading of vital energy (Prāṇa-shakti) particles
11A Obtaining vital energy
12 Spreading of Divine Energy particles
13 Creation of a protective sheath around the body
Source : http://www.spiritualresearchfoundation.org/articles/id/spiritualresearch/spiritualhealing/how-to-perform-agnihotra
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The Mysterious Perfect Sphere
This seamless hollow sphere is one of the many advanced technological skills achieved by ancient Bharatiya Engineers.
No workshop today, anywhere in the world, knows how to do this and
indeed the casting of seamless metal spheres is regarded as technically
impossible.Before they were rediscovered in the 1980s, it was believed
by modern metallurgists to be technically
impossible to produce metal globes without any seams, even with modern
technology.Seamlessly cast globes continued to be made in Lahore up to
the mid 19th century. In 1842 Lala Balhumal Lahuri, a Hindu maker of
precision instruments made such a globe for his Sikh patron.
The hollow metal globe was an outstanding technical 'miracle', it being
cast seamlessly in one piece and produced by a workshop of precision
instrument makers, shocked the world's leading metallurgical experts. No
one imagined that there might be anything extraordinary about the
construction of some of these globes with their origins in classical
antiquity. The very idea that they could be cast in one piece with no
seam was dismissed, as being an impossible feat.
[Note: It's
said to be from circa 1630AD inscribed in Sanskrit and Arabic both. This
technological wonder is far ancient and Arabic words are just a later
addition. One can observe that glyphs inscribed are typical to Bharat.
The Vedas refer to not 33 crore Devatas but 33 types (Koti in Sanskrit)
of Devatas. They are explained in Shatpath Brahman and many other
scriptures very clearly.
"Yasya Trayastrinshad Devaa Ange Sarve Samaahitaa, Skamma Tam Bruhi Katamah Swideva Sah”. ~(Atharva Veda 10-7-13)
Which means: with God’s influence, these thirty-three (supporting devta) sustain the world.
In Brhadaranyaka Upanishad while discussing Brahman, Yajnavalkya is
asked how many gods are there. He says that there are three hundred and
three and three thousand and three gods. When the question is repeated?
He says, thirty three. When the question is again repeated he says, six.
Finally, after several repetitions he says ONE. (Chapter I, hymn 9,
verse 1)
The number 33 comes from the number of Vedic gods
explained by Yajnavalkya in Brhadaranyaka Upanishad – the eight Vasus,
the eleven Rudras, the twelve Adityas, Indra and Prajapati. (Chapter I,
hymn 9, verse 2)
They are: 8-Vasu, 11-Rudra, and 12-Aaditya, 1-Indra and 1-Prajaapati.
8. Vasus are: Earth, Water, Fire, Air, Ether, Moon, Sun, and Star. They
are called Vasus, because they are abode of all that lives, moves or
exists. (also mentioned in Mahabharat, 1/66/18)
11. Rudras: The
ten Pranas (Praana, Apaana, Vyaana, Samaana, Udaana, Naag, Kurma,
Krikal, Devadutta and Dhananjaya) i.e. nervauric forces which live in
the human body. The eleventh is the human soul. These are called
‘Rudras’ because when they desert the body, it becomes dead and the
relations of the deceased, consequently, begin to weep. Rudra means one
who makes a person to weep. { also mentioned in Harivansha 13/51-52})
12. Adityaas ---the twelve months of a year called Adityaas, they cause
the lapse of the term of existence of each object or being. { also
mentioned in Mahabharat 1/65/15-16})
1. Indra which is also known as the (all-pervading) electricity, as it is productive of great force.
1. Prajaapati , also called the “Yajna” because it benefits mankind by
the purification of air, water, rain and vegetables and because it aids
the development of various arts, and in it the honor is accorded to the
learned and the wise.
The master of these 33 Devatas is the Mahadeva or Ishwar who alone is to be worshipped as per 14th Kanda of Shatpath Brahman.
In HINDI :
हिंदू धर्म में 33 कोटि देवता की अवधारणा:
वेदों नहीं 33 करोड़ Devatas लेकिन Devatas के 33 प्रकार के (संस्कृत में
कोटी) को देखें. वे Shatpath ब्रह्म और बहुत स्पष्ट रूप से कई अन्य
शास्त्रों में समझाया जाता है.
"Yasya Trayastrinshad Devaa Ange Sarve Samaahitaa, Skamma टैम Bruhi Katamah Swideva साह". ~ (अथर्ववेद 10-7-13)
इसका मतलब है: भगवान के प्रभाव के साथ, इन तैंतीस (देवता का समर्थन) दुनिया को बनाए रखने.
Brhadaranyaka उपनिषद में ब्रह्म चर्चा करते हुए, याज्ञवल्क्य कितने देवता
हैं वहाँ कहा है. उन्होंने +३०३ और +३००३ देवताओं रहे हैं कि कहते हैं.
सवाल दोहराया जाता है? वह तैंतीस, कहते हैं. सवाल फिर दोहराया है जब वह छह,
कहते हैं. अंत में, कई repetitions के बाद वह बोले. (अध्याय मैं, भजन 9,
कविता 1)
आठ वसुओं, ग्यारह रुद्र, बारह आदित्यों, इंद्र और
प्रजापति - संख्या 33 Brhadaranyaka उपनिषद् में याज्ञवल्क्य के द्वारा
समझाया वैदिक देवताओं की संख्या से आता है. (अध्याय मैं, भजन 9, कविता 2)
वे हैं: 8 वासु, 11 रुद्र, और 12 आदित्य, 1 इंद्र और 1 Prajaapati.
8. वसुओं हैं: पृथ्वी, जल, अग्नि, वायु, आकाश, चंद्रमा, सूर्य, और स्टार.
वे सब कि रहता है, चलता रहता है या मौजूद का निवास कर रहे हैं, क्योंकि वे
वसुओं कहा जाता है. (यह भी महाभारत, 1/66/18 में उल्लेख किया है)
11. रुद्र: मानव शरीर में रहते हैं यानी nervauric बलों दस Pranas (Praana,
Apaana, Vyaana, Samaana, Udaana, नाग, Kurma, Krikal, Devadutta और
धनंजय). ग्यारहवें मानव आत्मा है. वे शरीर रेगिस्तान, जब यह मृत हो जाता है
और मृतक के संबंधों क्योंकि ये 'रुद्र' कहा जाता है, फलस्वरूप, रोने लगते
हैं. रुद्र रोने के लिए एक व्यक्ति करता है जो मायने रखता है. ) {भी
Harivansha 13/51-52 में उल्लेख किया है}
12. एक वर्ष के बारह
महीनों Adityaas बुलाया Adityaas ---, वे प्रत्येक वस्तु या होने के
अस्तित्व की अवधि की चूक के कारण. ) {भी महाभारत 1/65/15-16 में उल्लेख
किया है}
1. यह महान शक्ति के उत्पादक के रूप इंद्र जो भी, (सभी सर्वव्यापी) बिजली के रूप में जाना जाता है.
1. यह विभिन्न कलाओं का विकास एड्स, और उस में सम्मान सीखा है और
बुद्धिमान के लिए दी जाती है क्योंकि यह हवा, पानी, बारिश और सब्जियों की
शुद्धि से मानव जाति को लाभ मिलता है और क्योंकि यह भी "यज्ञ" कहा जाता
Prajaapati,.
इन 33 Devatas के मास्टर अकेले Shatpath ब्रह्म की 14 वीं कांडा प्रति के रूप में पूजा जा रहा है जो महादेव या ईश्वर है.
Hindi in English :
Hindū dharma mēṁ 33 kōṭi dēvatā kī avadhāraṇā:
Vēdōṁ nahīṁ 33 karōṛa Devatas lēkina Devatas kē 33 prakāra kē
(sanskr̥ta mēṁ kōṭī) kō dēkhēṁ. Vē Shatpath brahma aura bahuta spaṣṭa
rūpa sē ka'ī an'ya śāstrōṁ mēṁ samajhāyā jātā hai.
"Yasya Trayastrinshad Devaa Ange Sarve Samaahitaa, Skamma ṭaima Bruhi Katamah Swideva sāha". ~ (Atharvavēda 10-7-13)
Isakā matalaba hai: Bhagavāna kē prabhāva kē sātha, ina taintīsa (dēvatā kā samarthana) duniyā kō banā'ē rakhanē.
Brhadaranyaka upaniṣada mēṁ brahma carcā karatē hu'ē, yājñavalkya
kitanē dēvatā haiṁ vahām̐ kahā hai. Unhōnnē +303 aura +3003 dēvatā'ōṁ
rahē haiṁ ki kahatē haiṁ. Savāla dōharāyā jātā hai? Vaha taintīsa,
kahatē haiṁ. Savāla phira dōharāyā hai jaba vaha chaha, kahatē haiṁ.
Anta mēṁ, ka'ī repetitions kē bāda vaha bōlē. (Adhyāya maiṁ, bhajana 9,
kavitā 1)
Āṭha vasu'ōṁ, gyāraha rudra, bāraha ādityōṁ, indra
aura prajāpati - saṅkhyā 33 Brhadaranyaka upaniṣad mēṁ yājñavalkya kē
dvārā samajhāyā vaidika dēvatā'ōṁ kī saṅkhyā sē ātā hai. (Adhyāya maiṁ,
bhajana 9, kavitā 2)
Vē haiṁ: 8 Vāsu, 11 rudra, aura 12 āditya, 1 indra aura 1 Prajaapati.
8. Vasu'ōṁ haiṁ: Pr̥thvī, jala, agni, vāyu, ākāśa, candramā, sūrya,
aura sṭāra. Vē saba ki rahatā hai, calatā rahatā hai yā maujūda kā
nivāsa kara rahē haiṁ, kyōṅki vē vasu'ōṁ kahā jātā hai. (Yaha bhī
mahābhārata, 1/66/18 mēṁ ullēkha kiyā hai)
11. Rudra: Mānava
śarīra mēṁ rahatē haiṁ yānī nervauric balōṁ dasa Pranas (Praana, Apaana,
Vyaana, Samaana, Udaana, nāga, Kurma, Krikal, Devadutta aura
dhanan̄jaya). Gyārahavēṁ mānava ātmā hai. Vē śarīra rēgistāna, jaba yaha
mr̥ta hō jātā hai aura mr̥taka kē sambandhōṁ kyōṅki yē'rudra' kahā jātā
hai, phalasvarūpa, rōnē lagatē haiṁ. Rudra rōnē kē li'ē ēka vyakti
karatā hai jō māyanē rakhatā hai. ) {Bhī Harivansha 13/51-52 mēṁ ullēkha
kiyā hai}
12. Ēka varṣa kē bāraha mahīnōṁ Adityaas bulāyā
Adityaas ---, vē pratyēka vastu yā hōnē kē astitva kī avadhi kī cūka kē
kāraṇa. ) {Bhī mahābhārata 1/65/15-16 mēṁ ullēkha kiyā hai}
1. Yaha mahāna śakti kē utpādaka kē rūpa indra jō bhī, (sabhī sarvavyāpī) bijalī kē rūpa mēṁ jānā jātā hai.
1. Yaha vibhinna kalā'ōṁ kā vikāsa ēḍsa, aura usa mēṁ sam'māna sīkhā
hai aura bud'dhimāna kē li'ē dī jātī hai kyōṅki yaha havā, pānī, bāriśa
aura sabjiyōṁ kī śud'dhi sē mānava jāti kō lābha milatā hai aura kyōṅki
yaha bhī"yajña" kahā jātā Prajaapati,.
Ina 33 Devatas kē māsṭara akēlē Shatpath brahma kī 14 vīṁ kāṇḍā prati kē rūpa mēṁ pūjā jā rahā hai jō mahādēva yā īśvara hai.
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Kumbhakarna, the Ancient ROBOT used in Ramayana Warfare
In ‘Ramayana‘, the world’s oldest epic poem, Kumbhakarna is referred as Ravana’s younger brother.
But he was not a living being at all, but a ‘Yantra‘ (machine/robot) which had a gigantic appearance (like a giant robot).
To be more precise, Kumbhakarna was a fearsome more-machine-and-less-human-like ‘humanoid‘.
Ravana used Kumbhakarna sparingly, meaning, only during very difficult
battle-situations, and it instantly turned the tide in Ravana’s favour.
May be due to its high maintenance, it was made to sleep for a period
of about six months and awakened only when need arises or when it has to
be re-fuelled.
Sage Valmiki writes the thoughts of Brahma when he saw Kumbhakarna :
ध्रुवम् लोकविनाशाय पौलस्त्येनासि निर्मितः |
तस्मात्त्वमद्यप्रभृति मृतकल्पः शयिष्यसे || ६-६१-२४
(dhruvam loka vinaashaaya paulastyena asi nirmitaH |
tasmaat tvam adya prabhR^iti mR^ita kalpaH shayiSyase || )
Translation : It is sure that you were created by visravasa for the
destroyal of people. On that account, you will be sleeping apparently
dead from now onwards.
Here, he clearly uses the word ‘nirmitaH‘, which means ‘built/created‘ by Visravasa, who was Ravana’s father.
When Kumbhakarna was approaching Vanara Army and crushing them under his toes, they started to runway in fear.
Then Ravana’s brother Vibhishana reveal the truth of Kumbhakarna to Rama and his army.
उच्यन्ताम् वानराः सर्वे यन्त्रमेतत्समुच्छ्रितम् |
इति विज्ञाय हरयो भविष्यन्तीह निर्भयाः || ६-६१-३३
(uchyantaam vaanaraaH sarvE yantram etatsamuchchhritam |
iti vijNaaya harayO bhaviSyantiiha nirbhayaaH ||)
Translation : Let all the monkeys be told that it is a kind of machine,
advancing forward. By knowing this, they can become fearless by now.
प्रक्षिप्ताः कुम्भकर्णेन वक्त्रे पातालसंनिभे |
नासापुटाभ्यां निर्जग्मुः कर्णाभ्याम् चैव वानराः || ६-६७-३६
(prakSiptaaH kumbhakarNena vaktre paataala samnibhe |
naasaapuTaabhyaam nirjagmuH karNaabhyaam chaiva vaanaraaH ||)
Translation : Hurled by Kumbhakarna in his mouth which was looking like
a hole in the earth, the monkeys again came out from his nostrils and
ears.
How can person enter into a gigantic person’s mouth and
come out of nostrils and ears, unless the giant is a machine with no
internal anatomy ?
But in same Ramayana, it was clearly stated that Kumbhakarna was married with Vajramala and had kumbh, nikumbh as sons.
These sons were killed by Hanuman.
So, Kumbhakarna must be an alive brother of Ravana, who operated a
giant robot from its inside (like the AMP suit in Avatar movie).
So the robot was known with the same name of its operator.
Infact Kumbha-Karna means the one who has pot(kumbha) like ears(karna).
Rama used Vayuvyastra (a wind forced missile) to cut-off Kumbhakarna’s arm and later chopped its head.
When Kumbhakarna was shot down by arrows of Rama, he died and the robot which had nobody to control it, fell into the sea.
Upon knowing the death of Kumbhakarna, Ravana and his sons wept.
Hearing that their paternal uncle was killed; Devantaka, Narantaka, Trishira and Atikaya were afflicted with sorrow and wept.
In later (mis)translations Kumbhakarna has been (mistakenly) thought to
have been a gigantic demon, while the Vanaras have been turned into
monkeys.
Infact Vanaras are humans with tail. Vaala(tail) + Nara(human).
The term Vanara can also be described as forest-dweller (vane carati iti vanara).
So, this must a special species and described as group of monkey-like humanoids.
The epic Mahabharata describes them as forest-dwelling, and mentions
their being encountered by Sahadeva, a Pandava general who led a
military campaign to south India.
Infact, Vanaras were genetically engineered from multiple species.
Let monkey-shaped progeny equalling Vishnu’s valour be procreated from
the physiques of prominent apsara-s and gandharva-s, from the girls of
yaksha-s and pannaga-s, and also thus from the bodies of kinnaraa-s,
she-vidyaadharaa-s, she-riksha-s and she-monkeys, and they shall be
wizards of miracles and audacious ones, in travel they shall have air’s
speed, bestowed with intellect they shall be the knowers of ideation,
and with their divine physique they shall be ineliminable, they shall be
endowed with all the assaultive aspects of all missiles, and they shall
be untiring in their efforts, like you who thrive on amrita, the
ambrosia, unmindful of thirst and hunger. [1-17-3, 4, 5, 6]
Robots are also described in the ‘Samarangana Sutradhara’ compiled by
Paramara King, Raja Bhoja during 1050 AD. Aeroplane flying due to energy
derived from Mercury is described by this book. A lift taking a man to
the fifth floor is also described in this book. (more about this in
another article)
Yoga Vasistha also has described war machines or Robots prepared by Sambarasura.
They were three in number and were named as Dama, Vyala and Kata. Kata
was like a modern tank protecting army. The word ‘Kat’ means to go, to
cover. It could go and cover the army so the name. The name ‘Dama’ is
derived from the root Dam which means to tame, subdue, conquer, restrain
of course the enemy. ‘Vyala’ means vicious, fierce, cruel, savage like
tiger or snake. Those three Robots were lifeless machines and therefore
had no sentiments, no emotions, so they were never defeated.
They
always won the wars against Adityas (gods). So Adityas played a trick to
induce sentiments and emotions in them. They fought with the three
Robots and ran away, many times,with defeat. This induced Ego in the
Robots.
Ego arised as the robots were thinking due to artificial intelligence.
At the same time Adityas talked to them and told that because of their
valour Sambarasura wins and enjoys his life at their cost.
This added emotions and sentiments. They felt that they should also enjoy their lives.
As the human sentiments arose, fear too proped up in them. Naturally
they could not fight with the previous zeal and ere defeated by Adityas.
Modern day robots have Artificial intelligence embedded into them. So
one day they might get Ego and then they may rebel against the mankind.
It will be difficult to defeat them.
They may conquor the mankind.
In that situation man can play the same trick as played by the Gods. For
future this past story is very useful. We may learn from the past
history if we study the history with proper bearing.
Source https://www.facebook.com/ancientindianufo
