The great white pelican (Pelecanus onocrotalus) also known as the eastern white pelican, rosy pelican or white pelican is a bird in the pelican family. It breeds from southeastern Europe through Asia and Africa, in swamps and shallow lakes.

 

The great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species (IUCN). It is listed under Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Annexure I under the EU Birds Directive on the Conservation of Wild Birds, and Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats. It is also listed within 108 Special Protection Areas in the European Union. It occurs within 43 Important Bird Areas (IBAs) in its European range. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) is applied.

The great white pelican (Pelecanus onocrotalus) also known as the eastern white pelican, rosy pelican or white pelican is a bird in the pelican family. It breeds from southeastern Europe through Asia and Africa, in swamps and shallow lakes.

 

The great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species (IUCN). It is listed under Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Annexure I under the EU Birds Directive on the Conservation of Wild Birds, and Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats. It is also listed within 108 Special Protection Areas in the European Union. It occurs within 43 Important Bird Areas (IBAs) in its European range. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) is applied.

The great white pelican (Pelecanus onocrotalus) also known as the eastern white pelican, rosy pelican or white pelican is a bird in the pelican family. It breeds from southeastern Europe through Asia and Africa, in swamps and shallow lakes.

 

The great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species (IUCN). It is listed under Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Annexure I under the EU Birds Directive on the Conservation of Wild Birds, and Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats. It is also listed within 108 Special Protection Areas in the European Union. It occurs within 43 Important Bird Areas (IBAs) in its European range. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) is applied.

  

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The newly nationalised British Railways chose to continue to use the house typeface of one of its predecessors, the Lonodn & North Eastern Railway. The Gill Sans typeface used for 'Standard Platform Signs" - in green as used on the Southern Region they would, of course, have been on the other regional colours as well.

Der Rosapelikan (Pelecanus onocrotalus) ist eine Vogelart aus der Familie der Pelikane. Da die Art in großen Kolonien an Seen und Flüssen oder Küsteninseln und Lagunen brütet, liegen die Brutvorkommen sehr zerstreut. Sie reichen von Südosteuropa über Kleinasien bis nach Zentralasien und zum Westrand des Indischen Subkontinents sowie über ganz Subsahara-Afrika. Außerhalb der Brutzeit ist die Art sehr viel großflächiger verbreitet. Die nördlichen Populationen überwintern vorwiegend in Afrika, die asiatischen zum Teil auch in Pakistan. In Afrika ist die Art Stand- oder Strichvogel.

 

Der Rosapelikan gehört zu den größten Arten der Gattung und ist merklich größer als ein Höckerschwan. Die Flügelspannweite beträgt zwischen 226 und 360 cm. Männchen erreichen eine Körperlänge von 175 cm und ein Gewicht von 9 bis 15 kg. Weibchen werden durchschnittlich 148 cm lang und 5,4 bis 9 kg schwer und sind proportional kurzschnäbeliger als Männchen.

 

Der Schnabel adulter Vögel, der bei Männchen zwischen 347 und 471 mm, bei Weibchen zwischen 289 und 400 mm misst, ist an First und Basis bläulich grau. Die Oberschnabelseiten sind grob hornig geschuppt und unregelmäßig rötlich-blaugrau, die Kanten oft intensiv rötlich gefärbt. Die übrigen Teile sind gelb; der Nagel ist rot. Der Kehlsack ist blassgelb bis dottergelb und vor der Brutzeit durch hervortretende Adern intensiv chromgelb bis rötlich gelb. Die nackte Partie um das Auge ist außerhalb der Brutzeit weißlich, rosa oder fleischfarben gefärbt. Sie gibt der Art ein „clownartiges“ Gesicht. Zu Beginn der Brutzeit bildet sich ein Stirnhöcker. Die umliegende Haut ist dann bei Männchen hell gelblich, bei Weibchen hell orange. Die Iris ist rot- bis dunkelbraun.

 

Das Gefieder ist überwiegend weiß und zeigt in frisch vermausertem Zustand im Oktober einen rosa Anflug, der dann jedoch meist nachlässt. Die Scheitelfedern sind zu Beginn der Brutzeit zu einem bis zu 14 cm langen Schopf verlängert, der bei Weibchen jedoch kürzer ist. Ihr Ansatz läuft an der Stirn zum Schnabel hin keilförmig zu, die Augenpartie ist unbefiedert. Die Federn am Kropf sind spitz und versteift. Der vordere Halsansatz ist zur Brutzeit oft gelblich, seltener bis hin zu rostrot gefärbt. Die Handschwingen sind schwarzbraun mit an der Basis weißem Schaft sowie bisweilen heller Spitze und schmalem, hellem Saum. Die äußeren und mittleren Armschwingen sind aschgrau mit schwärzlicher Innenfahne und breit weißer Außenfahne. Die inneren Armschwingen sind weiß mit schmalem schwarzen Randstreif. Alula und große Handdecken sind schwarz, die übrigen Oberflügeldecken, die Unterflügeldecken, Schirm- und Steuerfedern weiß.

 

Beine und Füße sind blass fleischfarben bis lebhaft rosa, zur Brutzeit jedoch fleischfarben gelb bis orange mit rosa bis karminrotem Anflug vor allem an Lauf und Zehenrücken.

 

Vögel im Jugendkleid sind überwiegend bräunlich gefärbt. Schnabel, Kehlsack und nackte Augenpartie sind hornfarben grau bis dunkelgrau. Die Oberseite ist überwiegend mattbraun gefärbt. Die Unterseite ist heller und zur Bauchmitte und den Unterschwanzdecken hin aufgehellt. Vor allem der hintere Hals und die Oberflügeldecken sind dunkel erdbraun. Schulter- und Flügeldeckfedern sind zum Teil heller bespitzt. Große Armdecken und Schirmfedern können einen silbrigen Glanz aufweisen. Die Schwingen sind schwarzbraun. Die Oberschwanzdecken und Steuerfedern sind graubraun bis schwärzlich, können silbrig glänzen und zeigen teils einen hellen Saum. Die Unterflügeldecken sind überwiegend schmutzigweiß mit einem dunklen Band, das mittig über den Flügel läuft. Beine und Füße sind schmutziggrau bis gräulich hornfarben.

 

Im ersten Jahreskleid kommen – vor allem auf der Oberseite – bereits viele weiße Federn durch. Später ähneln die Vögel adulten Individuen außerhalb der Brutzeit, haben jedoch noch braune Oberflügeldecken mit hellen Spitzensäumen. Die nackten Hautpartien nähern sich schrittweise – zunächst an Kehlsack und Augenpartie ersichtlich – dem Adultkleid an. Vögeln im zweiten Jahreskleid fehlen oft lediglich noch der verlängerte Schopf, die versteiften Federn am Kropf und der rosa Anflug.

 

Quelle: Wikipedia

___________________________________________________

The great white pelican (Pelecanus onocrotalus) also known as the eastern white pelican, rosy pelican or white pelican is a bird in the pelican family. It breeds from southeastern Europe through Asia and Africa, in swamps and shallow lakes.

 

The great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species (IUCN). It is listed under Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Annexure I under the EU Birds Directive on the Conservation of Wild Birds, and Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats. It is also listed within 108 Special Protection Areas in the European Union. It occurs within 43 Important Bird Areas (IBAs) in its European range. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) is applied.

 

The great white pelican is a huge bird—only the Dalmatian pelican is, on average, larger among pelicans. It measures 140 to 180 cm in length with a 28.9 to 47.1 cm enormous pink and yellow bill, and a dull pale-yellow gular pouch. The wingspan measures 226 to 360 cm, the latter measurement being the highest among extant flying animals outside of the great albatross. The adult male measures about 175 cm in length; it weighs from 9 to 15 kg and larger races from the Palaearctic are usually around 11 kg, with few exceeding 13 kg. It has a bill measuring 34.7 to 47.1 cm. The female measures about 148 cm in length, and is considerably less bulky, weighing 5.4 to 9 kg, and has a bill that measures 28.9 to 40.0 cm in length. Among standard measurements, the wing chord is 60 to 73 cm, the tail 16 to 21 cm, and the tarsus 13 to 14.9 cm long. Standard measurements from different areas indicate that pelicans from the Western Palaearctic are somewhat larger than those from Asia and Africa.

 

The male has a downward bend in the neck and the female has a shorter, straighter beak. The plumage is predominantly white except on remiges, with a faint pink tinge on the neck and a yellowish base on the foreneck. The primary feathers are black, with white shafts at the bases, occasionally with paler tips and narrow fringes. The secondary feathers are also black, but with a whitish fringe. The upperwing coverts, underwing coverts, and tertials are white. The forehead is swollen and pinkish skin surrounds the bare, dark eyes having brown-red to dark brown irides. It has fleshy-yellow legs and pointed forehead-feathers where meeting the culmen. In breeding season, the male has pinkish skin while the female has orangey skin on its face. The bill is mostly bluish grey, with a red tip, reddish maxilla edges, and a cream-yellow to yolk-yellow gular pouch. The white plumage becomes tinged-pink with a yellow patch on the breast, and the body is tinged yellowish-rosy. It also has a short, shaggy crest on the nape. The white covert feathers contrast with the solid black primary and secondary feathers. The legs are yellow-flesh to pinkish orange. Both male and female are similar, but the female is smaller and has brighter orange facial skin in the breeding season.

 

The juvenile has darker, brownish underparts that are palest at the rump, center of the belly, and uppertail coverts. The underwing coverts are mostly dull-white, but the greater coverts are dark and there is a dark brownish bar over the lesser coverts. The rear tertials upperwing coverts mostly have paler tips with a silvery-grey tinge on the greater secondary coverts and tertials. It has dark flight feathers, and brown-edged wings. The head, neck, and upperparts, including the upperwing coverts, are mostly brown—this is the darkest part of the neck. The facial skin and the bill, including its gular pouch, are greyish to dusky greyish. The forehead, rump, and abdomen are white, and its legs and feet are grey. Its blackish tail occasionally has a silvery-grey tinge. Its underparts and back are initially browner and darker than those of the Dalmatian pelican, and the underwing is strongly patterned, similar to the juvenile brown pelican.

 

The great white pelican is distinguished from all other pelicans by its plumage. Its face is naked and the feathering on its forehead tapers to a fine point, whereas other species are completely feathered. In flight, the white underwing with black remiges of the adult are similar only to those of the American white pelican (P. erythrorhynchos), but the latter has white inner secondary feathers. It differs from the Dalmatian pelican in its pure white – rather than greyish-white – plumage, a bare pink facial patch around the eye, and pinkish legs. The spot-billed pelican (P. philippensis) of Asia is slightly smaller than the great white pelican, with greyish tinged white plumage, and a paler, duller-colored bill. Similarly, the pink-backed pelican (P. rufescens) is smaller, with brownish-grey plumage, a light pink to off-grey bill, and a pinkish wash on the back.

 

The bird is mostly silent but has a variety of low-pitched lowing, grunting, and growling calls. The flight call is a deep, quiet croak, while at breeding colonies, it gives deep moooo calls.

 

Source: Wikipedia

Der Rosapelikan (Pelecanus onocrotalus) ist eine Vogelart aus der Familie der Pelikane. Da die Art in großen Kolonien an Seen und Flüssen oder Küsteninseln und Lagunen brütet, liegen die Brutvorkommen sehr zerstreut. Sie reichen von Südosteuropa über Kleinasien bis nach Zentralasien und zum Westrand des Indischen Subkontinents sowie über ganz Subsahara-Afrika. Außerhalb der Brutzeit ist die Art sehr viel großflächiger verbreitet. Die nördlichen Populationen überwintern vorwiegend in Afrika, die asiatischen zum Teil auch in Pakistan. In Afrika ist die Art Stand- oder Strichvogel.

 

Der Rosapelikan gehört zu den größten Arten der Gattung und ist merklich größer als ein Höckerschwan. Die Flügelspannweite beträgt zwischen 226 und 360 cm. Männchen erreichen eine Körperlänge von 175 cm und ein Gewicht von 9 bis 15 kg. Weibchen werden durchschnittlich 148 cm lang und 5,4 bis 9 kg schwer und sind proportional kurzschnäbeliger als Männchen.

 

Der Schnabel adulter Vögel, der bei Männchen zwischen 347 und 471 mm, bei Weibchen zwischen 289 und 400 mm misst, ist an First und Basis bläulich grau. Die Oberschnabelseiten sind grob hornig geschuppt und unregelmäßig rötlich-blaugrau, die Kanten oft intensiv rötlich gefärbt. Die übrigen Teile sind gelb; der Nagel ist rot. Der Kehlsack ist blassgelb bis dottergelb und vor der Brutzeit durch hervortretende Adern intensiv chromgelb bis rötlich gelb. Die nackte Partie um das Auge ist außerhalb der Brutzeit weißlich, rosa oder fleischfarben gefärbt. Sie gibt der Art ein „clownartiges“ Gesicht. Zu Beginn der Brutzeit bildet sich ein Stirnhöcker. Die umliegende Haut ist dann bei Männchen hell gelblich, bei Weibchen hell orange. Die Iris ist rot- bis dunkelbraun.

 

Das Gefieder ist überwiegend weiß und zeigt in frisch vermausertem Zustand im Oktober einen rosa Anflug, der dann jedoch meist nachlässt. Die Scheitelfedern sind zu Beginn der Brutzeit zu einem bis zu 14 cm langen Schopf verlängert, der bei Weibchen jedoch kürzer ist. Ihr Ansatz läuft an der Stirn zum Schnabel hin keilförmig zu, die Augenpartie ist unbefiedert. Die Federn am Kropf sind spitz und versteift. Der vordere Halsansatz ist zur Brutzeit oft gelblich, seltener bis hin zu rostrot gefärbt. Die Handschwingen sind schwarzbraun mit an der Basis weißem Schaft sowie bisweilen heller Spitze und schmalem, hellem Saum. Die äußeren und mittleren Armschwingen sind aschgrau mit schwärzlicher Innenfahne und breit weißer Außenfahne. Die inneren Armschwingen sind weiß mit schmalem schwarzen Randstreif. Alula und große Handdecken sind schwarz, die übrigen Oberflügeldecken, die Unterflügeldecken, Schirm- und Steuerfedern weiß.

 

Beine und Füße sind blass fleischfarben bis lebhaft rosa, zur Brutzeit jedoch fleischfarben gelb bis orange mit rosa bis karminrotem Anflug vor allem an Lauf und Zehenrücken.

 

Vögel im Jugendkleid sind überwiegend bräunlich gefärbt. Schnabel, Kehlsack und nackte Augenpartie sind hornfarben grau bis dunkelgrau. Die Oberseite ist überwiegend mattbraun gefärbt. Die Unterseite ist heller und zur Bauchmitte und den Unterschwanzdecken hin aufgehellt. Vor allem der hintere Hals und die Oberflügeldecken sind dunkel erdbraun. Schulter- und Flügeldeckfedern sind zum Teil heller bespitzt. Große Armdecken und Schirmfedern können einen silbrigen Glanz aufweisen. Die Schwingen sind schwarzbraun. Die Oberschwanzdecken und Steuerfedern sind graubraun bis schwärzlich, können silbrig glänzen und zeigen teils einen hellen Saum. Die Unterflügeldecken sind überwiegend schmutzigweiß mit einem dunklen Band, das mittig über den Flügel läuft. Beine und Füße sind schmutziggrau bis gräulich hornfarben.

 

Im ersten Jahreskleid kommen – vor allem auf der Oberseite – bereits viele weiße Federn durch. Später ähneln die Vögel adulten Individuen außerhalb der Brutzeit, haben jedoch noch braune Oberflügeldecken mit hellen Spitzensäumen. Die nackten Hautpartien nähern sich schrittweise – zunächst an Kehlsack und Augenpartie ersichtlich – dem Adultkleid an. Vögeln im zweiten Jahreskleid fehlen oft lediglich noch der verlängerte Schopf, die versteiften Federn am Kropf und der rosa Anflug.

 

Quelle: Wikipedia

________________________________________

The great white pelican (Pelecanus onocrotalus) also known as the eastern white pelican, rosy pelican or white pelican is a bird in the pelican family. It breeds from southeastern Europe through Asia and Africa, in swamps and shallow lakes.

 

The great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species (IUCN). It is listed under Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Annexure I under the EU Birds Directive on the Conservation of Wild Birds, and Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats. It is also listed within 108 Special Protection Areas in the European Union. It occurs within 43 Important Bird Areas (IBAs) in its European range. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) is applied.

 

The great white pelican is a huge bird—only the Dalmatian pelican is, on average, larger among pelicans. It measures 140 to 180 cm in length with a 28.9 to 47.1 cm enormous pink and yellow bill, and a dull pale-yellow gular pouch. The wingspan measures 226 to 360 cm, the latter measurement being the highest among extant flying animals outside of the great albatross. The adult male measures about 175 cm in length; it weighs from 9 to 15 kg and larger races from the Palaearctic are usually around 11 kg, with few exceeding 13 kg. It has a bill measuring 34.7 to 47.1 cm. The female measures about 148 cm in length, and is considerably less bulky, weighing 5.4 to 9 kg, and has a bill that measures 28.9 to 40.0 cm in length. Among standard measurements, the wing chord is 60 to 73 cm, the tail 16 to 21 cm, and the tarsus 13 to 14.9 cm long. Standard measurements from different areas indicate that pelicans from the Western Palaearctic are somewhat larger than those from Asia and Africa.

 

The male has a downward bend in the neck and the female has a shorter, straighter beak. The plumage is predominantly white except on remiges, with a faint pink tinge on the neck and a yellowish base on the foreneck. The primary feathers are black, with white shafts at the bases, occasionally with paler tips and narrow fringes. The secondary feathers are also black, but with a whitish fringe. The upperwing coverts, underwing coverts, and tertials are white. The forehead is swollen and pinkish skin surrounds the bare, dark eyes having brown-red to dark brown irides. It has fleshy-yellow legs and pointed forehead-feathers where meeting the culmen. In breeding season, the male has pinkish skin while the female has orangey skin on its face. The bill is mostly bluish grey, with a red tip, reddish maxilla edges, and a cream-yellow to yolk-yellow gular pouch. The white plumage becomes tinged-pink with a yellow patch on the breast, and the body is tinged yellowish-rosy. It also has a short, shaggy crest on the nape. The white covert feathers contrast with the solid black primary and secondary feathers. The legs are yellow-flesh to pinkish orange. Both male and female are similar, but the female is smaller and has brighter orange facial skin in the breeding season.

 

The juvenile has darker, brownish underparts that are palest at the rump, center of the belly, and uppertail coverts. The underwing coverts are mostly dull-white, but the greater coverts are dark and there is a dark brownish bar over the lesser coverts. The rear tertials upperwing coverts mostly have paler tips with a silvery-grey tinge on the greater secondary coverts and tertials. It has dark flight feathers, and brown-edged wings. The head, neck, and upperparts, including the upperwing coverts, are mostly brown—this is the darkest part of the neck. The facial skin and the bill, including its gular pouch, are greyish to dusky greyish. The forehead, rump, and abdomen are white, and its legs and feet are grey. Its blackish tail occasionally has a silvery-grey tinge. Its underparts and back are initially browner and darker than those of the Dalmatian pelican, and the underwing is strongly patterned, similar to the juvenile brown pelican.

 

The great white pelican is distinguished from all other pelicans by its plumage. Its face is naked and the feathering on its forehead tapers to a fine point, whereas other species are completely feathered. In flight, the white underwing with black remiges of the adult are similar only to those of the American white pelican (P. erythrorhynchos), but the latter has white inner secondary feathers. It differs from the Dalmatian pelican in its pure white – rather than greyish-white – plumage, a bare pink facial patch around the eye, and pinkish legs. The spot-billed pelican (P. philippensis) of Asia is slightly smaller than the great white pelican, with greyish tinged white plumage, and a paler, duller-colored bill. Similarly, the pink-backed pelican (P. rufescens) is smaller, with brownish-grey plumage, a light pink to off-grey bill, and a pinkish wash on the back.

 

The bird is mostly silent but has a variety of low-pitched lowing, grunting, and growling calls. The flight call is a deep, quiet croak, while at breeding colonies, it gives deep moooo calls.

 

Source: Wikipedia

Standard layouts for platform number signs.

The great white pelican (Pelecanus onocrotalus) also known as the eastern white pelican, rosy pelican or simply white pelican is a bird in the pelican family. It breeds from southeastern Europe through Asia and Africa, in swamps and shallow lakes.

 

The great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species (IUCN). It is listed under Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Annexure I under the EU Birds Directive on the Conservation of Wild Birds, and Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats. It is also listed within 108 Special Protection Areas in the European Union. It occurs within 43 Important Bird Areas (IBAs) in its European range. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) is applied.

 

Description

The great white pelican is a huge bird—only the Dalmatian pelican is, on average, larger among pelicans. It measures 140 to 180 cm (55 to 71 in) in length with a 28.9 to 47.1 cm (11.4 to 18.5 in) enormous pink and yellow bill, and a dull pale-yellow gular pouch. The wingspan measures 226 to 360 cm (7 ft 5 in to 11 ft 10 in), the latter measurement being the highest among extant flying animals outside of the great albatross. The adult male measures about 175 cm (69 in) in length; it weighs from 9 to 15 kg (20 to 33 lb) and larger races from the Palaearctic are usually around 11 kg (24 lb), with few exceeding 13 kg (29 lb). It has a bill measuring 34.7 to 47.1 cm (13.7 to 18.5 in). The female measures about 148 cm (58 in) in length, and is considerably less bulky, weighing 5.4 to 9 kg (12 to 20 lb), and has a bill that measures 28.9 to 40.0 cm (11.4 to 15.7 in) in length. In Lake Edward, Uganda, the average weight of 52 males was found to 11.45 kg (25.2 lb) and in 22 females it was 7.59 kg (16.7 lb). In South Africa, the average weight of males was 9.6 kg (21 lb) and of females was 6.9 kg (15 lb). Thus the sexual dimorphism is especially pronounced in this species (perhaps the greatest known in any extant pelican), as at times the male can average more than 30% more massive than the female. The great white pelican rivals the kori bustard, which has even more pronounced sexual dimorphism, as the heaviest flying bird to reside in Africa (both averaging perhaps slightly heavier than the cape vulture and the wattled crane). There are a small few slightly heavier flying birds in the Eurasian portions of the range. Among standard measurements, the wing chord is 60 to 73 cm (24 to 29 in), the tail 16 to 21 cm (6.3 to 8.3 in), and the tarsus 13 to 14.9 cm (5.1 to 5.9 in) long. Standard measurements from different areas indicate that pelicans from the Western Palaearctic are somewhat larger than those from Asia and Africa.

 

The male has a downward bend in the neck and the female has a shorter, straighter beak. The plumage is predominantly white except on remiges, with a faint pink tinge on the neck and a yellowish base on the foreneck. The primary feathers are black, with white shafts at the bases, occasionally with paler tips and narrow fringes. The secondary feathers are also black, but with a whitish fringe. The upperwing coverts, underwing coverts, and tertials are white. The forehead is swollen and pinkish skin surrounds the bare, dark eyes having brown-red to dark brown irides. It has fleshy-yellow legs and pointed forehead-feathers where meeting the culmen. In breeding season, the male has pinkish skin while the female has orangey skin on its face. The bill is mostly bluish grey, with a red tip, reddish maxilla edges, and a cream-yellow to yolk-yellow gular pouch. The white plumage becomes tinged-pink with a yellow patch on the breast, and the body is tinged yellowish-rosy. It also has a short, shaggy crest on the nape. The white covert feathers contrast with the solid black primary and secondary feathers. The legs are yellow-flesh to pinkish orange. Both male and female are similar, but the female is smaller and has brighter orange facial skin in the breeding season.

 

The juvenile has darker, brownish underparts that are palest at the rump, center of the belly, and uppertail coverts. The underwing coverts are mostly dull-white, but the greater coverts are dark and there is a dark brownish bar over the lesser coverts. The rear tertials upperwing coverts mostly have paler tips with a silvery-grey tinge on the greater secondary coverts and tertials. It has dark flight feathers, and brown-edged wings. The head, neck, and upperparts, including the upperwing coverts, are mostly brown—this is the darkest part of the neck. The facial skin and the bill, including its gular pouch, are greyish to dusky greyish. The forehead, rump, and abdomen are white, and its legs and feet are grey. Its blackish tail occasionally has a silvery-grey tinge. Its underparts and back are initially browner and darker than those of the Dalmatian pelican, and the underwing is strongly patterned, similar to the juvenile brown pelican.

 

The great white pelican is distinguished from all other pelicans by its plumage. Its face is naked and the feathering on its forehead tapers to a fine point, whereas other species are completely feathered. In flight, the white underwing with black remiges of the adult are similar only to those of the American white pelican (P. erythrorhynchos), but the latter has white inner secondary feathers. It differs from the Dalmatian pelican in its pure white – rather than greyish-white – plumage, a bare pink facial patch around the eye, and pinkish legs. The spot-billed pelican (P. philippensis) of Asia is slightly smaller than the great white pelican, with greyish tinged white plumage, and a paler, duller-colored bill. Similarly, the pink-backed pelican (P. rufescens) is smaller, with brownish-grey plumage, a light pink to off-grey bill, and a pinkish wash on the back.

 

The bird is mostly silent but has a variety of low-pitched lowing, grunting, and growling calls. The flight call is a deep, quiet croak., while at breeding colonies, it gives deep moooo calls.

 

Distribution and habitat

The breeding range of the great white pelican extends to Ethiopia, Tanzania, Chad, northern Cameroons, and Nigeria in Africa, and has been observed or reported breeding in Zambia, Botswana, and South Africa. In the 1990s, 6,700 to 11,000 breeding pairs in 23 to 25 breeding sites, were found in the Palearctic region. A 1991 study noted about 3,070 to 4,300 pairs were present in the Soviet Union. Only two breeding colonies are located in the Mediterranean basin, one having 250 to 400 pairs in Turkey and the other having 50 to 100 pairs in northern Greece. The breeding colony at Lake Rukwa, Tanzania is the largest known breeding colony in Africa, followed by the Lake Shala, Ethiopia colony which is probably of crucial importance to the species in Africa. The African population of about 75,000 pairs of the great white pelican is resident. The ones breeding in the Palearctic region are migrants, although it is possible that the majority of the western Palearctic populations stop-over in Israel during their autumn migration. The migration routes are only partially known. Migratory populations are found from Eastern Europe to Kazakhstan during the breeding season. More than 50% of Eurasian great white pelicans breed in the Danube Delta in Romania. They also prefer staying in the Lakes near Burgas, Bulgaria and in Srebarna Lake in Bulgaria. The pelicans arrive in the Danube in late March or early April and depart after breeding from September to late November. Wintering locations for European pelicans are not exactly known but wintering birds may occur in northeastern Africa through Iraq to north India, with a particularly large number of breeders from Asia wintering around Pakistan and Sri Lanka. Northern populations migrate to China, India, Myanmar, with stragglers reaching Java and Bali in Indonesia. These are birds that are found mostly in lowlands, though in East Africa and Nepal may be found living at elevations of up to 1,372 m (4,501 ft).

 

Overall, the great white pelican is one of the most widely distributed species. Although some areas still hold quite large colonies, it ranks behind the brown pelican and possibly the Australian pelican in overall abundance. Europe now holds an estimated 7,345–10,000 breeding pairs, with over 4,000 pairs that are known to nest in Russia. During migration, more than 75,000 have been observed in Israel and, in winter, over 45,000 may stay in Pakistan. In all its colonies combined, 75,000 pairs are estimated to nest in Africa. It is possibly extinct in Serbia and Montenegro, and regionally extinct in Hungary.

 

Great white pelicans usually prefer shallow, (seasonally or tropical) warm fresh water. Well scattered groups of breeding pelicans occur through Eurasia from the eastern Mediterranean to Vietnam. In Eurasia, fresh or brackish waters may be inhabited and the pelicans may be found in lakes, deltas, lagoons and marshes, usually with dense reed beds nearby for nesting purposes. Additionally, sedentary populations are found year-round in Africa, south of the Sahara Desert although these are patchy. In Africa, great white pelicans occur mainly around freshwater and alkaline lakes and may also be found in coastal, estuarine areas. Beyond reed beds, African pelicans have nested on inselbergs and flat inshore islands off of Banc d'Arguin National Park.

 

Behavior

The great white pelican is highly sociable and often forms large flocks. It is well adapted for aquatic life. The short strong legs and webbed feet propel it in water and aid a rather awkward takeoff from the water surface. In flight, it is an elegant soaring bird, with the head held close to and aligned with the body. Its flight consists of a few slow wingbeats followed by a glide. Once aloft, the long-winged pelicans are powerful fliers, however, and often travel in spectacular linear, circular, or V-formation groups.

 

Feeding

The great white pelican mainly eats fish. It leaves its roost to feed early in the morning and may fly over 100 km (62 mi) in search of food, as has been observed in Chad and in Mogode, Cameroon. It needs from 0.9 to 1.4 kg (2.0 to 3.1 lb) of fish every day, which corresponds to around 28,000,000 kg (62,000,000 lb) annual fish consumption at the largest colony of the great white pelican, on Tanzania's Lake Rukwa (with almost 75,000 birds). Fish targeted are usually fairly large ones, in the 500–600 g (1.1–1.3 lb) weight range and up to 1.8 kg (4.0 lb), and are taken based on regional abundance. Common carp are preferred in Europe, mullets in China, and Arabian toothcarp in India. In Africa, often the commonest cichlids, including many species in the Haplochromis and Tilapia genera, seem to be preferred.

 

The pelican's pouch serves simply as a scoop. As the pelican pushes its bill underwater, the lower bill bows out, creating a large pouch which fills with water and fish. As it lifts its head, the pouch contracts, forcing out the water but retaining the fish. A group of 6 to 8 great white pelicans gather in a horseshoe formation in water to feed together. They dip their bills in unison, creating a circle of open pouches, ready to trap every fish in the area. Most feeding is cooperative and done in groups, especially in shallow waters where fish schools can be corralled easily, though they may also forage alone as well.

 

Great white pelicans are not restricted to fish, however, and are often opportunistic foragers. In some situations, they eat chicks of other birds, such as the well documented case off the southwest coast of South Africa. Here, breeding pelicans from the Dassen Island prey on chicks weighing up to 2 kg (4.4 lb) from the Cape gannet colony on Malgas Island. Similarly, in Walvis Bay, Namibia the eggs and chicks of Cape cormorants are fed regularly to young pelicans. The local pelican population is so reliant on the cormorants, that when the cormorant species experienced a population decline, the numbers of pelicans appeared to decline as well.

 

They also rob other birds of their prey. During periods of starvation, they also eat seagulls and ducklings. The gulls are held under water and drowned before being eaten headfirst. A flock of captive great white pelicans in St James's Park, London is well known for occasionally eating local pigeons, despite being well-fed.

 

Breeding

breeding season commences in April or May in temperate zones, is essentially all year around in Africa, and runs February through April in India. Large numbers of these pelicans breed together in colonies. Nest locations vary: some populations make stick nests in trees but a majority, including all those that breed in Africa, nest exclusively in scrapes on the ground lined with grass, sticks, feathers, and other material.

 

The female can lay from 1 to 4 eggs in a clutch, with two being the average. Incubation takes 29 to 36 days. The chicks are naked when they hatch but quickly sprout blackish-brown down. The young are cared for by both parents. The colony gathers in "pods" around 20 to 25 days after the eggs hatch. The young fledge at 65 to 75 days of age. Around 64% of young successful reach adulthood, attaining sexual maturity at 3 to 4 years of age.

 

Predators

Predators of the pelicans' eggs and chicks include mammalian animals like foxes, gulls, frigatebirds, crows, skuas, African fish eagles (Haliaeetus vocifer), and marabou storks (Leptoptilos crumenifer). The adults have few predators on land other than humans and has no marine predator. However, in some regions of Africa, terrestrial predation occurs at night while roosting, caused by jackals, hyenas and lions. Additionally, crocodiles, especially Nile crocodiles reportedly taken swimming pelicans.

 

Status and conservation

Since 1998, the great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species. This is because it has a large range – more than 20,000 km2 (7700 mi2) – and because its population is thought not to have declined by 30% over ten years or three generations, which is not a rapid enough decline to warrant a vulnerable rating. However, the state of its overall population is not known, and although it is widespread, it is not abundant anywhere. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) applies. It is listed under the Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats and Annexure I of the EU Birds Directive on the Conservation of Wild Birds. It occurs within 43 Important Bird Areas in its European range, and is listed within 108 Special Protection Areas in the European Union. This species is often kept in captivity in zoos or in semi-wild colonies such as that in St. James's Park, London. The ancestors of this colony were originally given to Charles II by the Russian ambassador in 1664 which initiated the tradition of ambassadors donating the birds.

 

Today, because of overfishing in certain areas, white pelicans are forced to fly long distances to find food.[3] Adult birds can abandon breeding colonies due to the shortage of food supply. Also, human disturbance forced pelicans to leave their colonies temporarily, leaving chicks vulnerable to predation. Great white pelicans are exploited for many reasons. Their pouch is used to make tobacco bags, their skin is turned into leather, the guano is used as fertiliser, and the fat of its young is converted into oils for traditional medicine in China and India. In Ethiopia, great white pelicans are shot for their meat. Human disturbance, loss of foraging habitat and breeding sites, as well as pollution are all contributing to the decline of the great white pelican. Declines have been particularly notable in the Palaearctic.

The great white pelican (Pelecanus onocrotalus) also known as the eastern white pelican, rosy pelican or simply white pelican is a bird in the pelican family. It breeds from southeastern Europe through Asia and Africa, in swamps and shallow lakes.

 

The great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species (IUCN). It is listed under Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Annexure I under the EU Birds Directive on the Conservation of Wild Birds, and Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats. It is also listed within 108 Special Protection Areas in the European Union. It occurs within 43 Important Bird Areas (IBAs) in its European range. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) is applied.

 

Description

The great white pelican is a huge bird—only the Dalmatian pelican is, on average, larger among pelicans. It measures 140 to 180 cm (55 to 71 in) in length with a 28.9 to 47.1 cm (11.4 to 18.5 in) enormous pink and yellow bill, and a dull pale-yellow gular pouch. The wingspan measures 226 to 360 cm (7 ft 5 in to 11 ft 10 in), the latter measurement being the highest among extant flying animals outside of the great albatross. The adult male measures about 175 cm (69 in) in length; it weighs from 9 to 15 kg (20 to 33 lb) and larger races from the Palaearctic are usually around 11 kg (24 lb), with few exceeding 13 kg (29 lb). It has a bill measuring 34.7 to 47.1 cm (13.7 to 18.5 in). The female measures about 148 cm (58 in) in length, and is considerably less bulky, weighing 5.4 to 9 kg (12 to 20 lb), and has a bill that measures 28.9 to 40.0 cm (11.4 to 15.7 in) in length. In Lake Edward, Uganda, the average weight of 52 males was found to 11.45 kg (25.2 lb) and in 22 females it was 7.59 kg (16.7 lb). In South Africa, the average weight of males was 9.6 kg (21 lb) and of females was 6.9 kg (15 lb). Thus the sexual dimorphism is especially pronounced in this species (perhaps the greatest known in any extant pelican), as at times the male can average more than 30% more massive than the female. The great white pelican rivals the kori bustard, which has even more pronounced sexual dimorphism, as the heaviest flying bird to reside in Africa (both averaging perhaps slightly heavier than the cape vulture and the wattled crane). There are a small few slightly heavier flying birds in the Eurasian portions of the range. Among standard measurements, the wing chord is 60 to 73 cm (24 to 29 in), the tail 16 to 21 cm (6.3 to 8.3 in), and the tarsus 13 to 14.9 cm (5.1 to 5.9 in) long. Standard measurements from different areas indicate that pelicans from the Western Palaearctic are somewhat larger than those from Asia and Africa.

 

The male has a downward bend in the neck and the female has a shorter, straighter beak. The plumage is predominantly white except on remiges, with a faint pink tinge on the neck and a yellowish base on the foreneck. The primary feathers are black, with white shafts at the bases, occasionally with paler tips and narrow fringes. The secondary feathers are also black, but with a whitish fringe. The upperwing coverts, underwing coverts, and tertials are white. The forehead is swollen and pinkish skin surrounds the bare, dark eyes having brown-red to dark brown irides. It has fleshy-yellow legs and pointed forehead-feathers where meeting the culmen. In breeding season, the male has pinkish skin while the female has orangey skin on its face. The bill is mostly bluish grey, with a red tip, reddish maxilla edges, and a cream-yellow to yolk-yellow gular pouch. The white plumage becomes tinged-pink with a yellow patch on the breast, and the body is tinged yellowish-rosy. It also has a short, shaggy crest on the nape. The white covert feathers contrast with the solid black primary and secondary feathers. The legs are yellow-flesh to pinkish orange. Both male and female are similar, but the female is smaller and has brighter orange facial skin in the breeding season.

 

The juvenile has darker, brownish underparts that are palest at the rump, center of the belly, and uppertail coverts. The underwing coverts are mostly dull-white, but the greater coverts are dark and there is a dark brownish bar over the lesser coverts. The rear tertials upperwing coverts mostly have paler tips with a silvery-grey tinge on the greater secondary coverts and tertials. It has dark flight feathers, and brown-edged wings. The head, neck, and upperparts, including the upperwing coverts, are mostly brown—this is the darkest part of the neck. The facial skin and the bill, including its gular pouch, are greyish to dusky greyish. The forehead, rump, and abdomen are white, and its legs and feet are grey. Its blackish tail occasionally has a silvery-grey tinge. Its underparts and back are initially browner and darker than those of the Dalmatian pelican, and the underwing is strongly patterned, similar to the juvenile brown pelican.

 

The great white pelican is distinguished from all other pelicans by its plumage. Its face is naked and the feathering on its forehead tapers to a fine point, whereas other species are completely feathered. In flight, the white underwing with black remiges of the adult are similar only to those of the American white pelican (P. erythrorhynchos), but the latter has white inner secondary feathers. It differs from the Dalmatian pelican in its pure white – rather than greyish-white – plumage, a bare pink facial patch around the eye, and pinkish legs. The spot-billed pelican (P. philippensis) of Asia is slightly smaller than the great white pelican, with greyish tinged white plumage, and a paler, duller-colored bill. Similarly, the pink-backed pelican (P. rufescens) is smaller, with brownish-grey plumage, a light pink to off-grey bill, and a pinkish wash on the back.

 

The bird is mostly silent but has a variety of low-pitched lowing, grunting, and growling calls. The flight call is a deep, quiet croak., while at breeding colonies, it gives deep moooo calls.

 

Distribution and habitat

The breeding range of the great white pelican extends to Ethiopia, Tanzania, Chad, northern Cameroons, and Nigeria in Africa, and has been observed or reported breeding in Zambia, Botswana, and South Africa. In the 1990s, 6,700 to 11,000 breeding pairs in 23 to 25 breeding sites, were found in the Palearctic region. A 1991 study noted about 3,070 to 4,300 pairs were present in the Soviet Union. Only two breeding colonies are located in the Mediterranean basin, one having 250 to 400 pairs in Turkey and the other having 50 to 100 pairs in northern Greece. The breeding colony at Lake Rukwa, Tanzania is the largest known breeding colony in Africa, followed by the Lake Shala, Ethiopia colony which is probably of crucial importance to the species in Africa. The African population of about 75,000 pairs of the great white pelican is resident. The ones breeding in the Palearctic region are migrants, although it is possible that the majority of the western Palearctic populations stop-over in Israel during their autumn migration. The migration routes are only partially known. Migratory populations are found from Eastern Europe to Kazakhstan during the breeding season. More than 50% of Eurasian great white pelicans breed in the Danube Delta in Romania. They also prefer staying in the Lakes near Burgas, Bulgaria and in Srebarna Lake in Bulgaria. The pelicans arrive in the Danube in late March or early April and depart after breeding from September to late November. Wintering locations for European pelicans are not exactly known but wintering birds may occur in northeastern Africa through Iraq to north India, with a particularly large number of breeders from Asia wintering around Pakistan and Sri Lanka. Northern populations migrate to China, India, Myanmar, with stragglers reaching Java and Bali in Indonesia. These are birds that are found mostly in lowlands, though in East Africa and Nepal may be found living at elevations of up to 1,372 m (4,501 ft).

 

Overall, the great white pelican is one of the most widely distributed species. Although some areas still hold quite large colonies, it ranks behind the brown pelican and possibly the Australian pelican in overall abundance. Europe now holds an estimated 7,345–10,000 breeding pairs, with over 4,000 pairs that are known to nest in Russia. During migration, more than 75,000 have been observed in Israel and, in winter, over 45,000 may stay in Pakistan. In all its colonies combined, 75,000 pairs are estimated to nest in Africa. It is possibly extinct in Serbia and Montenegro, and regionally extinct in Hungary.

 

Great white pelicans usually prefer shallow, (seasonally or tropical) warm fresh water. Well scattered groups of breeding pelicans occur through Eurasia from the eastern Mediterranean to Vietnam. In Eurasia, fresh or brackish waters may be inhabited and the pelicans may be found in lakes, deltas, lagoons and marshes, usually with dense reed beds nearby for nesting purposes. Additionally, sedentary populations are found year-round in Africa, south of the Sahara Desert although these are patchy. In Africa, great white pelicans occur mainly around freshwater and alkaline lakes and may also be found in coastal, estuarine areas. Beyond reed beds, African pelicans have nested on inselbergs and flat inshore islands off of Banc d'Arguin National Park.

 

Behavior

The great white pelican is highly sociable and often forms large flocks. It is well adapted for aquatic life. The short strong legs and webbed feet propel it in water and aid a rather awkward takeoff from the water surface. In flight, it is an elegant soaring bird, with the head held close to and aligned with the body. Its flight consists of a few slow wingbeats followed by a glide. Once aloft, the long-winged pelicans are powerful fliers, however, and often travel in spectacular linear, circular, or V-formation groups.

 

Feeding

The great white pelican mainly eats fish. It leaves its roost to feed early in the morning and may fly over 100 km (62 mi) in search of food, as has been observed in Chad and in Mogode, Cameroon. It needs from 0.9 to 1.4 kg (2.0 to 3.1 lb) of fish every day, which corresponds to around 28,000,000 kg (62,000,000 lb) annual fish consumption at the largest colony of the great white pelican, on Tanzania's Lake Rukwa (with almost 75,000 birds). Fish targeted are usually fairly large ones, in the 500–600 g (1.1–1.3 lb) weight range and up to 1.8 kg (4.0 lb), and are taken based on regional abundance. Common carp are preferred in Europe, mullets in China, and Arabian toothcarp in India. In Africa, often the commonest cichlids, including many species in the Haplochromis and Tilapia genera, seem to be preferred.

 

The pelican's pouch serves simply as a scoop. As the pelican pushes its bill underwater, the lower bill bows out, creating a large pouch which fills with water and fish. As it lifts its head, the pouch contracts, forcing out the water but retaining the fish. A group of 6 to 8 great white pelicans gather in a horseshoe formation in water to feed together. They dip their bills in unison, creating a circle of open pouches, ready to trap every fish in the area. Most feeding is cooperative and done in groups, especially in shallow waters where fish schools can be corralled easily, though they may also forage alone as well.

 

Great white pelicans are not restricted to fish, however, and are often opportunistic foragers. In some situations, they eat chicks of other birds, such as the well documented case off the southwest coast of South Africa. Here, breeding pelicans from the Dassen Island prey on chicks weighing up to 2 kg (4.4 lb) from the Cape gannet colony on Malgas Island. Similarly, in Walvis Bay, Namibia the eggs and chicks of Cape cormorants are fed regularly to young pelicans. The local pelican population is so reliant on the cormorants, that when the cormorant species experienced a population decline, the numbers of pelicans appeared to decline as well.

 

They also rob other birds of their prey. During periods of starvation, they also eat seagulls and ducklings. The gulls are held under water and drowned before being eaten headfirst. A flock of captive great white pelicans in St James's Park, London is well known for occasionally eating local pigeons, despite being well-fed.

 

Breeding

breeding season commences in April or May in temperate zones, is essentially all year around in Africa, and runs February through April in India. Large numbers of these pelicans breed together in colonies. Nest locations vary: some populations make stick nests in trees but a majority, including all those that breed in Africa, nest exclusively in scrapes on the ground lined with grass, sticks, feathers, and other material.

 

The female can lay from 1 to 4 eggs in a clutch, with two being the average. Incubation takes 29 to 36 days. The chicks are naked when they hatch but quickly sprout blackish-brown down. The young are cared for by both parents. The colony gathers in "pods" around 20 to 25 days after the eggs hatch. The young fledge at 65 to 75 days of age. Around 64% of young successful reach adulthood, attaining sexual maturity at 3 to 4 years of age.

 

Predators

Predators of the pelicans' eggs and chicks include mammalian animals like foxes, gulls, frigatebirds, crows, skuas, African fish eagles (Haliaeetus vocifer), and marabou storks (Leptoptilos crumenifer). The adults have few predators on land other than humans and has no marine predator. However, in some regions of Africa, terrestrial predation occurs at night while roosting, caused by jackals, hyenas and lions. Additionally, crocodiles, especially Nile crocodiles reportedly taken swimming pelicans.

 

Status and conservation

Since 1998, the great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species. This is because it has a large range – more than 20,000 km2 (7700 mi2) – and because its population is thought not to have declined by 30% over ten years or three generations, which is not a rapid enough decline to warrant a vulnerable rating. However, the state of its overall population is not known, and although it is widespread, it is not abundant anywhere. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) applies. It is listed under the Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats and Annexure I of the EU Birds Directive on the Conservation of Wild Birds. It occurs within 43 Important Bird Areas in its European range, and is listed within 108 Special Protection Areas in the European Union. This species is often kept in captivity in zoos or in semi-wild colonies such as that in St. James's Park, London. The ancestors of this colony were originally given to Charles II by the Russian ambassador in 1664 which initiated the tradition of ambassadors donating the birds.

 

Today, because of overfishing in certain areas, white pelicans are forced to fly long distances to find food.[3] Adult birds can abandon breeding colonies due to the shortage of food supply. Also, human disturbance forced pelicans to leave their colonies temporarily, leaving chicks vulnerable to predation. Great white pelicans are exploited for many reasons. Their pouch is used to make tobacco bags, their skin is turned into leather, the guano is used as fertiliser, and the fat of its young is converted into oils for traditional medicine in China and India. In Ethiopia, great white pelicans are shot for their meat. Human disturbance, loss of foraging habitat and breeding sites, as well as pollution are all contributing to the decline of the great white pelican. Declines have been particularly notable in the Palaearctic.

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The great white pelican (Pelecanus onocrotalus) also known as the eastern white pelican, rosy pelican or simply white pelican is a bird in the pelican family. It breeds from southeastern Europe through Asia and Africa, in swamps and shallow lakes.

 

The great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species (IUCN). It is listed under Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Annexure I under the EU Birds Directive on the Conservation of Wild Birds, and Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats. It is also listed within 108 Special Protection Areas in the European Union. It occurs within 43 Important Bird Areas (IBAs) in its European range. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) is applied.

 

Description

The great white pelican is a huge bird—only the Dalmatian pelican is, on average, larger among pelicans. It measures 140 to 180 cm (55 to 71 in) in length with a 28.9 to 47.1 cm (11.4 to 18.5 in) enormous pink and yellow bill, and a dull pale-yellow gular pouch. The wingspan measures 226 to 360 cm (7 ft 5 in to 11 ft 10 in), the latter measurement being the highest among extant flying animals outside of the great albatross. The adult male measures about 175 cm (69 in) in length; it weighs from 9 to 15 kg (20 to 33 lb) and larger races from the Palaearctic are usually around 11 kg (24 lb), with few exceeding 13 kg (29 lb). It has a bill measuring 34.7 to 47.1 cm (13.7 to 18.5 in). The female measures about 148 cm (58 in) in length, and is considerably less bulky, weighing 5.4 to 9 kg (12 to 20 lb), and has a bill that measures 28.9 to 40.0 cm (11.4 to 15.7 in) in length. In Lake Edward, Uganda, the average weight of 52 males was found to 11.45 kg (25.2 lb) and in 22 females it was 7.59 kg (16.7 lb). In South Africa, the average weight of males was 9.6 kg (21 lb) and of females was 6.9 kg (15 lb). Thus the sexual dimorphism is especially pronounced in this species (perhaps the greatest known in any extant pelican), as at times the male can average more than 30% more massive than the female. The great white pelican rivals the kori bustard, which has even more pronounced sexual dimorphism, as the heaviest flying bird to reside in Africa (both averaging perhaps slightly heavier than the cape vulture and the wattled crane). There are a small few slightly heavier flying birds in the Eurasian portions of the range. Among standard measurements, the wing chord is 60 to 73 cm (24 to 29 in), the tail 16 to 21 cm (6.3 to 8.3 in), and the tarsus 13 to 14.9 cm (5.1 to 5.9 in) long. Standard measurements from different areas indicate that pelicans from the Western Palaearctic are somewhat larger than those from Asia and Africa.

 

The male has a downward bend in the neck and the female has a shorter, straighter beak. The plumage is predominantly white except on remiges, with a faint pink tinge on the neck and a yellowish base on the foreneck. The primary feathers are black, with white shafts at the bases, occasionally with paler tips and narrow fringes. The secondary feathers are also black, but with a whitish fringe. The upperwing coverts, underwing coverts, and tertials are white. The forehead is swollen and pinkish skin surrounds the bare, dark eyes having brown-red to dark brown irides. It has fleshy-yellow legs and pointed forehead-feathers where meeting the culmen. In breeding season, the male has pinkish skin while the female has orangey skin on its face. The bill is mostly bluish grey, with a red tip, reddish maxilla edges, and a cream-yellow to yolk-yellow gular pouch. The white plumage becomes tinged-pink with a yellow patch on the breast, and the body is tinged yellowish-rosy. It also has a short, shaggy crest on the nape. The white covert feathers contrast with the solid black primary and secondary feathers. The legs are yellow-flesh to pinkish orange. Both male and female are similar, but the female is smaller and has brighter orange facial skin in the breeding season.

 

The juvenile has darker, brownish underparts that are palest at the rump, center of the belly, and uppertail coverts. The underwing coverts are mostly dull-white, but the greater coverts are dark and there is a dark brownish bar over the lesser coverts. The rear tertials upperwing coverts mostly have paler tips with a silvery-grey tinge on the greater secondary coverts and tertials. It has dark flight feathers, and brown-edged wings. The head, neck, and upperparts, including the upperwing coverts, are mostly brown—this is the darkest part of the neck. The facial skin and the bill, including its gular pouch, are greyish to dusky greyish. The forehead, rump, and abdomen are white, and its legs and feet are grey. Its blackish tail occasionally has a silvery-grey tinge. Its underparts and back are initially browner and darker than those of the Dalmatian pelican, and the underwing is strongly patterned, similar to the juvenile brown pelican.

 

The great white pelican is distinguished from all other pelicans by its plumage. Its face is naked and the feathering on its forehead tapers to a fine point, whereas other species are completely feathered. In flight, the white underwing with black remiges of the adult are similar only to those of the American white pelican (P. erythrorhynchos), but the latter has white inner secondary feathers. It differs from the Dalmatian pelican in its pure white – rather than greyish-white – plumage, a bare pink facial patch around the eye, and pinkish legs. The spot-billed pelican (P. philippensis) of Asia is slightly smaller than the great white pelican, with greyish tinged white plumage, and a paler, duller-colored bill. Similarly, the pink-backed pelican (P. rufescens) is smaller, with brownish-grey plumage, a light pink to off-grey bill, and a pinkish wash on the back.

 

The bird is mostly silent but has a variety of low-pitched lowing, grunting, and growling calls. The flight call is a deep, quiet croak., while at breeding colonies, it gives deep moooo calls.

 

Distribution and habitat

The breeding range of the great white pelican extends to Ethiopia, Tanzania, Chad, northern Cameroons, and Nigeria in Africa, and has been observed or reported breeding in Zambia, Botswana, and South Africa. In the 1990s, 6,700 to 11,000 breeding pairs in 23 to 25 breeding sites, were found in the Palearctic region. A 1991 study noted about 3,070 to 4,300 pairs were present in the Soviet Union. Only two breeding colonies are located in the Mediterranean basin, one having 250 to 400 pairs in Turkey and the other having 50 to 100 pairs in northern Greece. The breeding colony at Lake Rukwa, Tanzania is the largest known breeding colony in Africa, followed by the Lake Shala, Ethiopia colony which is probably of crucial importance to the species in Africa. The African population of about 75,000 pairs of the great white pelican is resident. The ones breeding in the Palearctic region are migrants, although it is possible that the majority of the western Palearctic populations stop-over in Israel during their autumn migration. The migration routes are only partially known. Migratory populations are found from Eastern Europe to Kazakhstan during the breeding season. More than 50% of Eurasian great white pelicans breed in the Danube Delta in Romania. They also prefer staying in the Lakes near Burgas, Bulgaria and in Srebarna Lake in Bulgaria. The pelicans arrive in the Danube in late March or early April and depart after breeding from September to late November. Wintering locations for European pelicans are not exactly known but wintering birds may occur in northeastern Africa through Iraq to north India, with a particularly large number of breeders from Asia wintering around Pakistan and Sri Lanka. Northern populations migrate to China, India, Myanmar, with stragglers reaching Java and Bali in Indonesia. These are birds that are found mostly in lowlands, though in East Africa and Nepal may be found living at elevations of up to 1,372 m (4,501 ft).

 

Overall, the great white pelican is one of the most widely distributed species. Although some areas still hold quite large colonies, it ranks behind the brown pelican and possibly the Australian pelican in overall abundance. Europe now holds an estimated 7,345–10,000 breeding pairs, with over 4,000 pairs that are known to nest in Russia. During migration, more than 75,000 have been observed in Israel and, in winter, over 45,000 may stay in Pakistan. In all its colonies combined, 75,000 pairs are estimated to nest in Africa. It is possibly extinct in Serbia and Montenegro, and regionally extinct in Hungary.

 

Great white pelicans usually prefer shallow, (seasonally or tropical) warm fresh water. Well scattered groups of breeding pelicans occur through Eurasia from the eastern Mediterranean to Vietnam. In Eurasia, fresh or brackish waters may be inhabited and the pelicans may be found in lakes, deltas, lagoons and marshes, usually with dense reed beds nearby for nesting purposes. Additionally, sedentary populations are found year-round in Africa, south of the Sahara Desert although these are patchy. In Africa, great white pelicans occur mainly around freshwater and alkaline lakes and may also be found in coastal, estuarine areas. Beyond reed beds, African pelicans have nested on inselbergs and flat inshore islands off of Banc d'Arguin National Park.

 

Behavior

The great white pelican is highly sociable and often forms large flocks. It is well adapted for aquatic life. The short strong legs and webbed feet propel it in water and aid a rather awkward takeoff from the water surface. In flight, it is an elegant soaring bird, with the head held close to and aligned with the body. Its flight consists of a few slow wingbeats followed by a glide. Once aloft, the long-winged pelicans are powerful fliers, however, and often travel in spectacular linear, circular, or V-formation groups.

 

Feeding

The great white pelican mainly eats fish. It leaves its roost to feed early in the morning and may fly over 100 km (62 mi) in search of food, as has been observed in Chad and in Mogode, Cameroon. It needs from 0.9 to 1.4 kg (2.0 to 3.1 lb) of fish every day, which corresponds to around 28,000,000 kg (62,000,000 lb) annual fish consumption at the largest colony of the great white pelican, on Tanzania's Lake Rukwa (with almost 75,000 birds). Fish targeted are usually fairly large ones, in the 500–600 g (1.1–1.3 lb) weight range and up to 1.8 kg (4.0 lb), and are taken based on regional abundance. Common carp are preferred in Europe, mullets in China, and Arabian toothcarp in India. In Africa, often the commonest cichlids, including many species in the Haplochromis and Tilapia genera, seem to be preferred.

 

The pelican's pouch serves simply as a scoop. As the pelican pushes its bill underwater, the lower bill bows out, creating a large pouch which fills with water and fish. As it lifts its head, the pouch contracts, forcing out the water but retaining the fish. A group of 6 to 8 great white pelicans gather in a horseshoe formation in water to feed together. They dip their bills in unison, creating a circle of open pouches, ready to trap every fish in the area. Most feeding is cooperative and done in groups, especially in shallow waters where fish schools can be corralled easily, though they may also forage alone as well.

 

Great white pelicans are not restricted to fish, however, and are often opportunistic foragers. In some situations, they eat chicks of other birds, such as the well documented case off the southwest coast of South Africa. Here, breeding pelicans from the Dassen Island prey on chicks weighing up to 2 kg (4.4 lb) from the Cape gannet colony on Malgas Island. Similarly, in Walvis Bay, Namibia the eggs and chicks of Cape cormorants are fed regularly to young pelicans. The local pelican population is so reliant on the cormorants, that when the cormorant species experienced a population decline, the numbers of pelicans appeared to decline as well.

 

They also rob other birds of their prey. During periods of starvation, they also eat seagulls and ducklings. The gulls are held under water and drowned before being eaten headfirst. A flock of captive great white pelicans in St James's Park, London is well known for occasionally eating local pigeons, despite being well-fed.

 

Breeding

breeding season commences in April or May in temperate zones, is essentially all year around in Africa, and runs February through April in India. Large numbers of these pelicans breed together in colonies. Nest locations vary: some populations make stick nests in trees but a majority, including all those that breed in Africa, nest exclusively in scrapes on the ground lined with grass, sticks, feathers, and other material.

 

The female can lay from 1 to 4 eggs in a clutch, with two being the average. Incubation takes 29 to 36 days. The chicks are naked when they hatch but quickly sprout blackish-brown down. The young are cared for by both parents. The colony gathers in "pods" around 20 to 25 days after the eggs hatch. The young fledge at 65 to 75 days of age. Around 64% of young successful reach adulthood, attaining sexual maturity at 3 to 4 years of age.

 

Predators

Predators of the pelicans' eggs and chicks include mammalian animals like foxes, gulls, frigatebirds, crows, skuas, African fish eagles (Haliaeetus vocifer), and marabou storks (Leptoptilos crumenifer). The adults have few predators on land other than humans and has no marine predator. However, in some regions of Africa, terrestrial predation occurs at night while roosting, caused by jackals, hyenas and lions. Additionally, crocodiles, especially Nile crocodiles reportedly taken swimming pelicans.

 

Status and conservation

Since 1998, the great white pelican has been rated as a species of least concern on the IUCN Red List of Endangered Species. This is because it has a large range – more than 20,000 km2 (7700 mi2) – and because its population is thought not to have declined by 30% over ten years or three generations, which is not a rapid enough decline to warrant a vulnerable rating. However, the state of its overall population is not known, and although it is widespread, it is not abundant anywhere. It is one of the species to which the Agreement on the Conservation of African-Eurasian Migratory Waterbirds (AEWA) applies. It is listed under the Appendix I of the Convention on the Conservation of Migratory Species of Wild Animals, Appendix II of the Berne Convention on the Conservation of European Wildlife and Natural Habitats and Annexure I of the EU Birds Directive on the Conservation of Wild Birds. It occurs within 43 Important Bird Areas in its European range, and is listed within 108 Special Protection Areas in the European Union. This species is often kept in captivity in zoos or in semi-wild colonies such as that in St. James's Park, London. The ancestors of this colony were originally given to Charles II by the Russian ambassador in 1664 which initiated the tradition of ambassadors donating the birds.

 

Today, because of overfishing in certain areas, white pelicans are forced to fly long distances to find food.[3] Adult birds can abandon breeding colonies due to the shortage of food supply. Also, human disturbance forced pelicans to leave their colonies temporarily, leaving chicks vulnerable to predation. Great white pelicans are exploited for many reasons. Their pouch is used to make tobacco bags, their skin is turned into leather, the guano is used as fertiliser, and the fat of its young is converted into oils for traditional medicine in China and India. In Ethiopia, great white pelicans are shot for their meat. Human disturbance, loss of foraging habitat and breeding sites, as well as pollution are all contributing to the decline of the great white pelican. Declines have been particularly notable in the Palaearctic.

SHODASI : SECRETS OF THE RAMAYANA

Kundalini Yoga & Gayathri Mantra in Valmiki Ramayana

ENGLISH HINDI AND TELUGU ORIGINAL

AUTHOR : SESHENDRA SHARMA

Seshendra : Visionary Poet of the Millennium

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Valmiki , The Sage of 5th century B.C wrote The Ramayana not to narrate the story of Rama in an absorbing style. Though the epic poem presents Rama’s Journey of life in enchanting poetry , the story and the enchanting poetry are sugar coating or honey to the organic medicine called Kundalini Yoga. Maharshi Valmiki wrote the Ramayana to spread / propagate Kundalini Yoga among the masses. Thus the soul of The Ramayana is Kundalini Yoga / Sri Vidya. Valmiki embedded Kundalini Yoga in the Chapter titled “ Sundara Kanda” . Hanuman and Ravana are Kundalini Yogis of Samaya and Kaula Paths.

And in Sundara Kanda , he inserted “ Trijata Swapna “ , dream sequence of a demon and in it embedded the Gayathri Mantra. The concepts of Vishnu and Avatar (reincarnation) were nonexistent during the Ramayana Period.

Seshendra Sharma , Scholar - Poet in his Magnum Opus of Research “ Shodasi : Secrets of The Ramayana “ reveals these secrets lying hidden for thousands of years .

 

* * * * *

How old is Valmiki Ramayana? One Calculation says 8 lacks 70 thousand Years. Going by the Christian calendar dating to approximately the 5th to 4th century BC. According to Indian classification of time Ramayana belongs to the Treta Yuga and today we are in the Kali Yuga. All these millions of years the human civilisation the world over, recognised it as the first poetry and in this part of the world i.e. the Indian Subcontinent the central character of the epic is present as an idol of worship in thousands of temples and in every household of believers.

But here is a research work which says Ramayana is merely poetry to the naked eye whereas it is an ensemble of invisible secrets which have been lying unnoticed all these ages.

What could have been the Valmiki Maharshi’s vision which made him chisel an epic poem which is pregnant with startling secrets?

Shodasi : Secrets of the Ramayana , a Magnum Opus comprising both revelations and research findings written in Telugu 47 Years ago is translated into English by Dr. G.S.Murthy , a 86 year old physicist (Retrd) from BARC. Dr. Murthy observes about Shodasi that “the approach adopted by Seshendra Sharma is unprecedented. .. His conclusion that Ramayana is closer to Sruthi than any other scripture is very significant and is based on the intrinsic evidence in the Ramayana itself.... it is a revolt against the customary methods followed to understand the status of Ramayana in the Sanskrit Literature.”

 

The fulcrum of Shodasi is that poetry in Ramayana is a supplement to the bitter medicine called “Kundalini Yoga” and Ramayana is divine Ambrosia for all mundane afflictions and problems that beset the human kind.

Seshendra reveals that Sundara Kanda is the heart of Ramayana and it is nothing but Kundalini Yoga . And the heart of Sundara Kanda is Trijata ‘s Dream , which is nothing but Gayatri Mantra.

Kundalini Yoga which is also known as Sri Vidya is awakening of inner powers dormant in humans through meditation. The very 1st Shloka of Sundara Kanda is analysed and explained exhaustively by the author from several angles. “Chaarana Charithe pathi..(Sky-Path) “is , according to the author the Sushumna in Humans. Lanka Dahana ( Reducing Ravana’s Empire Lanka to ashes ) is the climax of the Kundalini Yoga which is Sahasrara Bhedana. The author analyses citing evidence from the Ramayana original text , that both Paths of Kundalini Yoga , Samaya and Kaula ways are shown in the epic.

What is of paramount importance in this work is that each exposition refers to a cluster of references germane to the main discussion. Hence it is obvious that this work is a scholastic paradise to people who are conversant with Sanskrit literature and other ancient scriptures. A pedestrian reader cannot even peep into Shodasi . Seshendra’s introduction “One word to begin with “sets the tone and tenor of the work. He dilates at length how Sanskrit language is moulded by Valmiki on the lines of Sruthi and Veda to envelop his central theme in suggestive and oblique style.

It is said Valmiki wrote Ramayana in 24 thousand Shlokas taking each syllable of Gayatri Mantra, which has 24 syllables. Seshendra Shows convincingly, where the Gayathri Mantra itself is located in Ramayana. He says “ Sundara Kanda “ is the heart of Ramayana and Trijata ‘s Dream is Sundara Kanda’s heart. “ Maharshi created an apparent episode of “Trijata Swapna “ and through this he embedded Gayathri Mantra in it. “

This book is replete with several such revelations and unnerving observations. The chapters on “ Relationship between Ramayanayana and Megha Sangesham “ “Indra supreme deity “ compel the reader to stop and think at the turn of every observation. This reviewer does not like to “spill all the beans “.

Dr. Murthy, the translator, aptly observes “ It needs a very attentive mind and adequate patience to follow author’s arguments “. Seshendra Sharma( seshendrasharma.weebly.com ) , winner of Sahitya Akademi Award for his “Kaala Rekha “( Arc of Blood ) a collection of essays in comparative literature , a fellow of the Akademi During his life time whose Long Poem “ My Country – My People – Modern Indian Epic “was nominated for Nobel in 2004 is scholar –poet of our times . His Kavisena Manifesto (Modern Indian Poetics), Kaala Rekha( Essays in Comparative Literature)are monuments of contemporary Indian Literature , unsurpassed to this day. His prose works prove that he is Albert Einstein of Indian Literature.

After completing the first round of reading the reader would certainly agree with Vishwanatha Satyanarayana ,Telugu poet of romantic era , recipient of Gyanpith Award for his “Ramayan Kalp Vriksh” who wrote preface to this book “ Every one , not only the telugu – speaking people all Indians must be grateful to him for writing this book”.

--------

Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late.GunturuSeshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzingSundara Kanda specially through KundaliniYoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti ,Kaamaraaja , VagbhavaKutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of KundaliniYoga .

The foreword by VishwanathaSatyanarayana adds credibility to the book. The current work is an English translation of the original by GurujadaSuryanarayanaMurthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

(Friday Review: 2nd October 2015)

A Resplendent Icon of all Arts

 

This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’sSrimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like ViswanathaSatyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.

 

Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundarakanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.

 

- VIPULA, Viswa Katha Vedika: May 2014

(An exclusive Telugu Monthly Magazine for stories)

 

* * *

 

Valmiki Ramayana – Greatest Medicine for Mankind

 

The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.

 

He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.

 

The underlying secret of the sage’s mind will be known through the knowledge of science.

 

It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.

 

Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of AnushtupSloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the MahaBharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.

 

The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique RuthuGhosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –MandeSuryudu (The Burning Sun).

 

- Andhra Prabha (Telugu Daily), 24th August 2014.

 

* * *

 

Two Great Peaks in the world literary criticism and research

 

Shodasi: Secrets of The Ramayana and SwarnahamsaHarshanaishada from the mighty pen of the great Telugu poet, GunturuSeshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.

 

At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.

 

Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,

Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.

 

These two great kavyas were serialised under the editorship of late NeelamrajuVenkataSeshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.

-----------------

GunturuSeshendraSarma, the well-known poet, critic and scholar of unfathomable depth, has to his credit quite a number of books in Telugu as well as English. A keen intellect and a lucid exponent of the intricacies in Samskrit literature, the author brought out a treatise on Ramayana. The book also reveals the symbolism in our epics and shows the spirit behind.

 

According to the author, Sage Valmiki has observed Ramayana as though it is a story of a dynasty in its outward appearance. But when the story part is kept aside, the hidden secrets of the Mantrasastra come out. Valmiki’s Ramayana is full of Vedic literature, language and usages. Ramayana can be appreciated from three angles. The poetic beauty, the historicity and the secret meaning of mother Parasakti. Later Upanishads have taken Valmiki Ramayana as the way to the Mantrasastra. Rama’s wife Sita is considered as Parasakti. In Devi BhagavathamSita is described as Goddess Gayatri. The author has taken unusual pains and quoted Vedic dictations which are literally taken by Valmiki in his Ramayana. Thus it has been a product of Vedas and the usages in Ramayana and the words used therein and the similies adopted by Valmiki speak inexplicably the secret of Mother Lalita in his stories.

 

The author has given and attached a very great significance for Sundarakanda in Ramayana. The author has quoted numerous quotations from Smrithis and Srithis to establish that Sundara-kanda is beautiful because Anjaneya the Jeeva has seen Sita the Parasakti. Hence this canto is so styled as Sundara. According to the author “Sita” means “Kundalini.” Hanuman has seen Sita while she was sitting on the ground. Ground means Earth. Earth denotes Mooladharam. The serpent Kundalini stays in this. Thus it is symbolised as Sita sat on the ground. Hanuman the Yogi has the vision of Kundalini in Sita. With the aid of Ida and Pingala, Kundalini travels in Sushumna through spinal cord crossing the six fluxes, and finally reaching Sahasraram. This again speaks of “Shodasi.” Rama is a beautiful man. He is having a Sundari in Sita (a beautiful woman). The descriptions are beautiful in this canto. Thus it is synonymous with “Soundarya-lahari” of Sankaracharya.

 

The author expressed that Mahabharata is a reflection of Ramayana in all the cause, origin and delivery. Innumerable similarities are quoted from both Valmiki and Vyasa to prove that the usages, style and similies are almost similar in both the epics. He compares Vyasa’s “Nalacharitam” with Sundarakanda of Valmiki in the vision of Srividya.

 

The author further argues that Kalidasa’s “Meghasandesam” is only an imitation of Valmiki. The flight of Anjaneya in search of Sita is the basis for Kalidasa’s “Meghasandesam.” Both Sita and the Yaksha’s wife are described as “Syamas” – meaning in the middle of youth. The duration of separation is one year in both the cases. Ultimately the author said that “Meghasandesam” is the offspring of Ramayana, with yearning to see Parasakti.

 

The author has taken the readers in his book to that sublime beauty where there is no further argument, than to enjoy the flow of citations with their intrinsic meaning and full of scientific vision. His unsurpassed knowledge in Mantrasastra has enabled him to pass dictums vivisecting the symbolic mysticisms into splinters and handing the kernel of truth under each word, usage, and application. He deserves all praise for this meritorious contribution to our literature.

  

Visionary Poet of the Millennium

An Indian poet Prophet

Seshendra Sharma

October 20th, 1927 - May 30th, 2007

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Seshendra Sharma is one of the most outstanding minds of modern Asia. He is the foremost of the Telugu poets today who has turned poetry to the gigantic strides of human history and embellished literature with the thrills and triumphs of the 20th century. A revolutionary poet who spurned the pedestrian and pedantic poetry equally, a brilliant critic and a scholar of Sanskrit, this versatile poet has breathed a new vision of modernity to his vernacular.Such minds place Telugu on the world map of intellectualism. Readers conversant with names like Paul Valery, Gauguin, and Dag Hammarskjold will have to add the name of Seshendra Sharma the writer from India to that dynasty of intellectuals.

 

Rivers and poets

Are veins and arteries

Of a country.

Rivers flow like poems

For animals, for birds

And for human beings-

The dreams that rivers dream

Bear fruit in the fields

The dreams that poets dream

Bear fruit in the people-

* * * * * *

The sunshine of my thought fell on the word

And its long shadow fell upon the century

Sun was playing with the early morning flowers

Time was frightened at the sight of the martyr-

-Seshendra Sharma

B.A: Andhra Christian College: Guntur: A.P: India

B.L : Madras University: Madras

Deputy Municipal Commissioner (37 Years)

Dept of Municipal Administration, Government of Andhra Pradesh

Parents: G.Subrahmanyam (Father) ,Ammayamma (Mother)

Siblings: Anasuya,Devasena (Sisters),Rajasekharam(Younger brother)

Wife: Mrs.Janaki Sharma

Children: Vasundhara , Revathi (Daughters),

Vanamaali ,Saatyaki (Sons)

 

Seshendra Sharma better known as Seshendra is

a colossus of Modern Indian poetry.

His literature is a unique blend of the best of poetry and poetics.

Diversity and depth of his literary interests and his works

are perhaps hitherto unknown in Indian literature.

From poetry to poetics, from Mantra Sastra to Marxist Politics his writings bear an unnerving pprint of his rare genius.

His scholar ship and command over Sanskrit , English and Telugu Languages has facilitated his emergence as a towering personality of comparative literature in the 20th century world literature.

T.S.Eliot ,ArchbaldMacleish and Seshendra Sharma are trinity of world poetry and Poetics.

His sense of dedication to the genre of art he chooses to express himself and

the determination to reach the depths of subject he undertakes to explore

place him in the galaxy of world poets / world intellectuals.

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Seshendra Sharma’s Writings Copyright © Saatyaki S/o Seshendra Sharma

Contact :saatyaki@gmail.com+919441070985+917702964402

------------------------

GunturuSeshendraSarma: an extraordinary poet-scholar

One of the ironies in literature is that

he came to be known more as a critic than a poet

 

HYDERABAD: An era of scholastic excellence and poetic grandeur has come to an end in the passing away of GunturuSeshendraSarma, one of the foremost poets and critics in Telugu literature. His mastery over western literature and Indian `AlankaraSastra' gave his works a stunning imagery, unparalleled in modern Indian works. One of the ironies in literature is that he came to be known more as a critic than a poet. The Central SahityaAkademi award was conferred on him for his work `KaalaRekha' and not for his poetic excellence. The genius in him made him explore `Kundalini Yoga' in his treatise on Ramayana in `Shodasi' convincingly. His intellectual quest further made him probe `NaishadhaKaavya' in the backdrop of `LalitaSahasraNaamavali', `SoundaryaLahari' and `Kama Kala Vilasam' in `SwarnaHamsa', Seshendra saw the entire universe as a storehouse of images and signs to which imagination was to make value-addition. Like Stephene Mallarme who was considered a prophet of symbolism in French literature, SeshendraSarma too believed that art alone would survive in the universe along with poetry. He believed that the main vocation of human beings was to be artists and poets. His `Kavisena Manifesto' gave a new direction to modern criticism making it a landmark work in poetics. Telugus would rue the intellectual impoverishment they suffered in maintaining a `distance' from him. Seshendra could have given us more, but we did not deserve it! The denial of the Jnanpeeth Award to him proves it

The Hindu

India's National Newspaper

Friday, Jun 01, 2007

---

Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late. Gunturu Seshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzing Sundara Kanda specially through Kundalini Yoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti , Kaamaraaja , Vagbhava Kutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of Kundalini Yoga .

The foreword by Vishwanatha Satyanarayana adds credibility to the book. The current work is an English translation of the original by Gurujada Suryanarayana Murthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

India’s National Newspaper

(Friday Review: 2nd October 2015)

 

Shodasi

Astounding scholarship of Sanskrit classics

A product of deep research, intense intellectual labour

And amazing scholarship

The book under review which is an English translation by Dr. Gurajada Suryanarayana Murthy of the original Telugu Text represents a scholarly attempt by the erudite author to justify and prove the validity of certain radical propositions which he makes about the world – renowned Kavya – Valmiki Ramayana. The propositions that he makes are – 1. Sundara Kanda is an allegory of Kundalini Yoga 2. Sita is Kundalini Shakti 3. Hanuman’s search – mission of Sita symbolises Tantric Exercise of identifying the Kundalini Shakti and raising it from the Moola Dhara Chakra (denoted by Lanka) to Sahasrara Chakra 4. The descriptive terms employed about Sita hint at Sita being essentially a Kundalini Shakti 5. Trijata’s dream is nothing but Gayathri Mantra 6. Valmiki’s language has pronounced Vedic flavour 7. The phraseology employed by Valmiki corresponds largely to the terms employed in Lalitha Sahasra Nama , Durga Saptasati , Devi Bhagawatam etc.. 8. The aptness of the name Sundara Kanda is provable on Strong Grounds 9. Ramayana is anterior to Bharatha on various grounds such as the Vedic language employed in the former the reference of Valmiki and Ramayana in Mahabharata and absence of reference to Vyasa and Mahabharata episodes in Ramayana , Mention of Rama in Mahabharata and Rama’s greater antiquity than Pandavas and a host of other plausible evidences 10. Indra , the chief Vedic god more prominently featured and praised in Ramayana than Vishnu of the Puranic origin. 11. Megha Sandesham of Kalidasa originated out of the seed of Valmiki Ramayana and 12. The benedictory verse of Sakuntalam is eulogy of Devi.

The brain – tickling propositions are not just of the cuff remarks made without basis but credible theories buttressed with profuse quotations of relevant Sanskrit Texts , wide and deep study of the relevant treatises unassailable arguments based on internal and external evidences and astounding scholarship of Sanskrit classics.

On the flip side, there are a few errors in the transliteration of the Sanskrit texts. Had the Sanskrit passages from the treatises been provided in Devanagari Script also in addition to transliterated form in Roman Script value and appeal of this essentially Sanskrit oriented book would be much higher to the large and growing Sanskrit readership. The book is doubtless, a product of deep research, Intense intellectual labour and amazing scholarship.

The Vedanta kesari : August 2016

The Lion of Vedanta

A Cultural and Spirtual Monthly of the of the Ramakrishna Order since 1944

  

AN INTELLECTUAL FEAST

Along With utmost devotion

The author has clear understanding of not only of the Ramayana

but also Mantra Sastra , Vedas and Kundalini Yoga

His method is going deep into the subject and at the

same time comparing the same with ideas of other branches of literature

Shodasi , authored by Seshendra Sharma is a book of a special type . Though its purpose is to unfold secrets of the Ramayana many other aspects from different branches of knowledge also find a place there.

The Ramayana is read in every household with devotion. It narrates not only story of Rama but it also spotlights very intricate and subtler points in other branches of knowledge, a point not even noticed by many.

The author has clear understanding of not only of the Ramayana but also Mantra Sastra , Vedas and Kundalini Yoga . There are two approaches to understand the Sastras. One is vertical which is closely followed in Sanskrit Literature. It is reading a book with the help of commentary on it. In this method not only each word of the original analysed; its correct meaning and contextual purpose are also examined. The second is a horizontal method where in various ideas in the text are read not with one commentary but with many commentaries by different people. This gives total meaning of the text.

Seshendra Sharma follows both methods. His method is going deep into the subject and at the same time comparing the same with ideas of other branches of literature.

This needs a thorough understanding of various branches and ability to compare texts and spot new ideas and enjoy the same. For example , when Hanuman asks Sita who she is ,she replies ,“sama dvadasa tatraham raghavasya nivesane bhunjhana manushan bhogan sarva kama samrudhinee “ . Meaning “I enjoyed 12 years of mundane pleasure in the home of Rama”

Though she is not an ordinary human being, she enjoyed mundane pleasures. “ you may mistake that I am a mortal woman , but understand I am Sri Maha Lakshmi” . That was the message. The most important clue is the statement “ Aham Sarva Kama Samridhinee “ . In Devi Bhagawatham we find “ Matah Sankaree Kamade “ In Sri Sukta “ Sarva Kamartha Siddhaye “ and in Lalitha Sahasra Nama “ too it is stated “ Om Kamyayai Namah” . If Sita were to be just an ordinary being all these statements would have been irrelevant.

At another place she says “ Maya Ramasya Rajarshe Bharyayaya Paramatmanah” which means that she is wife of Paramatma. Hanuman , the devotee , recognized Sita to be none other than Jaganmata. Hence he could identify her easily as the divine mother and says “ tat sreemadyate tarat”. The word sreemat is used to mean brilliance Hanuman identifies Sita as Devi by the holy seed letter ( Sreem ) .

The book is full of comparisons between different branches of learning and surely a feast for one who could enjoy the existence of similar ideas at various places. It only proves that ways may be different but the goal is one.

Seshendra Sharma physically lifts the minds of the readers and offers an intellectual feast along with utmost devotion. Surely everyone should read this book and keep a copy of the same at home.

Goda Venkateswara Sastry

Tatvaloka : June 2016

The Splendour of Truth

( Monthly Magazine)

  

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Ramayan Through Kundalini Yoga

Shodasi is an ideal read for Sanskrit-literate readers

who are open to eclectic yogarthas and connotative meanings

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So you thought Vyasa was before Valmiki, Mahabharat was before Ramayan, Rama a Vishnu avatar, and tantrism distinct from vedism? Think again. In Shodasi: Secrets of the Ramayana, Telugu poet Seshendra Sharma re-reads the Ramayan to come up with a number of new conclusions.

Much of the book sets out to prove that Ramayan was written before the Mahabharat. Sharma discusses how Indra is cited more often than Vishnu, thus placing the context of the Ramayan closer to Vedic than Puranic thought. He quotes from the Mahabharat to show how it follows descriptions of hills, rivers from the Ramayan. The Mahabharat has some prose, and therefore, it must have been composed after Ramayan, which is entirely in poetry. These are only some of the numerous reasons that Sharma offers to suggest a new sequence of our itihasas.

Sharma’s book is also an experimental reading of the Ramayan through the interpretive lens of what he calls Kundalini yoga. Hanuman’s flight to Sri Lanka gets a new interpretation. “Charana Charite Pathi” is interpreted as the path of Kundalini, and the first verse of the Sundara Kanda “Tatho Ravana Nithayah” is interpreted by Sharma to refer to Hanuman traversing the sushumna nadi of the Kundalini.

Trijata’s dream becomes the Gayatri mantra through an imaginative recasting of words as numbers. Gaja (elephant) means eight, danta (teeth) means thirty-two, and maha-gaja-chaturdantam somehow also adds up to 32 syllables, which is the number of syllables in the Gayatri mantra. That Trijata’s dream is halfway through the Ramayan also becomes significant for Sharma, he calls it the ‘central bead’ in the Ramayan garland of 24,000 beads. Identifying 32-syllables as the Gayatri follows a convention, for mantras are referenced by the number of syllables; however, it is the “secret” yogartha—or mystical, anagogical translations—derived by Sharma that becomes problematic, unless he is considered an authority in his own right.

conclude that the name Sundarakand is unrelated to any descriptions of beauty of any of the main characters in the Ramayan. However, Soundarya and Tripura-Sundari are well-known conventions in the tantric tradition and hence, Sharma concludes that Sundarakand derives its name from Shakti’s beauty, and “Sundara-Hanuman” means “Hanuman who is a devotee of Devi” (117).

A coda in this book is about the benedictory verse in Kalidasa’s Sakuntalam which has traditionally been understood to refer to Ishwara. Sharma re-interprets this verse highlighting the “eight forms” of the last line as the eight forms of Devi that please Ishwara.

This book is suitable for a reader who is Sanskrit-literate and open to eclectic yogarthas and connotative meanings. Sharma cites substantially from the Ramayan in roman but without diacritics, this is difficult to follow; and he does not always include translation. Sharma often cites commentators without citing names and sources. It is not clear why the book is called Shodasi—readers may note, this book is not about the Srividya tradition. Even if the reader is unconvinced by Sharma’s reasoning or methodology, the free flow of references may prove absorbing for a reader interested in the subject.

This could also be an eclectic reference for a scholar researching tantric elements in the Ramayan.

- Mani Rao

 

The Sunday Standard Magazine

The New Indian Express

29th November 2015

 

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Scholarly and deeply researched monograph

Pearls of insightful ideas and truths

Most of the ancient treatises like the Valmiki Ramayana and Bhagavatha lend themselves to allegorical interpretations. The book under review is scholarly and deeply researched monograph that formulates the startling theory that the immortal epic Valmiki Ramayana, particularly, Sundara Kanda, is nothing but the enunciation of the doctrine of Kundalini Shakthi Yoga. The very title of the book is bound to make the scholarly fraternity and even the common readership sit up and take notice. The radical propositions that the erudite author advances are on the basis of relentless logic and a mass of internal and external evidences are: Ramayana is rooted in Vedas, both in terms of ideas it disseminates and its verbal garb in those it is clothed. Many of the similes that Valmiki employs are inspired by vedic poetry and literature. Many of the expressions employed in the Valmiki Ramayana bear close resemblance to phraseology found in texts like Devi Bhagavatham, and Soundarya Lahari. Sita is none other than Divine Mother and Gayathri. As borne out by an analysis of similarity of names and words used in Valmiki Ramayana and Sri Vidya Literature. Sundara Kanda is nothing but delineation Kundalini Yoga. Hanuman’s aerial voyage in search of Sita represents allegorically the devi worshipper’s exercise in Kundalini Yoga. Sita is Kundalini Shakti. The episodes of mainaka, surasa and Simhika – representing satwa, rajas, tamas respectively –represent piercing of the triple knots by the spiritual aspirant. The Sanskrit phrase “Charana Charithe pathi” that occurs at the opening Canto of Sundara Kanda clearly implies Hanuman’s movement through the path of Sushumna. Lanka is the Mula Dhara Chakra, the seat of Kundalini implied in Valmiki’s graphic description of Lanka, the place of incarceration of Sita. Lanka is Muladhara also from the point of view of Yoga and it is Sri Chakra from the point of view of Spiritual practice. The burning of Lanka symbolises awakening of Swadhishthana. The aptness of name Sundara Kanda is explicable in the light of various evidences embedded in the epic. Trijata’s dream is nothing but the Gayathri Mantra as can be inferred from certain Sanskrit terms representing their numerical equivalents employed to describe dream – scenes of Trijata and also from Dramatis Personae appearing in her dream. Mahabharata is an image of Ramayana and many striking similarities may be found between Valmiki and Vyasa in their style of narrative. Valmiki’s Ramayana is the seed of Meghadootha and Valmiki reincarnates, as it were, as Kalidasa. The vedic god Indra , as the supreme deity dominates epic as a benchmark for all comparisons with Rama and dwarfs Vishnu, the Puranik God, in importance. Ramayana is anterior to Mahabharata. There are 2 annexures at the end of the book “benedictory verse of Sakunthalam is nothing but eulogy of Devi “and “All Humans have same destination” . Coming from the pen of the Telugu poet proficient in several languages, who was active in various disciplines ranging from Sanskrit studies to Cultural activism and who was given the Sahitya Akademi Award, this book is definitely of exceptional merit as the ingenious interpretations of various verses of the epic and also of allied hymnal literature to establish the novel but plausible propositions, come as a refreshing revelations. The book unmistakably bears imprints of an amazingly analytical, deeply erudite and marvellously nimble mind that effortlessly plumbs the oceanic epic and picks up and presents to the community of discerning readers pearls of insightful ideas and truths. One glaring drawback of this essentially Sanskrit-oriented book is the absence of Sanskrit quotations in Devanagari script as transliterations in roman script that are given are poor substitute sonorous Sanskrit words clothed in Devanagari script. The merits mentioned in a short review of this book packed with quaint and profound ideas constitute merely the proverbial tip of an iceberg. A fund of fruitful and lofty ideas awaits those who venture dive deep into this great book. In short this book is a riveting read for scholars and a strong stimulant for the general readers. –

N. Hariharan

Madurai

Prabuddha Bharata

March 2016

A monthly journal of the Ramakrishna Order

started by Swami Vivekananda in 1893

 

Unearthing secrets of Ramayana Ramayana

A sea-bed of secrets

A great boon to Devi Upasakas and Practioners of Sri Vidya

The Ramayana popular as the Adi Kavya (first work of poetry) the world over is not just beautiful poetry . It is a sea bed of secrets – containing the methods of Kundalini yoga and mantra sastra . This is the heart of Shodasi : Secrets of the Ramayana authored by Seshendra Sharma , one of the towering personalities of Telugu Poetry . This book, a collection 16 articles with one article added on from this edition appeared in Telugu Original in 1967. Mr. N.Ramesan IAS , the then Principal Secretary to Education Dept , the then AP Govt observed feelingly in his preface , that this work is a boon for Devi Upasakas and merits to be translated into English and other Indian Languages. This advice has fructified after 48 Years. Dr. Suryanarayana Murthy , a physicist (retired : Baba Atomic Research Centre ) has translated Shodasi into English with commendable clarity of grasp over the subject and felicity of thought process and flow of reading. The story of Rama narrated in enchanting poetry, according to Seshendra is a honey supplement to the bitter medicine called Kundalini Yoga. Valmiki Maharshi chose the Story of Rama to propagate Kundalini Yoga and systems of meditation in the society, among the masses of his era. This is the fulcrum of this Research work. What is of significance is that the author , in order to buttress his analysis and arguments cites extensively and conclusively from the Original Text of Ramayana itself. This Translation introduces this seminal work to wider sections of readers in other parts of our multilingual nation and to scholars engaged in research in Indian scriptures in the west. As the reader goes through the pages of Shodasi it gradually becomes clear that , the story that Valmiki was a Hunter , after viewing the pair of birds dying for each other renounced hunting and became a Rishi is an episode woven around him to make him and his epic the Ramayana popular and that Valmiki belongs to the pantheon of Vedic Rishis . Seshendra at every point of analysis cites from the Vedas and sruthis. His own introduction to this work “one word to begin with “ he discusses elaborately on the significance of Valmiki’s Style of expression of phrases . This chapter is the gateway to the entire work. While analysing one stanza of he touches upon a simile Which compares moon in the night sky wit vrishabham in Goshtam (cowshed). Seshendra goes deeper into shruthi and Vedas and concludes that go means in Sanskrit speech and “goshte vrishabham mattamiva bhramantam “ implies that like Omkara moves at the throat the divine personality of moon is moving in the sky. That intricate and deep is the analysis of the author. Seshendra , then discusses why sundara kanda was chosen as the name of a chapter . He observes incisively and proves conclusively that Sita is the main character of this Kanda and Sita is none other than Adi Shakti ( The Divine Mother ) Sri Maha Tripura Sundari.This is the reason why Maharshi named it Sundara Kanda. Sundara Kanda is the heart of the Ramayana and Trijata Swapna (Demoness Trijata’s Dream) is its heart. Sundara Kanda is nothing but Kundalini Yoga . Right from the 1st stanza of the chapter Maharshi starts unfolding the path of Kundalini Yoga in a suggestive manner garbed in enchanting poetry teaming with breath taking similes. Hanuman is SriVidyopasaka. The author discusses the 1st stanza “Chaaranaa Charithe pathi “ with intrinsic evidence from the Ramayana itself. Charanas are Divine Singers and their path is the sky . In other words in Kundalini Yoga “Sushumna “. The entire chapter elaborates each stanza in a captivating tone and concludes with Lanka Dahana ( Burning of Lanka ) as piercing of the Sahasrara seated in the head. First hand reading alone will give the unnerving feel of this chapter. Another important chapter is “ Trijata’s dream is nothing but Gayathri mantra “. In this , Seshendra views Trijata’s Dream, one of the demonesses guarding Sita in Ashoka Vana as Gayathri mantra. He dwelves deep into each Sloka of this episode and proves convincingly that Valmiki created this episode in order to embed the mantra in Ramayana. Till this point this book is a cluster of revelations. “The later part is both revelation and research. Seshendra in the chapter “ Indra is the Supreme Deity of Ramayana “ discusses each stanza of the Ramayana and goes on to reveal that at the time when Valmiki was writing the Ramayana the concepts of Vishnu and incarnation (Avatar ) were non– existent . Indra is the supreme deity of the Ramayana. In other 2 chapters the author‘s exhaustive study and Incisive analysis are all pervasive. Seshendra explodes the myth sought to be propagated by some of the Western Scholars that the Bharatha precedes the Ramayana . Shodasi , as rightly pointed out in one preface, is a great boon to Devi Upasakas and Practioners of Sri Vidya. All these ages this Adi Kavya is seen only as the Story of Rama. Here is a path breaking work which reveals the hidden treasure of spiritual secrets which Valmiki Maharshi embedded them in his epic.

Insight ( Sunday Magazine )

The Hitavada ( English Daily ) 1st November 2015

 

SHODASI : SECRETS OF THE RAMAYANA

Kundalini Yoga & Gayathri Mantra in Valmiki Ramayana

ENGLISH HINDI AND TELUGU ORIGINAL

AUTHOR : SESHENDRA SHARMA

Seshendra : Visionary Poet of the Millennium

seshendrasharma.weebly.com

seshen.tributes.in/

REVIEWS :

www.facebook.com/shodasi/

Books :

kinige.com/author/Gunturu+Seshendra+Sharma

Valmiki , The Sage of 5th century B.C wrote The Ramayana not to narrate the story of Rama in an absorbing style. Though the epic poem presents Rama’s Journey of life in enchanting poetry , the story and the enchanting poetry are sugar coating or honey to the organic medicine called Kundalini Yoga. Maharshi Valmiki wrote the Ramayana to spread / propagate Kundalini Yoga among the masses. Thus the soul of The Ramayana is Kundalini Yoga / Sri Vidya. Valmiki embedded Kundalini Yoga in the Chapter titled “ Sundara Kanda” . Hanuman and Ravana are Kundalini Yogis of Samaya and Kaula Paths.

And in Sundara Kanda , he inserted “ Trijata Swapna “ , dream sequence of a demon and in it embedded the Gayathri Mantra. The concepts of Vishnu and Avatar (reincarnation) were nonexistent during the Ramayana Period.

Seshendra Sharma , Scholar - Poet in his Magnum Opus of Research “ Shodasi : Secrets of The Ramayana “ reveals these secrets lying hidden for thousands of years .

 

* * * * *

How old is Valmiki Ramayana? One Calculation says 8 lacks 70 thousand Years. Going by the Christian calendar dating to approximately the 5th to 4th century BC. According to Indian classification of time Ramayana belongs to the Treta Yuga and today we are in the Kali Yuga. All these millions of years the human civilisation the world over, recognised it as the first poetry and in this part of the world i.e. the Indian Subcontinent the central character of the epic is present as an idol of worship in thousands of temples and in every household of believers.

But here is a research work which says Ramayana is merely poetry to the naked eye whereas it is an ensemble of invisible secrets which have been lying unnoticed all these ages.

What could have been the Valmiki Maharshi’s vision which made him chisel an epic poem which is pregnant with startling secrets?

Shodasi : Secrets of the Ramayana , a Magnum Opus comprising both revelations and research findings written in Telugu 47 Years ago is translated into English by Dr. G.S.Murthy , a 86 year old physicist (Retrd) from BARC. Dr. Murthy observes about Shodasi that “the approach adopted by Seshendra Sharma is unprecedented. .. His conclusion that Ramayana is closer to Sruthi than any other scripture is very significant and is based on the intrinsic evidence in the Ramayana itself.... it is a revolt against the customary methods followed to understand the status of Ramayana in the Sanskrit Literature.”

 

The fulcrum of Shodasi is that poetry in Ramayana is a supplement to the bitter medicine called “Kundalini Yoga” and Ramayana is divine Ambrosia for all mundane afflictions and problems that beset the human kind.

Seshendra reveals that Sundara Kanda is the heart of Ramayana and it is nothing but Kundalini Yoga . And the heart of Sundara Kanda is Trijata ‘s Dream , which is nothing but Gayatri Mantra.

Kundalini Yoga which is also known as Sri Vidya is awakening of inner powers dormant in humans through meditation. The very 1st Shloka of Sundara Kanda is analysed and explained exhaustively by the author from several angles. “Chaarana Charithe pathi..(Sky-Path) “is , according to the author the Sushumna in Humans. Lanka Dahana ( Reducing Ravana’s Empire Lanka to ashes ) is the climax of the Kundalini Yoga which is Sahasrara Bhedana. The author analyses citing evidence from the Ramayana original text , that both Paths of Kundalini Yoga , Samaya and Kaula ways are shown in the epic.

What is of paramount importance in this work is that each exposition refers to a cluster of references germane to the main discussion. Hence it is obvious that this work is a scholastic paradise to people who are conversant with Sanskrit literature and other ancient scriptures. A pedestrian reader cannot even peep into Shodasi . Seshendra’s introduction “One word to begin with “sets the tone and tenor of the work. He dilates at length how Sanskrit language is moulded by Valmiki on the lines of Sruthi and Veda to envelop his central theme in suggestive and oblique style.

It is said Valmiki wrote Ramayana in 24 thousand Shlokas taking each syllable of Gayatri Mantra, which has 24 syllables. Seshendra Shows convincingly, where the Gayathri Mantra itself is located in Ramayana. He says “ Sundara Kanda “ is the heart of Ramayana and Trijata ‘s Dream is Sundara Kanda’s heart. “ Maharshi created an apparent episode of “Trijata Swapna “ and through this he embedded Gayathri Mantra in it. “

This book is replete with several such revelations and unnerving observations. The chapters on “ Relationship between Ramayanayana and Megha Sangesham “ “Indra supreme deity “ compel the reader to stop and think at the turn of every observation. This reviewer does not like to “spill all the beans “.

Dr. Murthy, the translator, aptly observes “ It needs a very attentive mind and adequate patience to follow author’s arguments “. Seshendra Sharma( seshendrasharma.weebly.com ) , winner of Sahitya Akademi Award for his “Kaala Rekha “( Arc of Blood ) a collection of essays in comparative literature , a fellow of the Akademi During his life time whose Long Poem “ My Country – My People – Modern Indian Epic “was nominated for Nobel in 2004 is scholar –poet of our times . His Kavisena Manifesto (Modern Indian Poetics), Kaala Rekha( Essays in Comparative Literature)are monuments of contemporary Indian Literature , unsurpassed to this day. His prose works prove that he is Albert Einstein of Indian Literature.

After completing the first round of reading the reader would certainly agree with Vishwanatha Satyanarayana ,Telugu poet of romantic era , recipient of Gyanpith Award for his “Ramayan Kalp Vriksh” who wrote preface to this book “ Every one , not only the telugu – speaking people all Indians must be grateful to him for writing this book”.

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late.GunturuSeshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzingSundara Kanda specially through KundaliniYoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti ,Kaamaraaja , VagbhavaKutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of KundaliniYoga .

The foreword by VishwanathaSatyanarayana adds credibility to the book. The current work is an English translation of the original by GurujadaSuryanarayanaMurthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

(Friday Review: 2nd October 2015)

A Resplendent Icon of all Arts

 

This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’sSrimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like ViswanathaSatyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.

 

Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundarakanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.

 

- VIPULA, Viswa Katha Vedika: May 2014

(An exclusive Telugu Monthly Magazine for stories)

 

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Valmiki Ramayana – Greatest Medicine for Mankind

 

The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.

 

He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.

 

The underlying secret of the sage’s mind will be known through the knowledge of science.

 

It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.

 

Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of AnushtupSloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the MahaBharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.

 

The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique RuthuGhosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –MandeSuryudu (The Burning Sun).

 

- Andhra Prabha (Telugu Daily), 24th August 2014.

 

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Two Great Peaks in the world literary criticism and research

 

Shodasi: Secrets of The Ramayana and SwarnahamsaHarshanaishada from the mighty pen of the great Telugu poet, GunturuSeshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.

 

At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.

 

Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,

Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.

 

These two great kavyas were serialised under the editorship of late NeelamrajuVenkataSeshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.

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GunturuSeshendraSarma, the well-known poet, critic and scholar of unfathomable depth, has to his credit quite a number of books in Telugu as well as English. A keen intellect and a lucid exponent of the intricacies in Samskrit literature, the author brought out a treatise on Ramayana. The book also reveals the symbolism in our epics and shows the spirit behind.

 

According to the author, Sage Valmiki has observed Ramayana as though it is a story of a dynasty in its outward appearance. But when the story part is kept aside, the hidden secrets of the Mantrasastra come out. Valmiki’s Ramayana is full of Vedic literature, language and usages. Ramayana can be appreciated from three angles. The poetic beauty, the historicity and the secret meaning of mother Parasakti. Later Upanishads have taken Valmiki Ramayana as the way to the Mantrasastra. Rama’s wife Sita is considered as Parasakti. In Devi BhagavathamSita is described as Goddess Gayatri. The author has taken unusual pains and quoted Vedic dictations which are literally taken by Valmiki in his Ramayana. Thus it has been a product of Vedas and the usages in Ramayana and the words used therein and the similies adopted by Valmiki speak inexplicably the secret of Mother Lalita in his stories.

 

The author has given and attached a very great significance for Sundarakanda in Ramayana. The author has quoted numerous quotations from Smrithis and Srithis to establish that Sundara-kanda is beautiful because Anjaneya the Jeeva has seen Sita the Parasakti. Hence this canto is so styled as Sundara. According to the author “Sita” means “Kundalini.” Hanuman has seen Sita while she was sitting on the ground. Ground means Earth. Earth denotes Mooladharam. The serpent Kundalini stays in this. Thus it is symbolised as Sita sat on the ground. Hanuman the Yogi has the vision of Kundalini in Sita. With the aid of Ida and Pingala, Kundalini travels in Sushumna through spinal cord crossing the six fluxes, and finally reaching Sahasraram. This again speaks of “Shodasi.” Rama is a beautiful man. He is having a Sundari in Sita (a beautiful woman). The descriptions are beautiful in this canto. Thus it is synonymous with “Soundarya-lahari” of Sankaracharya.

 

The author expressed that Mahabharata is a reflection of Ramayana in all the cause, origin and delivery. Innumerable similarities are quoted from both Valmiki and Vyasa to prove that the usages, style and similies are almost similar in both the epics. He compares Vyasa’s “Nalacharitam” with Sundarakanda of Valmiki in the vision of Srividya.

 

The author further argues that Kalidasa’s “Meghasandesam” is only an imitation of Valmiki. The flight of Anjaneya in search of Sita is the basis for Kalidasa’s “Meghasandesam.” Both Sita and the Yaksha’s wife are described as “Syamas” – meaning in the middle of youth. The duration of separation is one year in both the cases. Ultimately the author said that “Meghasandesam” is the offspring of Ramayana, with yearning to see Parasakti.

 

The author has taken the readers in his book to that sublime beauty where there is no further argument, than to enjoy the flow of citations with their intrinsic meaning and full of scientific vision. His unsurpassed knowledge in Mantrasastra has enabled him to pass dictums vivisecting the symbolic mysticisms into splinters and handing the kernel of truth under each word, usage, and application. He deserves all praise for this meritorious contribution to our literature.

  

Visionary Poet of the Millennium

An Indian poet Prophet

Seshendra Sharma

October 20th, 1927 - May 30th, 2007

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Seshendra Sharma is one of the most outstanding minds of modern Asia. He is the foremost of the Telugu poets today who has turned poetry to the gigantic strides of human history and embellished literature with the thrills and triumphs of the 20th century. A revolutionary poet who spurned the pedestrian and pedantic poetry equally, a brilliant critic and a scholar of Sanskrit, this versatile poet has breathed a new vision of modernity to his vernacular.Such minds place Telugu on the world map of intellectualism. Readers conversant with names like Paul Valery, Gauguin, and Dag Hammarskjold will have to add the name of Seshendra Sharma the writer from India to that dynasty of intellectuals.

 

Rivers and poets

Are veins and arteries

Of a country.

Rivers flow like poems

For animals, for birds

And for human beings-

The dreams that rivers dream

Bear fruit in the fields

The dreams that poets dream

Bear fruit in the people-

* * * * * *

The sunshine of my thought fell on the word

And its long shadow fell upon the century

Sun was playing with the early morning flowers

Time was frightened at the sight of the martyr-

-Seshendra Sharma

B.A: Andhra Christian College: Guntur: A.P: India

B.L : Madras University: Madras

Deputy Municipal Commissioner (37 Years)

Dept of Municipal Administration, Government of Andhra Pradesh

Parents: G.Subrahmanyam (Father) ,Ammayamma (Mother)

Siblings: Anasuya,Devasena (Sisters),Rajasekharam(Younger brother)

Wife: Mrs.Janaki Sharma

Children: Vasundhara , Revathi (Daughters),

Vanamaali ,Saatyaki (Sons)

 

Seshendra Sharma better known as Seshendra is

a colossus of Modern Indian poetry.

His literature is a unique blend of the best of poetry and poetics.

Diversity and depth of his literary interests and his works

are perhaps hitherto unknown in Indian literature.

From poetry to poetics, from Mantra Sastra to Marxist Politics his writings bear an unnerving pprint of his rare genius.

His scholar ship and command over Sanskrit , English and Telugu Languages has facilitated his emergence as a towering personality of comparative literature in the 20th century world literature.

T.S.Eliot ,ArchbaldMacleish and Seshendra Sharma are trinity of world poetry and Poetics.

His sense of dedication to the genre of art he chooses to express himself and

the determination to reach the depths of subject he undertakes to explore

place him in the galaxy of world poets / world intellectuals.

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Seshendra Sharma’s Writings Copyright © Saatyaki S/o Seshendra Sharma

Contact :saatyaki@gmail.com+919441070985+917702964402

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GunturuSeshendraSarma: an extraordinary poet-scholar

One of the ironies in literature is that

he came to be known more as a critic than a poet

 

HYDERABAD: An era of scholastic excellence and poetic grandeur has come to an end in the passing away of GunturuSeshendraSarma, one of the foremost poets and critics in Telugu literature. His mastery over western literature and Indian `AlankaraSastra' gave his works a stunning imagery, unparalleled in modern Indian works. One of the ironies in literature is that he came to be known more as a critic than a poet. The Central SahityaAkademi award was conferred on him for his work `KaalaRekha' and not for his poetic excellence. The genius in him made him explore `Kundalini Yoga' in his treatise on Ramayana in `Shodasi' convincingly. His intellectual quest further made him probe `NaishadhaKaavya' in the backdrop of `LalitaSahasraNaamavali', `SoundaryaLahari' and `Kama Kala Vilasam' in `SwarnaHamsa', Seshendra saw the entire universe as a storehouse of images and signs to which imagination was to make value-addition. Like Stephene Mallarme who was considered a prophet of symbolism in French literature, SeshendraSarma too believed that art alone would survive in the universe along with poetry. He believed that the main vocation of human beings was to be artists and poets. His `Kavisena Manifesto' gave a new direction to modern criticism making it a landmark work in poetics. Telugus would rue the intellectual impoverishment they suffered in maintaining a `distance' from him. Seshendra could have given us more, but we did not deserve it! The denial of the Jnanpeeth Award to him proves it

The Hindu

India's National Newspaper

Friday, Jun 01, 2007

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late. Gunturu Seshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzing Sundara Kanda specially through Kundalini Yoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti , Kaamaraaja , Vagbhava Kutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of Kundalini Yoga .

The foreword by Vishwanatha Satyanarayana adds credibility to the book. The current work is an English translation of the original by Gurujada Suryanarayana Murthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

India’s National Newspaper

(Friday Review: 2nd October 2015)

 

Shodasi

Astounding scholarship of Sanskrit classics

A product of deep research, intense intellectual labour

And amazing scholarship

The book under review which is an English translation by Dr. Gurajada Suryanarayana Murthy of the original Telugu Text represents a scholarly attempt by the erudite author to justify and prove the validity of certain radical propositions which he makes about the world – renowned Kavya – Valmiki Ramayana. The propositions that he makes are – 1. Sundara Kanda is an allegory of Kundalini Yoga 2. Sita is Kundalini Shakti 3. Hanuman’s search – mission of Sita symbolises Tantric Exercise of identifying the Kundalini Shakti and raising it from the Moola Dhara Chakra (denoted by Lanka) to Sahasrara Chakra 4. The descriptive terms employed about Sita hint at Sita being essentially a Kundalini Shakti 5. Trijata’s dream is nothing but Gayathri Mantra 6. Valmiki’s language has pronounced Vedic flavour 7. The phraseology employed by Valmiki corresponds largely to the terms employed in Lalitha Sahasra Nama , Durga Saptasati , Devi Bhagawatam etc.. 8. The aptness of the name Sundara Kanda is provable on Strong Grounds 9. Ramayana is anterior to Bharatha on various grounds such as the Vedic language employed in the former the reference of Valmiki and Ramayana in Mahabharata and absence of reference to Vyasa and Mahabharata episodes in Ramayana , Mention of Rama in Mahabharata and Rama’s greater antiquity than Pandavas and a host of other plausible evidences 10. Indra , the chief Vedic god more prominently featured and praised in Ramayana than Vishnu of the Puranic origin. 11. Megha Sandesham of Kalidasa originated out of the seed of Valmiki Ramayana and 12. The benedictory verse of Sakuntalam is eulogy of Devi.

The brain – tickling propositions are not just of the cuff remarks made without basis but credible theories buttressed with profuse quotations of relevant Sanskrit Texts , wide and deep study of the relevant treatises unassailable arguments based on internal and external evidences and astounding scholarship of Sanskrit classics.

On the flip side, there are a few errors in the transliteration of the Sanskrit texts. Had the Sanskrit passages from the treatises been provided in Devanagari Script also in addition to transliterated form in Roman Script value and appeal of this essentially Sanskrit oriented book would be much higher to the large and growing Sanskrit readership. The book is doubtless, a product of deep research, Intense intellectual labour and amazing scholarship.

The Vedanta kesari : August 2016

The Lion of Vedanta

A Cultural and Spirtual Monthly of the of the Ramakrishna Order since 1944

  

AN INTELLECTUAL FEAST

Along With utmost devotion

The author has clear understanding of not only of the Ramayana

but also Mantra Sastra , Vedas and Kundalini Yoga

His method is going deep into the subject and at the

same time comparing the same with ideas of other branches of literature

Shodasi , authored by Seshendra Sharma is a book of a special type . Though its purpose is to unfold secrets of the Ramayana many other aspects from different branches of knowledge also find a place there.

The Ramayana is read in every household with devotion. It narrates not only story of Rama but it also spotlights very intricate and subtler points in other branches of knowledge, a point not even noticed by many.

The author has clear understanding of not only of the Ramayana but also Mantra Sastra , Vedas and Kundalini Yoga . There are two approaches to understand the Sastras. One is vertical which is closely followed in Sanskrit Literature. It is reading a book with the help of commentary on it. In this method not only each word of the original analysed; its correct meaning and contextual purpose are also examined. The second is a horizontal method where in various ideas in the text are read not with one commentary but with many commentaries by different people. This gives total meaning of the text.

Seshendra Sharma follows both methods. His method is going deep into the subject and at the same time comparing the same with ideas of other branches of literature.

This needs a thorough understanding of various branches and ability to compare texts and spot new ideas and enjoy the same. For example , when Hanuman asks Sita who she is ,she replies ,“sama dvadasa tatraham raghavasya nivesane bhunjhana manushan bhogan sarva kama samrudhinee “ . Meaning “I enjoyed 12 years of mundane pleasure in the home of Rama”

Though she is not an ordinary human being, she enjoyed mundane pleasures. “ you may mistake that I am a mortal woman , but understand I am Sri Maha Lakshmi” . That was the message. The most important clue is the statement “ Aham Sarva Kama Samridhinee “ . In Devi Bhagawatham we find “ Matah Sankaree Kamade “ In Sri Sukta “ Sarva Kamartha Siddhaye “ and in Lalitha Sahasra Nama “ too it is stated “ Om Kamyayai Namah” . If Sita were to be just an ordinary being all these statements would have been irrelevant.

At another place she says “ Maya Ramasya Rajarshe Bharyayaya Paramatmanah” which means that she is wife of Paramatma. Hanuman , the devotee , recognized Sita to be none other than Jaganmata. Hence he could identify her easily as the divine mother and says “ tat sreemadyate tarat”. The word sreemat is used to mean brilliance Hanuman identifies Sita as Devi by the holy seed letter ( Sreem ) .

The book is full of comparisons between different branches of learning and surely a feast for one who could enjoy the existence of similar ideas at various places. It only proves that ways may be different but the goal is one.

Seshendra Sharma physically lifts the minds of the readers and offers an intellectual feast along with utmost devotion. Surely everyone should read this book and keep a copy of the same at home.

Goda Venkateswara Sastry

Tatvaloka : June 2016

The Splendour of Truth

( Monthly Magazine)

  

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Ramayan Through Kundalini Yoga

Shodasi is an ideal read for Sanskrit-literate readers

who are open to eclectic yogarthas and connotative meanings

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So you thought Vyasa was before Valmiki, Mahabharat was before Ramayan, Rama a Vishnu avatar, and tantrism distinct from vedism? Think again. In Shodasi: Secrets of the Ramayana, Telugu poet Seshendra Sharma re-reads the Ramayan to come up with a number of new conclusions.

Much of the book sets out to prove that Ramayan was written before the Mahabharat. Sharma discusses how Indra is cited more often than Vishnu, thus placing the context of the Ramayan closer to Vedic than Puranic thought. He quotes from the Mahabharat to show how it follows descriptions of hills, rivers from the Ramayan. The Mahabharat has some prose, and therefore, it must have been composed after Ramayan, which is entirely in poetry. These are only some of the numerous reasons that Sharma offers to suggest a new sequence of our itihasas.

Sharma’s book is also an experimental reading of the Ramayan through the interpretive lens of what he calls Kundalini yoga. Hanuman’s flight to Sri Lanka gets a new interpretation. “Charana Charite Pathi” is interpreted as the path of Kundalini, and the first verse of the Sundara Kanda “Tatho Ravana Nithayah” is interpreted by Sharma to refer to Hanuman traversing the sushumna nadi of the Kundalini.

Trijata’s dream becomes the Gayatri mantra through an imaginative recasting of words as numbers. Gaja (elephant) means eight, danta (teeth) means thirty-two, and maha-gaja-chaturdantam somehow also adds up to 32 syllables, which is the number of syllables in the Gayatri mantra. That Trijata’s dream is halfway through the Ramayan also becomes significant for Sharma, he calls it the ‘central bead’ in the Ramayan garland of 24,000 beads. Identifying 32-syllables as the Gayatri follows a convention, for mantras are referenced by the number of syllables; however, it is the “secret” yogartha—or mystical, anagogical translations—derived by Sharma that becomes problematic, unless he is considered an authority in his own right.

conclude that the name Sundarakand is unrelated to any descriptions of beauty of any of the main characters in the Ramayan. However, Soundarya and Tripura-Sundari are well-known conventions in the tantric tradition and hence, Sharma concludes that Sundarakand derives its name from Shakti’s beauty, and “Sundara-Hanuman” means “Hanuman who is a devotee of Devi” (117).

A coda in this book is about the benedictory verse in Kalidasa’s Sakuntalam which has traditionally been understood to refer to Ishwara. Sharma re-interprets this verse highlighting the “eight forms” of the last line as the eight forms of Devi that please Ishwara.

This book is suitable for a reader who is Sanskrit-literate and open to eclectic yogarthas and connotative meanings. Sharma cites substantially from the Ramayan in roman but without diacritics, this is difficult to follow; and he does not always include translation. Sharma often cites commentators without citing names and sources. It is not clear why the book is called Shodasi—readers may note, this book is not about the Srividya tradition. Even if the reader is unconvinced by Sharma’s reasoning or methodology, the free flow of references may prove absorbing for a reader interested in the subject.

This could also be an eclectic reference for a scholar researching tantric elements in the Ramayan.

- Mani Rao

 

The Sunday Standard Magazine

The New Indian Express

29th November 2015

 

---------------------------

Scholarly and deeply researched monograph

Pearls of insightful ideas and truths

Most of the ancient treatises like the Valmiki Ramayana and Bhagavatha lend themselves to allegorical interpretations. The book under review is scholarly and deeply researched monograph that formulates the startling theory that the immortal epic Valmiki Ramayana, particularly, Sundara Kanda, is nothing but the enunciation of the doctrine of Kundalini Shakthi Yoga. The very title of the book is bound to make the scholarly fraternity and even the common readership sit up and take notice. The radical propositions that the erudite author advances are on the basis of relentless logic and a mass of internal and external evidences are: Ramayana is rooted in Vedas, both in terms of ideas it disseminates and its verbal garb in those it is clothed. Many of the similes that Valmiki employs are inspired by vedic poetry and literature. Many of the expressions employed in the Valmiki Ramayana bear close resemblance to phraseology found in texts like Devi Bhagavatham, and Soundarya Lahari. Sita is none other than Divine Mother and Gayathri. As borne out by an analysis of similarity of names and words used in Valmiki Ramayana and Sri Vidya Literature. Sundara Kanda is nothing but delineation Kundalini Yoga. Hanuman’s aerial voyage in search of Sita represents allegorically the devi worshipper’s exercise in Kundalini Yoga. Sita is Kundalini Shakti. The episodes of mainaka, surasa and Simhika – representing satwa, rajas, tamas respectively –represent piercing of the triple knots by the spiritual aspirant. The Sanskrit phrase “Charana Charithe pathi” that occurs at the opening Canto of Sundara Kanda clearly implies Hanuman’s movement through the path of Sushumna. Lanka is the Mula Dhara Chakra, the seat of Kundalini implied in Valmiki’s graphic description of Lanka, the place of incarceration of Sita. Lanka is Muladhara also from the point of view of Yoga and it is Sri Chakra from the point of view of Spiritual practice. The burning of Lanka symbolises awakening of Swadhishthana. The aptness of name Sundara Kanda is explicable in the light of various evidences embedded in the epic. Trijata’s dream is nothing but the Gayathri Mantra as can be inferred from certain Sanskrit terms representing their numerical equivalents employed to describe dream – scenes of Trijata and also from Dramatis Personae appearing in her dream. Mahabharata is an image of Ramayana and many striking similarities may be found between Valmiki and Vyasa in their style of narrative. Valmiki’s Ramayana is the seed of Meghadootha and Valmiki reincarnates, as it were, as Kalidasa. The vedic god Indra , as the supreme deity dominates epic as a benchmark for all comparisons with Rama and dwarfs Vishnu, the Puranik God, in importance. Ramayana is anterior to Mahabharata. There are 2 annexures at the end of the book “benedictory verse of Sakunthalam is nothing but eulogy of Devi “and “All Humans have same destination” . Coming from the pen of the Telugu poet proficient in several languages, who was active in various disciplines ranging from Sanskrit studies to Cultural activism and who was given the Sahitya Akademi Award, this book is definitely of exceptional merit as the ingenious interpretations of various verses of the epic and also of allied hymnal literature to establish the novel but plausible propositions, come as a refreshing revelations. The book unmistakably bears imprints of an amazingly analytical, deeply erudite and marvellously nimble mind that effortlessly plumbs the oceanic epic and picks up and presents to the community of discerning readers pearls of insightful ideas and truths. One glaring drawback of this essentially Sanskrit-oriented book is the absence of Sanskrit quotations in Devanagari script as transliterations in roman script that are given are poor substitute sonorous Sanskrit words clothed in Devanagari script. The merits mentioned in a short review of this book packed with quaint and profound ideas constitute merely the proverbial tip of an iceberg. A fund of fruitful and lofty ideas awaits those who venture dive deep into this great book. In short this book is a riveting read for scholars and a strong stimulant for the general readers. –

N. Hariharan

Madurai

Prabuddha Bharata

March 2016

A monthly journal of the Ramakrishna Order

started by Swami Vivekananda in 1893

 

Unearthing secrets of Ramayana Ramayana

A sea-bed of secrets

A great boon to Devi Upasakas and Practioners of Sri Vidya

The Ramayana popular as the Adi Kavya (first work of poetry) the world over is not just beautiful poetry . It is a sea bed of secrets – containing the methods of Kundalini yoga and mantra sastra . This is the heart of Shodasi : Secrets of the Ramayana authored by Seshendra Sharma , one of the towering personalities of Telugu Poetry . This book, a collection 16 articles with one article added on from this edition appeared in Telugu Original in 1967. Mr. N.Ramesan IAS , the then Principal Secretary to Education Dept , the then AP Govt observed feelingly in his preface , that this work is a boon for Devi Upasakas and merits to be translated into English and other Indian Languages. This advice has fructified after 48 Years. Dr. Suryanarayana Murthy , a physicist (retired : Baba Atomic Research Centre ) has translated Shodasi into English with commendable clarity of grasp over the subject and felicity of thought process and flow of reading. The story of Rama narrated in enchanting poetry, according to Seshendra is a honey supplement to the bitter medicine called Kundalini Yoga. Valmiki Maharshi chose the Story of Rama to propagate Kundalini Yoga and systems of meditation in the society, among the masses of his era. This is the fulcrum of this Research work. What is of significance is that the author , in order to buttress his analysis and arguments cites extensively and conclusively from the Original Text of Ramayana itself. This Translation introduces this seminal work to wider sections of readers in other parts of our multilingual nation and to scholars engaged in research in Indian scriptures in the west. As the reader goes through the pages of Shodasi it gradually becomes clear that , the story that Valmiki was a Hunter , after viewing the pair of birds dying for each other renounced hunting and became a Rishi is an episode woven around him to make him and his epic the Ramayana popular and that Valmiki belongs to the pantheon of Vedic Rishis . Seshendra at every point of analysis cites from the Vedas and sruthis. His own introduction to this work “one word to begin with “ he discusses elaborately on the significance of Valmiki’s Style of expression of phrases . This chapter is the gateway to the entire work. While analysing one stanza of he touches upon a simile Which compares moon in the night sky wit vrishabham in Goshtam (cowshed). Seshendra goes deeper into shruthi and Vedas and concludes that go means in Sanskrit speech and “goshte vrishabham mattamiva bhramantam “ implies that like Omkara moves at the throat the divine personality of moon is moving in the sky. That intricate and deep is the analysis of the author. Seshendra , then discusses why sundara kanda was chosen as the name of a chapter . He observes incisively and proves conclusively that Sita is the main character of this Kanda and Sita is none other than Adi Shakti ( The Divine Mother ) Sri Maha Tripura Sundari.This is the reason why Maharshi named it Sundara Kanda. Sundara Kanda is the heart of the Ramayana and Trijata Swapna (Demoness Trijata’s Dream) is its heart. Sundara Kanda is nothing but Kundalini Yoga . Right from the 1st stanza of the chapter Maharshi starts unfolding the path of Kundalini Yoga in a suggestive manner garbed in enchanting poetry teaming with breath taking similes. Hanuman is SriVidyopasaka. The author discusses the 1st stanza “Chaaranaa Charithe pathi “ with intrinsic evidence from the Ramayana itself. Charanas are Divine Singers and their path is the sky . In other words in Kundalini Yoga “Sushumna “. The entire chapter elaborates each stanza in a captivating tone and concludes with Lanka Dahana ( Burning of Lanka ) as piercing of the Sahasrara seated in the head. First hand reading alone will give the unnerving feel of this chapter. Another important chapter is “ Trijata’s dream is nothing but Gayathri mantra “. In this , Seshendra views Trijata’s Dream, one of the demonesses guarding Sita in Ashoka Vana as Gayathri mantra. He dwelves deep into each Sloka of this episode and proves convincingly that Valmiki created this episode in order to embed the mantra in Ramayana. Till this point this book is a cluster of revelations. “The later part is both revelation and research. Seshendra in the chapter “ Indra is the Supreme Deity of Ramayana “ discusses each stanza of the Ramayana and goes on to reveal that at the time when Valmiki was writing the Ramayana the concepts of Vishnu and incarnation (Avatar ) were non– existent . Indra is the supreme deity of the Ramayana. In other 2 chapters the author‘s exhaustive study and Incisive analysis are all pervasive. Seshendra explodes the myth sought to be propagated by some of the Western Scholars that the Bharatha precedes the Ramayana . Shodasi , as rightly pointed out in one preface, is a great boon to Devi Upasakas and Practioners of Sri Vidya. All these ages this Adi Kavya is seen only as the Story of Rama. Here is a path breaking work which reveals the hidden treasure of spiritual secrets which Valmiki Maharshi embedded them in his epic.

Insight ( Sunday Magazine )

The Hitavada ( English Daily ) 1st November 2015

 

SHODASI : SECRETS OF THE RAMAYANA

Kundalini Yoga & Gayathri Mantra in Valmiki Ramayana

ENGLISH HINDI AND TELUGU ORIGINAL

AUTHOR : SESHENDRA SHARMA

Seshendra : Visionary Poet of the Millennium

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Valmiki , The Sage of 5th century B.C wrote The Ramayana not to narrate the story of Rama in an absorbing style. Though the epic poem presents Rama’s Journey of life in enchanting poetry , the story and the enchanting poetry are sugar coating or honey to the organic medicine called Kundalini Yoga. Maharshi Valmiki wrote the Ramayana to spread / propagate Kundalini Yoga among the masses. Thus the soul of The Ramayana is Kundalini Yoga / Sri Vidya. Valmiki embedded Kundalini Yoga in the Chapter titled “ Sundara Kanda” . Hanuman and Ravana are Kundalini Yogis of Samaya and Kaula Paths.

And in Sundara Kanda , he inserted “ Trijata Swapna “ , dream sequence of a demon and in it embedded the Gayathri Mantra. The concepts of Vishnu and Avatar (reincarnation) were nonexistent during the Ramayana Period.

Seshendra Sharma , Scholar - Poet in his Magnum Opus of Research “ Shodasi : Secrets of The Ramayana “ reveals these secrets lying hidden for thousands of years .

 

* * * * *

How old is Valmiki Ramayana? One Calculation says 8 lacks 70 thousand Years. Going by the Christian calendar dating to approximately the 5th to 4th century BC. According to Indian classification of time Ramayana belongs to the Treta Yuga and today we are in the Kali Yuga. All these millions of years the human civilisation the world over, recognised it as the first poetry and in this part of the world i.e. the Indian Subcontinent the central character of the epic is present as an idol of worship in thousands of temples and in every household of believers.

But here is a research work which says Ramayana is merely poetry to the naked eye whereas it is an ensemble of invisible secrets which have been lying unnoticed all these ages.

What could have been the Valmiki Maharshi’s vision which made him chisel an epic poem which is pregnant with startling secrets?

Shodasi : Secrets of the Ramayana , a Magnum Opus comprising both revelations and research findings written in Telugu 47 Years ago is translated into English by Dr. G.S.Murthy , a 86 year old physicist (Retrd) from BARC. Dr. Murthy observes about Shodasi that “the approach adopted by Seshendra Sharma is unprecedented. .. His conclusion that Ramayana is closer to Sruthi than any other scripture is very significant and is based on the intrinsic evidence in the Ramayana itself.... it is a revolt against the customary methods followed to understand the status of Ramayana in the Sanskrit Literature.”

 

The fulcrum of Shodasi is that poetry in Ramayana is a supplement to the bitter medicine called “Kundalini Yoga” and Ramayana is divine Ambrosia for all mundane afflictions and problems that beset the human kind.

Seshendra reveals that Sundara Kanda is the heart of Ramayana and it is nothing but Kundalini Yoga . And the heart of Sundara Kanda is Trijata ‘s Dream , which is nothing but Gayatri Mantra.

Kundalini Yoga which is also known as Sri Vidya is awakening of inner powers dormant in humans through meditation. The very 1st Shloka of Sundara Kanda is analysed and explained exhaustively by the author from several angles. “Chaarana Charithe pathi..(Sky-Path) “is , according to the author the Sushumna in Humans. Lanka Dahana ( Reducing Ravana’s Empire Lanka to ashes ) is the climax of the Kundalini Yoga which is Sahasrara Bhedana. The author analyses citing evidence from the Ramayana original text , that both Paths of Kundalini Yoga , Samaya and Kaula ways are shown in the epic.

What is of paramount importance in this work is that each exposition refers to a cluster of references germane to the main discussion. Hence it is obvious that this work is a scholastic paradise to people who are conversant with Sanskrit literature and other ancient scriptures. A pedestrian reader cannot even peep into Shodasi . Seshendra’s introduction “One word to begin with “sets the tone and tenor of the work. He dilates at length how Sanskrit language is moulded by Valmiki on the lines of Sruthi and Veda to envelop his central theme in suggestive and oblique style.

It is said Valmiki wrote Ramayana in 24 thousand Shlokas taking each syllable of Gayatri Mantra, which has 24 syllables. Seshendra Shows convincingly, where the Gayathri Mantra itself is located in Ramayana. He says “ Sundara Kanda “ is the heart of Ramayana and Trijata ‘s Dream is Sundara Kanda’s heart. “ Maharshi created an apparent episode of “Trijata Swapna “ and through this he embedded Gayathri Mantra in it. “

This book is replete with several such revelations and unnerving observations. The chapters on “ Relationship between Ramayanayana and Megha Sangesham “ “Indra supreme deity “ compel the reader to stop and think at the turn of every observation. This reviewer does not like to “spill all the beans “.

Dr. Murthy, the translator, aptly observes “ It needs a very attentive mind and adequate patience to follow author’s arguments “. Seshendra Sharma( seshendrasharma.weebly.com ) , winner of Sahitya Akademi Award for his “Kaala Rekha “( Arc of Blood ) a collection of essays in comparative literature , a fellow of the Akademi During his life time whose Long Poem “ My Country – My People – Modern Indian Epic “was nominated for Nobel in 2004 is scholar –poet of our times . His Kavisena Manifesto (Modern Indian Poetics), Kaala Rekha( Essays in Comparative Literature)are monuments of contemporary Indian Literature , unsurpassed to this day. His prose works prove that he is Albert Einstein of Indian Literature.

After completing the first round of reading the reader would certainly agree with Vishwanatha Satyanarayana ,Telugu poet of romantic era , recipient of Gyanpith Award for his “Ramayan Kalp Vriksh” who wrote preface to this book “ Every one , not only the telugu – speaking people all Indians must be grateful to him for writing this book”.

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late.GunturuSeshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzingSundara Kanda specially through KundaliniYoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti ,Kaamaraaja , VagbhavaKutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of KundaliniYoga .

The foreword by VishwanathaSatyanarayana adds credibility to the book. The current work is an English translation of the original by GurujadaSuryanarayanaMurthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

(Friday Review: 2nd October 2015)

A Resplendent Icon of all Arts

 

This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’sSrimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like ViswanathaSatyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.

 

Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundarakanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.

 

- VIPULA, Viswa Katha Vedika: May 2014

(An exclusive Telugu Monthly Magazine for stories)

 

* * *

 

Valmiki Ramayana – Greatest Medicine for Mankind

 

The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.

 

He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.

 

The underlying secret of the sage’s mind will be known through the knowledge of science.

 

It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.

 

Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of AnushtupSloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the MahaBharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.

 

The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique RuthuGhosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –MandeSuryudu (The Burning Sun).

 

- Andhra Prabha (Telugu Daily), 24th August 2014.

 

* * *

 

Two Great Peaks in the world literary criticism and research

 

Shodasi: Secrets of The Ramayana and SwarnahamsaHarshanaishada from the mighty pen of the great Telugu poet, GunturuSeshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.

 

At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.

 

Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,

Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.

 

These two great kavyas were serialised under the editorship of late NeelamrajuVenkataSeshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.

-----------------

GunturuSeshendraSarma, the well-known poet, critic and scholar of unfathomable depth, has to his credit quite a number of books in Telugu as well as English. A keen intellect and a lucid exponent of the intricacies in Samskrit literature, the author brought out a treatise on Ramayana. The book also reveals the symbolism in our epics and shows the spirit behind.

 

According to the author, Sage Valmiki has observed Ramayana as though it is a story of a dynasty in its outward appearance. But when the story part is kept aside, the hidden secrets of the Mantrasastra come out. Valmiki’s Ramayana is full of Vedic literature, language and usages. Ramayana can be appreciated from three angles. The poetic beauty, the historicity and the secret meaning of mother Parasakti. Later Upanishads have taken Valmiki Ramayana as the way to the Mantrasastra. Rama’s wife Sita is considered as Parasakti. In Devi BhagavathamSita is described as Goddess Gayatri. The author has taken unusual pains and quoted Vedic dictations which are literally taken by Valmiki in his Ramayana. Thus it has been a product of Vedas and the usages in Ramayana and the words used therein and the similies adopted by Valmiki speak inexplicably the secret of Mother Lalita in his stories.

 

The author has given and attached a very great significance for Sundarakanda in Ramayana. The author has quoted numerous quotations from Smrithis and Srithis to establish that Sundara-kanda is beautiful because Anjaneya the Jeeva has seen Sita the Parasakti. Hence this canto is so styled as Sundara. According to the author “Sita” means “Kundalini.” Hanuman has seen Sita while she was sitting on the ground. Ground means Earth. Earth denotes Mooladharam. The serpent Kundalini stays in this. Thus it is symbolised as Sita sat on the ground. Hanuman the Yogi has the vision of Kundalini in Sita. With the aid of Ida and Pingala, Kundalini travels in Sushumna through spinal cord crossing the six fluxes, and finally reaching Sahasraram. This again speaks of “Shodasi.” Rama is a beautiful man. He is having a Sundari in Sita (a beautiful woman). The descriptions are beautiful in this canto. Thus it is synonymous with “Soundarya-lahari” of Sankaracharya.

 

The author expressed that Mahabharata is a reflection of Ramayana in all the cause, origin and delivery. Innumerable similarities are quoted from both Valmiki and Vyasa to prove that the usages, style and similies are almost similar in both the epics. He compares Vyasa’s “Nalacharitam” with Sundarakanda of Valmiki in the vision of Srividya.

 

The author further argues that Kalidasa’s “Meghasandesam” is only an imitation of Valmiki. The flight of Anjaneya in search of Sita is the basis for Kalidasa’s “Meghasandesam.” Both Sita and the Yaksha’s wife are described as “Syamas” – meaning in the middle of youth. The duration of separation is one year in both the cases. Ultimately the author said that “Meghasandesam” is the offspring of Ramayana, with yearning to see Parasakti.

 

The author has taken the readers in his book to that sublime beauty where there is no further argument, than to enjoy the flow of citations with their intrinsic meaning and full of scientific vision. His unsurpassed knowledge in Mantrasastra has enabled him to pass dictums vivisecting the symbolic mysticisms into splinters and handing the kernel of truth under each word, usage, and application. He deserves all praise for this meritorious contribution to our literature.

  

Visionary Poet of the Millennium

An Indian poet Prophet

Seshendra Sharma

October 20th, 1927 - May 30th, 2007

seshendrasharma.weebly.com/

www.facebook.com/GunturuSeshendraSharma/

eBooks :http://kinige.com/author/Gunturu+Seshendra+Sharma

Seshendra Sharma is one of the most outstanding minds of modern Asia. He is the foremost of the Telugu poets today who has turned poetry to the gigantic strides of human history and embellished literature with the thrills and triumphs of the 20th century. A revolutionary poet who spurned the pedestrian and pedantic poetry equally, a brilliant critic and a scholar of Sanskrit, this versatile poet has breathed a new vision of modernity to his vernacular.Such minds place Telugu on the world map of intellectualism. Readers conversant with names like Paul Valery, Gauguin, and Dag Hammarskjold will have to add the name of Seshendra Sharma the writer from India to that dynasty of intellectuals.

 

Rivers and poets

Are veins and arteries

Of a country.

Rivers flow like poems

For animals, for birds

And for human beings-

The dreams that rivers dream

Bear fruit in the fields

The dreams that poets dream

Bear fruit in the people-

* * * * * *

The sunshine of my thought fell on the word

And its long shadow fell upon the century

Sun was playing with the early morning flowers

Time was frightened at the sight of the martyr-

-Seshendra Sharma

B.A: Andhra Christian College: Guntur: A.P: India

B.L : Madras University: Madras

Deputy Municipal Commissioner (37 Years)

Dept of Municipal Administration, Government of Andhra Pradesh

Parents: G.Subrahmanyam (Father) ,Ammayamma (Mother)

Siblings: Anasuya,Devasena (Sisters),Rajasekharam(Younger brother)

Wife: Mrs.Janaki Sharma

Children: Vasundhara , Revathi (Daughters),

Vanamaali ,Saatyaki (Sons)

 

Seshendra Sharma better known as Seshendra is

a colossus of Modern Indian poetry.

His literature is a unique blend of the best of poetry and poetics.

Diversity and depth of his literary interests and his works

are perhaps hitherto unknown in Indian literature.

From poetry to poetics, from Mantra Sastra to Marxist Politics his writings bear an unnerving pprint of his rare genius.

His scholar ship and command over Sanskrit , English and Telugu Languages has facilitated his emergence as a towering personality of comparative literature in the 20th century world literature.

T.S.Eliot ,ArchbaldMacleish and Seshendra Sharma are trinity of world poetry and Poetics.

His sense of dedication to the genre of art he chooses to express himself and

the determination to reach the depths of subject he undertakes to explore

place him in the galaxy of world poets / world intellectuals.

Seshendra’seBooks :http://kinige.com/author/Gunturu+Seshendra+Sharma

Seshendra Sharma’s Writings Copyright © Saatyaki S/o Seshendra Sharma

Contact :saatyaki@gmail.com+919441070985+917702964402

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GunturuSeshendraSarma: an extraordinary poet-scholar

One of the ironies in literature is that

he came to be known more as a critic than a poet

 

HYDERABAD: An era of scholastic excellence and poetic grandeur has come to an end in the passing away of GunturuSeshendraSarma, one of the foremost poets and critics in Telugu literature. His mastery over western literature and Indian `AlankaraSastra' gave his works a stunning imagery, unparalleled in modern Indian works. One of the ironies in literature is that he came to be known more as a critic than a poet. The Central SahityaAkademi award was conferred on him for his work `KaalaRekha' and not for his poetic excellence. The genius in him made him explore `Kundalini Yoga' in his treatise on Ramayana in `Shodasi' convincingly. His intellectual quest further made him probe `NaishadhaKaavya' in the backdrop of `LalitaSahasraNaamavali', `SoundaryaLahari' and `Kama Kala Vilasam' in `SwarnaHamsa', Seshendra saw the entire universe as a storehouse of images and signs to which imagination was to make value-addition. Like Stephene Mallarme who was considered a prophet of symbolism in French literature, SeshendraSarma too believed that art alone would survive in the universe along with poetry. He believed that the main vocation of human beings was to be artists and poets. His `Kavisena Manifesto' gave a new direction to modern criticism making it a landmark work in poetics. Telugus would rue the intellectual impoverishment they suffered in maintaining a `distance' from him. Seshendra could have given us more, but we did not deserve it! The denial of the Jnanpeeth Award to him proves it

The Hindu

India's National Newspaper

Friday, Jun 01, 2007

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late. Gunturu Seshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzing Sundara Kanda specially through Kundalini Yoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti , Kaamaraaja , Vagbhava Kutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of Kundalini Yoga .

The foreword by Vishwanatha Satyanarayana adds credibility to the book. The current work is an English translation of the original by Gurujada Suryanarayana Murthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

India’s National Newspaper

(Friday Review: 2nd October 2015)

 

Shodasi

Astounding scholarship of Sanskrit classics

A product of deep research, intense intellectual labour

And amazing scholarship

The book under review which is an English translation by Dr. Gurajada Suryanarayana Murthy of the original Telugu Text represents a scholarly attempt by the erudite author to justify and prove the validity of certain radical propositions which he makes about the world – renowned Kavya – Valmiki Ramayana. The propositions that he makes are – 1. Sundara Kanda is an allegory of Kundalini Yoga 2. Sita is Kundalini Shakti 3. Hanuman’s search – mission of Sita symbolises Tantric Exercise of identifying the Kundalini Shakti and raising it from the Moola Dhara Chakra (denoted by Lanka) to Sahasrara Chakra 4. The descriptive terms employed about Sita hint at Sita being essentially a Kundalini Shakti 5. Trijata’s dream is nothing but Gayathri Mantra 6. Valmiki’s language has pronounced Vedic flavour 7. The phraseology employed by Valmiki corresponds largely to the terms employed in Lalitha Sahasra Nama , Durga Saptasati , Devi Bhagawatam etc.. 8. The aptness of the name Sundara Kanda is provable on Strong Grounds 9. Ramayana is anterior to Bharatha on various grounds such as the Vedic language employed in the former the reference of Valmiki and Ramayana in Mahabharata and absence of reference to Vyasa and Mahabharata episodes in Ramayana , Mention of Rama in Mahabharata and Rama’s greater antiquity than Pandavas and a host of other plausible evidences 10. Indra , the chief Vedic god more prominently featured and praised in Ramayana than Vishnu of the Puranic origin. 11. Megha Sandesham of Kalidasa originated out of the seed of Valmiki Ramayana and 12. The benedictory verse of Sakuntalam is eulogy of Devi.

The brain – tickling propositions are not just of the cuff remarks made without basis but credible theories buttressed with profuse quotations of relevant Sanskrit Texts , wide and deep study of the relevant treatises unassailable arguments based on internal and external evidences and astounding scholarship of Sanskrit classics.

On the flip side, there are a few errors in the transliteration of the Sanskrit texts. Had the Sanskrit passages from the treatises been provided in Devanagari Script also in addition to transliterated form in Roman Script value and appeal of this essentially Sanskrit oriented book would be much higher to the large and growing Sanskrit readership. The book is doubtless, a product of deep research, Intense intellectual labour and amazing scholarship.

The Vedanta kesari : August 2016

The Lion of Vedanta

A Cultural and Spirtual Monthly of the of the Ramakrishna Order since 1944

  

AN INTELLECTUAL FEAST

Along With utmost devotion

The author has clear understanding of not only of the Ramayana

but also Mantra Sastra , Vedas and Kundalini Yoga

His method is going deep into the subject and at the

same time comparing the same with ideas of other branches of literature

Shodasi , authored by Seshendra Sharma is a book of a special type . Though its purpose is to unfold secrets of the Ramayana many other aspects from different branches of knowledge also find a place there.

The Ramayana is read in every household with devotion. It narrates not only story of Rama but it also spotlights very intricate and subtler points in other branches of knowledge, a point not even noticed by many.

The author has clear understanding of not only of the Ramayana but also Mantra Sastra , Vedas and Kundalini Yoga . There are two approaches to understand the Sastras. One is vertical which is closely followed in Sanskrit Literature. It is reading a book with the help of commentary on it. In this method not only each word of the original analysed; its correct meaning and contextual purpose are also examined. The second is a horizontal method where in various ideas in the text are read not with one commentary but with many commentaries by different people. This gives total meaning of the text.

Seshendra Sharma follows both methods. His method is going deep into the subject and at the same time comparing the same with ideas of other branches of literature.

This needs a thorough understanding of various branches and ability to compare texts and spot new ideas and enjoy the same. For example , when Hanuman asks Sita who she is ,she replies ,“sama dvadasa tatraham raghavasya nivesane bhunjhana manushan bhogan sarva kama samrudhinee “ . Meaning “I enjoyed 12 years of mundane pleasure in the home of Rama”

Though she is not an ordinary human being, she enjoyed mundane pleasures. “ you may mistake that I am a mortal woman , but understand I am Sri Maha Lakshmi” . That was the message. The most important clue is the statement “ Aham Sarva Kama Samridhinee “ . In Devi Bhagawatham we find “ Matah Sankaree Kamade “ In Sri Sukta “ Sarva Kamartha Siddhaye “ and in Lalitha Sahasra Nama “ too it is stated “ Om Kamyayai Namah” . If Sita were to be just an ordinary being all these statements would have been irrelevant.

At another place she says “ Maya Ramasya Rajarshe Bharyayaya Paramatmanah” which means that she is wife of Paramatma. Hanuman , the devotee , recognized Sita to be none other than Jaganmata. Hence he could identify her easily as the divine mother and says “ tat sreemadyate tarat”. The word sreemat is used to mean brilliance Hanuman identifies Sita as Devi by the holy seed letter ( Sreem ) .

The book is full of comparisons between different branches of learning and surely a feast for one who could enjoy the existence of similar ideas at various places. It only proves that ways may be different but the goal is one.

Seshendra Sharma physically lifts the minds of the readers and offers an intellectual feast along with utmost devotion. Surely everyone should read this book and keep a copy of the same at home.

Goda Venkateswara Sastry

Tatvaloka : June 2016

The Splendour of Truth

( Monthly Magazine)

  

------------

Ramayan Through Kundalini Yoga

Shodasi is an ideal read for Sanskrit-literate readers

who are open to eclectic yogarthas and connotative meanings

--------

So you thought Vyasa was before Valmiki, Mahabharat was before Ramayan, Rama a Vishnu avatar, and tantrism distinct from vedism? Think again. In Shodasi: Secrets of the Ramayana, Telugu poet Seshendra Sharma re-reads the Ramayan to come up with a number of new conclusions.

Much of the book sets out to prove that Ramayan was written before the Mahabharat. Sharma discusses how Indra is cited more often than Vishnu, thus placing the context of the Ramayan closer to Vedic than Puranic thought. He quotes from the Mahabharat to show how it follows descriptions of hills, rivers from the Ramayan. The Mahabharat has some prose, and therefore, it must have been composed after Ramayan, which is entirely in poetry. These are only some of the numerous reasons that Sharma offers to suggest a new sequence of our itihasas.

Sharma’s book is also an experimental reading of the Ramayan through the interpretive lens of what he calls Kundalini yoga. Hanuman’s flight to Sri Lanka gets a new interpretation. “Charana Charite Pathi” is interpreted as the path of Kundalini, and the first verse of the Sundara Kanda “Tatho Ravana Nithayah” is interpreted by Sharma to refer to Hanuman traversing the sushumna nadi of the Kundalini.

Trijata’s dream becomes the Gayatri mantra through an imaginative recasting of words as numbers. Gaja (elephant) means eight, danta (teeth) means thirty-two, and maha-gaja-chaturdantam somehow also adds up to 32 syllables, which is the number of syllables in the Gayatri mantra. That Trijata’s dream is halfway through the Ramayan also becomes significant for Sharma, he calls it the ‘central bead’ in the Ramayan garland of 24,000 beads. Identifying 32-syllables as the Gayatri follows a convention, for mantras are referenced by the number of syllables; however, it is the “secret” yogartha—or mystical, anagogical translations—derived by Sharma that becomes problematic, unless he is considered an authority in his own right.

conclude that the name Sundarakand is unrelated to any descriptions of beauty of any of the main characters in the Ramayan. However, Soundarya and Tripura-Sundari are well-known conventions in the tantric tradition and hence, Sharma concludes that Sundarakand derives its name from Shakti’s beauty, and “Sundara-Hanuman” means “Hanuman who is a devotee of Devi” (117).

A coda in this book is about the benedictory verse in Kalidasa’s Sakuntalam which has traditionally been understood to refer to Ishwara. Sharma re-interprets this verse highlighting the “eight forms” of the last line as the eight forms of Devi that please Ishwara.

This book is suitable for a reader who is Sanskrit-literate and open to eclectic yogarthas and connotative meanings. Sharma cites substantially from the Ramayan in roman but without diacritics, this is difficult to follow; and he does not always include translation. Sharma often cites commentators without citing names and sources. It is not clear why the book is called Shodasi—readers may note, this book is not about the Srividya tradition. Even if the reader is unconvinced by Sharma’s reasoning or methodology, the free flow of references may prove absorbing for a reader interested in the subject.

This could also be an eclectic reference for a scholar researching tantric elements in the Ramayan.

- Mani Rao

 

The Sunday Standard Magazine

The New Indian Express

29th November 2015

 

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Scholarly and deeply researched monograph

Pearls of insightful ideas and truths

Most of the ancient treatises like the Valmiki Ramayana and Bhagavatha lend themselves to allegorical interpretations. The book under review is scholarly and deeply researched monograph that formulates the startling theory that the immortal epic Valmiki Ramayana, particularly, Sundara Kanda, is nothing but the enunciation of the doctrine of Kundalini Shakthi Yoga. The very title of the book is bound to make the scholarly fraternity and even the common readership sit up and take notice. The radical propositions that the erudite author advances are on the basis of relentless logic and a mass of internal and external evidences are: Ramayana is rooted in Vedas, both in terms of ideas it disseminates and its verbal garb in those it is clothed. Many of the similes that Valmiki employs are inspired by vedic poetry and literature. Many of the expressions employed in the Valmiki Ramayana bear close resemblance to phraseology found in texts like Devi Bhagavatham, and Soundarya Lahari. Sita is none other than Divine Mother and Gayathri. As borne out by an analysis of similarity of names and words used in Valmiki Ramayana and Sri Vidya Literature. Sundara Kanda is nothing but delineation Kundalini Yoga. Hanuman’s aerial voyage in search of Sita represents allegorically the devi worshipper’s exercise in Kundalini Yoga. Sita is Kundalini Shakti. The episodes of mainaka, surasa and Simhika – representing satwa, rajas, tamas respectively –represent piercing of the triple knots by the spiritual aspirant. The Sanskrit phrase “Charana Charithe pathi” that occurs at the opening Canto of Sundara Kanda clearly implies Hanuman’s movement through the path of Sushumna. Lanka is the Mula Dhara Chakra, the seat of Kundalini implied in Valmiki’s graphic description of Lanka, the place of incarceration of Sita. Lanka is Muladhara also from the point of view of Yoga and it is Sri Chakra from the point of view of Spiritual practice. The burning of Lanka symbolises awakening of Swadhishthana. The aptness of name Sundara Kanda is explicable in the light of various evidences embedded in the epic. Trijata’s dream is nothing but the Gayathri Mantra as can be inferred from certain Sanskrit terms representing their numerical equivalents employed to describe dream – scenes of Trijata and also from Dramatis Personae appearing in her dream. Mahabharata is an image of Ramayana and many striking similarities may be found between Valmiki and Vyasa in their style of narrative. Valmiki’s Ramayana is the seed of Meghadootha and Valmiki reincarnates, as it were, as Kalidasa. The vedic god Indra , as the supreme deity dominates epic as a benchmark for all comparisons with Rama and dwarfs Vishnu, the Puranik God, in importance. Ramayana is anterior to Mahabharata. There are 2 annexures at the end of the book “benedictory verse of Sakunthalam is nothing but eulogy of Devi “and “All Humans have same destination” . Coming from the pen of the Telugu poet proficient in several languages, who was active in various disciplines ranging from Sanskrit studies to Cultural activism and who was given the Sahitya Akademi Award, this book is definitely of exceptional merit as the ingenious interpretations of various verses of the epic and also of allied hymnal literature to establish the novel but plausible propositions, come as a refreshing revelations. The book unmistakably bears imprints of an amazingly analytical, deeply erudite and marvellously nimble mind that effortlessly plumbs the oceanic epic and picks up and presents to the community of discerning readers pearls of insightful ideas and truths. One glaring drawback of this essentially Sanskrit-oriented book is the absence of Sanskrit quotations in Devanagari script as transliterations in roman script that are given are poor substitute sonorous Sanskrit words clothed in Devanagari script. The merits mentioned in a short review of this book packed with quaint and profound ideas constitute merely the proverbial tip of an iceberg. A fund of fruitful and lofty ideas awaits those who venture dive deep into this great book. In short this book is a riveting read for scholars and a strong stimulant for the general readers. –

N. Hariharan

Madurai

Prabuddha Bharata

March 2016

A monthly journal of the Ramakrishna Order

started by Swami Vivekananda in 1893

 

Unearthing secrets of Ramayana Ramayana

A sea-bed of secrets

A great boon to Devi Upasakas and Practioners of Sri Vidya

The Ramayana popular as the Adi Kavya (first work of poetry) the world over is not just beautiful poetry . It is a sea bed of secrets – containing the methods of Kundalini yoga and mantra sastra . This is the heart of Shodasi : Secrets of the Ramayana authored by Seshendra Sharma , one of the towering personalities of Telugu Poetry . This book, a collection 16 articles with one article added on from this edition appeared in Telugu Original in 1967. Mr. N.Ramesan IAS , the then Principal Secretary to Education Dept , the then AP Govt observed feelingly in his preface , that this work is a boon for Devi Upasakas and merits to be translated into English and other Indian Languages. This advice has fructified after 48 Years. Dr. Suryanarayana Murthy , a physicist (retired : Baba Atomic Research Centre ) has translated Shodasi into English with commendable clarity of grasp over the subject and felicity of thought process and flow of reading. The story of Rama narrated in enchanting poetry, according to Seshendra is a honey supplement to the bitter medicine called Kundalini Yoga. Valmiki Maharshi chose the Story of Rama to propagate Kundalini Yoga and systems of meditation in the society, among the masses of his era. This is the fulcrum of this Research work. What is of significance is that the author , in order to buttress his analysis and arguments cites extensively and conclusively from the Original Text of Ramayana itself. This Translation introduces this seminal work to wider sections of readers in other parts of our multilingual nation and to scholars engaged in research in Indian scriptures in the west. As the reader goes through the pages of Shodasi it gradually becomes clear that , the story that Valmiki was a Hunter , after viewing the pair of birds dying for each other renounced hunting and became a Rishi is an episode woven around him to make him and his epic the Ramayana popular and that Valmiki belongs to the pantheon of Vedic Rishis . Seshendra at every point of analysis cites from the Vedas and sruthis. His own introduction to this work “one word to begin with “ he discusses elaborately on the significance of Valmiki’s Style of expression of phrases . This chapter is the gateway to the entire work. While analysing one stanza of he touches upon a simile Which compares moon in the night sky wit vrishabham in Goshtam (cowshed). Seshendra goes deeper into shruthi and Vedas and concludes that go means in Sanskrit speech and “goshte vrishabham mattamiva bhramantam “ implies that like Omkara moves at the throat the divine personality of moon is moving in the sky. That intricate and deep is the analysis of the author. Seshendra , then discusses why sundara kanda was chosen as the name of a chapter . He observes incisively and proves conclusively that Sita is the main character of this Kanda and Sita is none other than Adi Shakti ( The Divine Mother ) Sri Maha Tripura Sundari.This is the reason why Maharshi named it Sundara Kanda. Sundara Kanda is the heart of the Ramayana and Trijata Swapna (Demoness Trijata’s Dream) is its heart. Sundara Kanda is nothing but Kundalini Yoga . Right from the 1st stanza of the chapter Maharshi starts unfolding the path of Kundalini Yoga in a suggestive manner garbed in enchanting poetry teaming with breath taking similes. Hanuman is SriVidyopasaka. The author discusses the 1st stanza “Chaaranaa Charithe pathi “ with intrinsic evidence from the Ramayana itself. Charanas are Divine Singers and their path is the sky . In other words in Kundalini Yoga “Sushumna “. The entire chapter elaborates each stanza in a captivating tone and concludes with Lanka Dahana ( Burning of Lanka ) as piercing of the Sahasrara seated in the head. First hand reading alone will give the unnerving feel of this chapter. Another important chapter is “ Trijata’s dream is nothing but Gayathri mantra “. In this , Seshendra views Trijata’s Dream, one of the demonesses guarding Sita in Ashoka Vana as Gayathri mantra. He dwelves deep into each Sloka of this episode and proves convincingly that Valmiki created this episode in order to embed the mantra in Ramayana. Till this point this book is a cluster of revelations. “The later part is both revelation and research. Seshendra in the chapter “ Indra is the Supreme Deity of Ramayana “ discusses each stanza of the Ramayana and goes on to reveal that at the time when Valmiki was writing the Ramayana the concepts of Vishnu and incarnation (Avatar ) were non– existent . Indra is the supreme deity of the Ramayana. In other 2 chapters the author‘s exhaustive study and Incisive analysis are all pervasive. Seshendra explodes the myth sought to be propagated by some of the Western Scholars that the Bharatha precedes the Ramayana . Shodasi , as rightly pointed out in one preface, is a great boon to Devi Upasakas and Practioners of Sri Vidya. All these ages this Adi Kavya is seen only as the Story of Rama. Here is a path breaking work which reveals the hidden treasure of spiritual secrets which Valmiki Maharshi embedded them in his epic.

Insight ( Sunday Magazine )

The Hitavada ( English Daily ) 1st November 2015

 

SHODASI : SECRETS OF THE RAMAYANA

Kundalini Yoga & Gayathri Mantra in Valmiki Ramayana

ENGLISH HINDI AND TELUGU ORIGINAL

AUTHOR : SESHENDRA SHARMA

Seshendra : Visionary Poet of the Millennium

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Valmiki , The Sage of 5th century B.C wrote The Ramayana not to narrate the story of Rama in an absorbing style. Though the epic poem presents Rama’s Journey of life in enchanting poetry , the story and the enchanting poetry are sugar coating or honey to the organic medicine called Kundalini Yoga. Maharshi Valmiki wrote the Ramayana to spread / propagate Kundalini Yoga among the masses. Thus the soul of The Ramayana is Kundalini Yoga / Sri Vidya. Valmiki embedded Kundalini Yoga in the Chapter titled “ Sundara Kanda” . Hanuman and Ravana are Kundalini Yogis of Samaya and Kaula Paths.

And in Sundara Kanda , he inserted “ Trijata Swapna “ , dream sequence of a demon and in it embedded the Gayathri Mantra. The concepts of Vishnu and Avatar (reincarnation) were nonexistent during the Ramayana Period.

Seshendra Sharma , Scholar - Poet in his Magnum Opus of Research “ Shodasi : Secrets of The Ramayana “ reveals these secrets lying hidden for thousands of years .

 

* * * * *

How old is Valmiki Ramayana? One Calculation says 8 lacks 70 thousand Years. Going by the Christian calendar dating to approximately the 5th to 4th century BC. According to Indian classification of time Ramayana belongs to the Treta Yuga and today we are in the Kali Yuga. All these millions of years the human civilisation the world over, recognised it as the first poetry and in this part of the world i.e. the Indian Subcontinent the central character of the epic is present as an idol of worship in thousands of temples and in every household of believers.

But here is a research work which says Ramayana is merely poetry to the naked eye whereas it is an ensemble of invisible secrets which have been lying unnoticed all these ages.

What could have been the Valmiki Maharshi’s vision which made him chisel an epic poem which is pregnant with startling secrets?

Shodasi : Secrets of the Ramayana , a Magnum Opus comprising both revelations and research findings written in Telugu 47 Years ago is translated into English by Dr. G.S.Murthy , a 86 year old physicist (Retrd) from BARC. Dr. Murthy observes about Shodasi that “the approach adopted by Seshendra Sharma is unprecedented. .. His conclusion that Ramayana is closer to Sruthi than any other scripture is very significant and is based on the intrinsic evidence in the Ramayana itself.... it is a revolt against the customary methods followed to understand the status of Ramayana in the Sanskrit Literature.”

 

The fulcrum of Shodasi is that poetry in Ramayana is a supplement to the bitter medicine called “Kundalini Yoga” and Ramayana is divine Ambrosia for all mundane afflictions and problems that beset the human kind.

Seshendra reveals that Sundara Kanda is the heart of Ramayana and it is nothing but Kundalini Yoga . And the heart of Sundara Kanda is Trijata ‘s Dream , which is nothing but Gayatri Mantra.

Kundalini Yoga which is also known as Sri Vidya is awakening of inner powers dormant in humans through meditation. The very 1st Shloka of Sundara Kanda is analysed and explained exhaustively by the author from several angles. “Chaarana Charithe pathi..(Sky-Path) “is , according to the author the Sushumna in Humans. Lanka Dahana ( Reducing Ravana’s Empire Lanka to ashes ) is the climax of the Kundalini Yoga which is Sahasrara Bhedana. The author analyses citing evidence from the Ramayana original text , that both Paths of Kundalini Yoga , Samaya and Kaula ways are shown in the epic.

What is of paramount importance in this work is that each exposition refers to a cluster of references germane to the main discussion. Hence it is obvious that this work is a scholastic paradise to people who are conversant with Sanskrit literature and other ancient scriptures. A pedestrian reader cannot even peep into Shodasi . Seshendra’s introduction “One word to begin with “sets the tone and tenor of the work. He dilates at length how Sanskrit language is moulded by Valmiki on the lines of Sruthi and Veda to envelop his central theme in suggestive and oblique style.

It is said Valmiki wrote Ramayana in 24 thousand Shlokas taking each syllable of Gayatri Mantra, which has 24 syllables. Seshendra Shows convincingly, where the Gayathri Mantra itself is located in Ramayana. He says “ Sundara Kanda “ is the heart of Ramayana and Trijata ‘s Dream is Sundara Kanda’s heart. “ Maharshi created an apparent episode of “Trijata Swapna “ and through this he embedded Gayathri Mantra in it. “

This book is replete with several such revelations and unnerving observations. The chapters on “ Relationship between Ramayanayana and Megha Sangesham “ “Indra supreme deity “ compel the reader to stop and think at the turn of every observation. This reviewer does not like to “spill all the beans “.

Dr. Murthy, the translator, aptly observes “ It needs a very attentive mind and adequate patience to follow author’s arguments “. Seshendra Sharma( seshendrasharma.weebly.com ) , winner of Sahitya Akademi Award for his “Kaala Rekha “( Arc of Blood ) a collection of essays in comparative literature , a fellow of the Akademi During his life time whose Long Poem “ My Country – My People – Modern Indian Epic “was nominated for Nobel in 2004 is scholar –poet of our times . His Kavisena Manifesto (Modern Indian Poetics), Kaala Rekha( Essays in Comparative Literature)are monuments of contemporary Indian Literature , unsurpassed to this day. His prose works prove that he is Albert Einstein of Indian Literature.

After completing the first round of reading the reader would certainly agree with Vishwanatha Satyanarayana ,Telugu poet of romantic era , recipient of Gyanpith Award for his “Ramayan Kalp Vriksh” who wrote preface to this book “ Every one , not only the telugu – speaking people all Indians must be grateful to him for writing this book”.

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late.GunturuSeshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzingSundara Kanda specially through KundaliniYoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti ,Kaamaraaja , VagbhavaKutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of KundaliniYoga .

The foreword by VishwanathaSatyanarayana adds credibility to the book. The current work is an English translation of the original by GurujadaSuryanarayanaMurthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

(Friday Review: 2nd October 2015)

A Resplendent Icon of all Arts

 

This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’sSrimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like ViswanathaSatyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.

 

Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundarakanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.

 

- VIPULA, Viswa Katha Vedika: May 2014

(An exclusive Telugu Monthly Magazine for stories)

 

* * *

 

Valmiki Ramayana – Greatest Medicine for Mankind

 

The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.

 

He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.

 

The underlying secret of the sage’s mind will be known through the knowledge of science.

 

It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.

 

Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of AnushtupSloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the MahaBharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.

 

The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique RuthuGhosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –MandeSuryudu (The Burning Sun).

 

- Andhra Prabha (Telugu Daily), 24th August 2014.

 

* * *

 

Two Great Peaks in the world literary criticism and research

 

Shodasi: Secrets of The Ramayana and SwarnahamsaHarshanaishada from the mighty pen of the great Telugu poet, GunturuSeshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.

 

At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.

 

Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,

Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.

 

These two great kavyas were serialised under the editorship of late NeelamrajuVenkataSeshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.

-----------------

GunturuSeshendraSarma, the well-known poet, critic and scholar of unfathomable depth, has to his credit quite a number of books in Telugu as well as English. A keen intellect and a lucid exponent of the intricacies in Samskrit literature, the author brought out a treatise on Ramayana. The book also reveals the symbolism in our epics and shows the spirit behind.

 

According to the author, Sage Valmiki has observed Ramayana as though it is a story of a dynasty in its outward appearance. But when the story part is kept aside, the hidden secrets of the Mantrasastra come out. Valmiki’s Ramayana is full of Vedic literature, language and usages. Ramayana can be appreciated from three angles. The poetic beauty, the historicity and the secret meaning of mother Parasakti. Later Upanishads have taken Valmiki Ramayana as the way to the Mantrasastra. Rama’s wife Sita is considered as Parasakti. In Devi BhagavathamSita is described as Goddess Gayatri. The author has taken unusual pains and quoted Vedic dictations which are literally taken by Valmiki in his Ramayana. Thus it has been a product of Vedas and the usages in Ramayana and the words used therein and the similies adopted by Valmiki speak inexplicably the secret of Mother Lalita in his stories.

 

The author has given and attached a very great significance for Sundarakanda in Ramayana. The author has quoted numerous quotations from Smrithis and Srithis to establish that Sundara-kanda is beautiful because Anjaneya the Jeeva has seen Sita the Parasakti. Hence this canto is so styled as Sundara. According to the author “Sita” means “Kundalini.” Hanuman has seen Sita while she was sitting on the ground. Ground means Earth. Earth denotes Mooladharam. The serpent Kundalini stays in this. Thus it is symbolised as Sita sat on the ground. Hanuman the Yogi has the vision of Kundalini in Sita. With the aid of Ida and Pingala, Kundalini travels in Sushumna through spinal cord crossing the six fluxes, and finally reaching Sahasraram. This again speaks of “Shodasi.” Rama is a beautiful man. He is having a Sundari in Sita (a beautiful woman). The descriptions are beautiful in this canto. Thus it is synonymous with “Soundarya-lahari” of Sankaracharya.

 

The author expressed that Mahabharata is a reflection of Ramayana in all the cause, origin and delivery. Innumerable similarities are quoted from both Valmiki and Vyasa to prove that the usages, style and similies are almost similar in both the epics. He compares Vyasa’s “Nalacharitam” with Sundarakanda of Valmiki in the vision of Srividya.

 

The author further argues that Kalidasa’s “Meghasandesam” is only an imitation of Valmiki. The flight of Anjaneya in search of Sita is the basis for Kalidasa’s “Meghasandesam.” Both Sita and the Yaksha’s wife are described as “Syamas” – meaning in the middle of youth. The duration of separation is one year in both the cases. Ultimately the author said that “Meghasandesam” is the offspring of Ramayana, with yearning to see Parasakti.

 

The author has taken the readers in his book to that sublime beauty where there is no further argument, than to enjoy the flow of citations with their intrinsic meaning and full of scientific vision. His unsurpassed knowledge in Mantrasastra has enabled him to pass dictums vivisecting the symbolic mysticisms into splinters and handing the kernel of truth under each word, usage, and application. He deserves all praise for this meritorious contribution to our literature.

  

Visionary Poet of the Millennium

An Indian poet Prophet

Seshendra Sharma

October 20th, 1927 - May 30th, 2007

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Seshendra Sharma is one of the most outstanding minds of modern Asia. He is the foremost of the Telugu poets today who has turned poetry to the gigantic strides of human history and embellished literature with the thrills and triumphs of the 20th century. A revolutionary poet who spurned the pedestrian and pedantic poetry equally, a brilliant critic and a scholar of Sanskrit, this versatile poet has breathed a new vision of modernity to his vernacular.Such minds place Telugu on the world map of intellectualism. Readers conversant with names like Paul Valery, Gauguin, and Dag Hammarskjold will have to add the name of Seshendra Sharma the writer from India to that dynasty of intellectuals.

 

Rivers and poets

Are veins and arteries

Of a country.

Rivers flow like poems

For animals, for birds

And for human beings-

The dreams that rivers dream

Bear fruit in the fields

The dreams that poets dream

Bear fruit in the people-

* * * * * *

The sunshine of my thought fell on the word

And its long shadow fell upon the century

Sun was playing with the early morning flowers

Time was frightened at the sight of the martyr-

-Seshendra Sharma

B.A: Andhra Christian College: Guntur: A.P: India

B.L : Madras University: Madras

Deputy Municipal Commissioner (37 Years)

Dept of Municipal Administration, Government of Andhra Pradesh

Parents: G.Subrahmanyam (Father) ,Ammayamma (Mother)

Siblings: Anasuya,Devasena (Sisters),Rajasekharam(Younger brother)

Wife: Mrs.Janaki Sharma

Children: Vasundhara , Revathi (Daughters),

Vanamaali ,Saatyaki (Sons)

 

Seshendra Sharma better known as Seshendra is

a colossus of Modern Indian poetry.

His literature is a unique blend of the best of poetry and poetics.

Diversity and depth of his literary interests and his works

are perhaps hitherto unknown in Indian literature.

From poetry to poetics, from Mantra Sastra to Marxist Politics his writings bear an unnerving pprint of his rare genius.

His scholar ship and command over Sanskrit , English and Telugu Languages has facilitated his emergence as a towering personality of comparative literature in the 20th century world literature.

T.S.Eliot ,ArchbaldMacleish and Seshendra Sharma are trinity of world poetry and Poetics.

His sense of dedication to the genre of art he chooses to express himself and

the determination to reach the depths of subject he undertakes to explore

place him in the galaxy of world poets / world intellectuals.

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Seshendra Sharma’s Writings Copyright © Saatyaki S/o Seshendra Sharma

Contact :saatyaki@gmail.com+919441070985+917702964402

------------------------

GunturuSeshendraSarma: an extraordinary poet-scholar

One of the ironies in literature is that

he came to be known more as a critic than a poet

 

HYDERABAD: An era of scholastic excellence and poetic grandeur has come to an end in the passing away of GunturuSeshendraSarma, one of the foremost poets and critics in Telugu literature. His mastery over western literature and Indian `AlankaraSastra' gave his works a stunning imagery, unparalleled in modern Indian works. One of the ironies in literature is that he came to be known more as a critic than a poet. The Central SahityaAkademi award was conferred on him for his work `KaalaRekha' and not for his poetic excellence. The genius in him made him explore `Kundalini Yoga' in his treatise on Ramayana in `Shodasi' convincingly. His intellectual quest further made him probe `NaishadhaKaavya' in the backdrop of `LalitaSahasraNaamavali', `SoundaryaLahari' and `Kama Kala Vilasam' in `SwarnaHamsa', Seshendra saw the entire universe as a storehouse of images and signs to which imagination was to make value-addition. Like Stephene Mallarme who was considered a prophet of symbolism in French literature, SeshendraSarma too believed that art alone would survive in the universe along with poetry. He believed that the main vocation of human beings was to be artists and poets. His `Kavisena Manifesto' gave a new direction to modern criticism making it a landmark work in poetics. Telugus would rue the intellectual impoverishment they suffered in maintaining a `distance' from him. Seshendra could have given us more, but we did not deserve it! The denial of the Jnanpeeth Award to him proves it

The Hindu

India's National Newspaper

Friday, Jun 01, 2007

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late. Gunturu Seshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzing Sundara Kanda specially through Kundalini Yoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti , Kaamaraaja , Vagbhava Kutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of Kundalini Yoga .

The foreword by Vishwanatha Satyanarayana adds credibility to the book. The current work is an English translation of the original by Gurujada Suryanarayana Murthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

India’s National Newspaper

(Friday Review: 2nd October 2015)

 

Shodasi

Astounding scholarship of Sanskrit classics

A product of deep research, intense intellectual labour

And amazing scholarship

The book under review which is an English translation by Dr. Gurajada Suryanarayana Murthy of the original Telugu Text represents a scholarly attempt by the erudite author to justify and prove the validity of certain radical propositions which he makes about the world – renowned Kavya – Valmiki Ramayana. The propositions that he makes are – 1. Sundara Kanda is an allegory of Kundalini Yoga 2. Sita is Kundalini Shakti 3. Hanuman’s search – mission of Sita symbolises Tantric Exercise of identifying the Kundalini Shakti and raising it from the Moola Dhara Chakra (denoted by Lanka) to Sahasrara Chakra 4. The descriptive terms employed about Sita hint at Sita being essentially a Kundalini Shakti 5. Trijata’s dream is nothing but Gayathri Mantra 6. Valmiki’s language has pronounced Vedic flavour 7. The phraseology employed by Valmiki corresponds largely to the terms employed in Lalitha Sahasra Nama , Durga Saptasati , Devi Bhagawatam etc.. 8. The aptness of the name Sundara Kanda is provable on Strong Grounds 9. Ramayana is anterior to Bharatha on various grounds such as the Vedic language employed in the former the reference of Valmiki and Ramayana in Mahabharata and absence of reference to Vyasa and Mahabharata episodes in Ramayana , Mention of Rama in Mahabharata and Rama’s greater antiquity than Pandavas and a host of other plausible evidences 10. Indra , the chief Vedic god more prominently featured and praised in Ramayana than Vishnu of the Puranic origin. 11. Megha Sandesham of Kalidasa originated out of the seed of Valmiki Ramayana and 12. The benedictory verse of Sakuntalam is eulogy of Devi.

The brain – tickling propositions are not just of the cuff remarks made without basis but credible theories buttressed with profuse quotations of relevant Sanskrit Texts , wide and deep study of the relevant treatises unassailable arguments based on internal and external evidences and astounding scholarship of Sanskrit classics.

On the flip side, there are a few errors in the transliteration of the Sanskrit texts. Had the Sanskrit passages from the treatises been provided in Devanagari Script also in addition to transliterated form in Roman Script value and appeal of this essentially Sanskrit oriented book would be much higher to the large and growing Sanskrit readership. The book is doubtless, a product of deep research, Intense intellectual labour and amazing scholarship.

The Vedanta kesari : August 2016

The Lion of Vedanta

A Cultural and Spirtual Monthly of the of the Ramakrishna Order since 1944

  

AN INTELLECTUAL FEAST

Along With utmost devotion

The author has clear understanding of not only of the Ramayana

but also Mantra Sastra , Vedas and Kundalini Yoga

His method is going deep into the subject and at the

same time comparing the same with ideas of other branches of literature

Shodasi , authored by Seshendra Sharma is a book of a special type . Though its purpose is to unfold secrets of the Ramayana many other aspects from different branches of knowledge also find a place there.

The Ramayana is read in every household with devotion. It narrates not only story of Rama but it also spotlights very intricate and subtler points in other branches of knowledge, a point not even noticed by many.

The author has clear understanding of not only of the Ramayana but also Mantra Sastra , Vedas and Kundalini Yoga . There are two approaches to understand the Sastras. One is vertical which is closely followed in Sanskrit Literature. It is reading a book with the help of commentary on it. In this method not only each word of the original analysed; its correct meaning and contextual purpose are also examined. The second is a horizontal method where in various ideas in the text are read not with one commentary but with many commentaries by different people. This gives total meaning of the text.

Seshendra Sharma follows both methods. His method is going deep into the subject and at the same time comparing the same with ideas of other branches of literature.

This needs a thorough understanding of various branches and ability to compare texts and spot new ideas and enjoy the same. For example , when Hanuman asks Sita who she is ,she replies ,“sama dvadasa tatraham raghavasya nivesane bhunjhana manushan bhogan sarva kama samrudhinee “ . Meaning “I enjoyed 12 years of mundane pleasure in the home of Rama”

Though she is not an ordinary human being, she enjoyed mundane pleasures. “ you may mistake that I am a mortal woman , but understand I am Sri Maha Lakshmi” . That was the message. The most important clue is the statement “ Aham Sarva Kama Samridhinee “ . In Devi Bhagawatham we find “ Matah Sankaree Kamade “ In Sri Sukta “ Sarva Kamartha Siddhaye “ and in Lalitha Sahasra Nama “ too it is stated “ Om Kamyayai Namah” . If Sita were to be just an ordinary being all these statements would have been irrelevant.

At another place she says “ Maya Ramasya Rajarshe Bharyayaya Paramatmanah” which means that she is wife of Paramatma. Hanuman , the devotee , recognized Sita to be none other than Jaganmata. Hence he could identify her easily as the divine mother and says “ tat sreemadyate tarat”. The word sreemat is used to mean brilliance Hanuman identifies Sita as Devi by the holy seed letter ( Sreem ) .

The book is full of comparisons between different branches of learning and surely a feast for one who could enjoy the existence of similar ideas at various places. It only proves that ways may be different but the goal is one.

Seshendra Sharma physically lifts the minds of the readers and offers an intellectual feast along with utmost devotion. Surely everyone should read this book and keep a copy of the same at home.

Goda Venkateswara Sastry

Tatvaloka : June 2016

The Splendour of Truth

( Monthly Magazine)

  

------------

Ramayan Through Kundalini Yoga

Shodasi is an ideal read for Sanskrit-literate readers

who are open to eclectic yogarthas and connotative meanings

--------

So you thought Vyasa was before Valmiki, Mahabharat was before Ramayan, Rama a Vishnu avatar, and tantrism distinct from vedism? Think again. In Shodasi: Secrets of the Ramayana, Telugu poet Seshendra Sharma re-reads the Ramayan to come up with a number of new conclusions.

Much of the book sets out to prove that Ramayan was written before the Mahabharat. Sharma discusses how Indra is cited more often than Vishnu, thus placing the context of the Ramayan closer to Vedic than Puranic thought. He quotes from the Mahabharat to show how it follows descriptions of hills, rivers from the Ramayan. The Mahabharat has some prose, and therefore, it must have been composed after Ramayan, which is entirely in poetry. These are only some of the numerous reasons that Sharma offers to suggest a new sequence of our itihasas.

Sharma’s book is also an experimental reading of the Ramayan through the interpretive lens of what he calls Kundalini yoga. Hanuman’s flight to Sri Lanka gets a new interpretation. “Charana Charite Pathi” is interpreted as the path of Kundalini, and the first verse of the Sundara Kanda “Tatho Ravana Nithayah” is interpreted by Sharma to refer to Hanuman traversing the sushumna nadi of the Kundalini.

Trijata’s dream becomes the Gayatri mantra through an imaginative recasting of words as numbers. Gaja (elephant) means eight, danta (teeth) means thirty-two, and maha-gaja-chaturdantam somehow also adds up to 32 syllables, which is the number of syllables in the Gayatri mantra. That Trijata’s dream is halfway through the Ramayan also becomes significant for Sharma, he calls it the ‘central bead’ in the Ramayan garland of 24,000 beads. Identifying 32-syllables as the Gayatri follows a convention, for mantras are referenced by the number of syllables; however, it is the “secret” yogartha—or mystical, anagogical translations—derived by Sharma that becomes problematic, unless he is considered an authority in his own right.

conclude that the name Sundarakand is unrelated to any descriptions of beauty of any of the main characters in the Ramayan. However, Soundarya and Tripura-Sundari are well-known conventions in the tantric tradition and hence, Sharma concludes that Sundarakand derives its name from Shakti’s beauty, and “Sundara-Hanuman” means “Hanuman who is a devotee of Devi” (117).

A coda in this book is about the benedictory verse in Kalidasa’s Sakuntalam which has traditionally been understood to refer to Ishwara. Sharma re-interprets this verse highlighting the “eight forms” of the last line as the eight forms of Devi that please Ishwara.

This book is suitable for a reader who is Sanskrit-literate and open to eclectic yogarthas and connotative meanings. Sharma cites substantially from the Ramayan in roman but without diacritics, this is difficult to follow; and he does not always include translation. Sharma often cites commentators without citing names and sources. It is not clear why the book is called Shodasi—readers may note, this book is not about the Srividya tradition. Even if the reader is unconvinced by Sharma’s reasoning or methodology, the free flow of references may prove absorbing for a reader interested in the subject.

This could also be an eclectic reference for a scholar researching tantric elements in the Ramayan.

- Mani Rao

 

The Sunday Standard Magazine

The New Indian Express

29th November 2015

 

---------------------------

Scholarly and deeply researched monograph

Pearls of insightful ideas and truths

Most of the ancient treatises like the Valmiki Ramayana and Bhagavatha lend themselves to allegorical interpretations. The book under review is scholarly and deeply researched monograph that formulates the startling theory that the immortal epic Valmiki Ramayana, particularly, Sundara Kanda, is nothing but the enunciation of the doctrine of Kundalini Shakthi Yoga. The very title of the book is bound to make the scholarly fraternity and even the common readership sit up and take notice. The radical propositions that the erudite author advances are on the basis of relentless logic and a mass of internal and external evidences are: Ramayana is rooted in Vedas, both in terms of ideas it disseminates and its verbal garb in those it is clothed. Many of the similes that Valmiki employs are inspired by vedic poetry and literature. Many of the expressions employed in the Valmiki Ramayana bear close resemblance to phraseology found in texts like Devi Bhagavatham, and Soundarya Lahari. Sita is none other than Divine Mother and Gayathri. As borne out by an analysis of similarity of names and words used in Valmiki Ramayana and Sri Vidya Literature. Sundara Kanda is nothing but delineation Kundalini Yoga. Hanuman’s aerial voyage in search of Sita represents allegorically the devi worshipper’s exercise in Kundalini Yoga. Sita is Kundalini Shakti. The episodes of mainaka, surasa and Simhika – representing satwa, rajas, tamas respectively –represent piercing of the triple knots by the spiritual aspirant. The Sanskrit phrase “Charana Charithe pathi” that occurs at the opening Canto of Sundara Kanda clearly implies Hanuman’s movement through the path of Sushumna. Lanka is the Mula Dhara Chakra, the seat of Kundalini implied in Valmiki’s graphic description of Lanka, the place of incarceration of Sita. Lanka is Muladhara also from the point of view of Yoga and it is Sri Chakra from the point of view of Spiritual practice. The burning of Lanka symbolises awakening of Swadhishthana. The aptness of name Sundara Kanda is explicable in the light of various evidences embedded in the epic. Trijata’s dream is nothing but the Gayathri Mantra as can be inferred from certain Sanskrit terms representing their numerical equivalents employed to describe dream – scenes of Trijata and also from Dramatis Personae appearing in her dream. Mahabharata is an image of Ramayana and many striking similarities may be found between Valmiki and Vyasa in their style of narrative. Valmiki’s Ramayana is the seed of Meghadootha and Valmiki reincarnates, as it were, as Kalidasa. The vedic god Indra , as the supreme deity dominates epic as a benchmark for all comparisons with Rama and dwarfs Vishnu, the Puranik God, in importance. Ramayana is anterior to Mahabharata. There are 2 annexures at the end of the book “benedictory verse of Sakunthalam is nothing but eulogy of Devi “and “All Humans have same destination” . Coming from the pen of the Telugu poet proficient in several languages, who was active in various disciplines ranging from Sanskrit studies to Cultural activism and who was given the Sahitya Akademi Award, this book is definitely of exceptional merit as the ingenious interpretations of various verses of the epic and also of allied hymnal literature to establish the novel but plausible propositions, come as a refreshing revelations. The book unmistakably bears imprints of an amazingly analytical, deeply erudite and marvellously nimble mind that effortlessly plumbs the oceanic epic and picks up and presents to the community of discerning readers pearls of insightful ideas and truths. One glaring drawback of this essentially Sanskrit-oriented book is the absence of Sanskrit quotations in Devanagari script as transliterations in roman script that are given are poor substitute sonorous Sanskrit words clothed in Devanagari script. The merits mentioned in a short review of this book packed with quaint and profound ideas constitute merely the proverbial tip of an iceberg. A fund of fruitful and lofty ideas awaits those who venture dive deep into this great book. In short this book is a riveting read for scholars and a strong stimulant for the general readers. –

N. Hariharan

Madurai

Prabuddha Bharata

March 2016

A monthly journal of the Ramakrishna Order

started by Swami Vivekananda in 1893

 

Unearthing secrets of Ramayana Ramayana

A sea-bed of secrets

A great boon to Devi Upasakas and Practioners of Sri Vidya

The Ramayana popular as the Adi Kavya (first work of poetry) the world over is not just beautiful poetry . It is a sea bed of secrets – containing the methods of Kundalini yoga and mantra sastra . This is the heart of Shodasi : Secrets of the Ramayana authored by Seshendra Sharma , one of the towering personalities of Telugu Poetry . This book, a collection 16 articles with one article added on from this edition appeared in Telugu Original in 1967. Mr. N.Ramesan IAS , the then Principal Secretary to Education Dept , the then AP Govt observed feelingly in his preface , that this work is a boon for Devi Upasakas and merits to be translated into English and other Indian Languages. This advice has fructified after 48 Years. Dr. Suryanarayana Murthy , a physicist (retired : Baba Atomic Research Centre ) has translated Shodasi into English with commendable clarity of grasp over the subject and felicity of thought process and flow of reading. The story of Rama narrated in enchanting poetry, according to Seshendra is a honey supplement to the bitter medicine called Kundalini Yoga. Valmiki Maharshi chose the Story of Rama to propagate Kundalini Yoga and systems of meditation in the society, among the masses of his era. This is the fulcrum of this Research work. What is of significance is that the author , in order to buttress his analysis and arguments cites extensively and conclusively from the Original Text of Ramayana itself. This Translation introduces this seminal work to wider sections of readers in other parts of our multilingual nation and to scholars engaged in research in Indian scriptures in the west. As the reader goes through the pages of Shodasi it gradually becomes clear that , the story that Valmiki was a Hunter , after viewing the pair of birds dying for each other renounced hunting and became a Rishi is an episode woven around him to make him and his epic the Ramayana popular and that Valmiki belongs to the pantheon of Vedic Rishis . Seshendra at every point of analysis cites from the Vedas and sruthis. His own introduction to this work “one word to begin with “ he discusses elaborately on the significance of Valmiki’s Style of expression of phrases . This chapter is the gateway to the entire work. While analysing one stanza of he touches upon a simile Which compares moon in the night sky wit vrishabham in Goshtam (cowshed). Seshendra goes deeper into shruthi and Vedas and concludes that go means in Sanskrit speech and “goshte vrishabham mattamiva bhramantam “ implies that like Omkara moves at the throat the divine personality of moon is moving in the sky. That intricate and deep is the analysis of the author. Seshendra , then discusses why sundara kanda was chosen as the name of a chapter . He observes incisively and proves conclusively that Sita is the main character of this Kanda and Sita is none other than Adi Shakti ( The Divine Mother ) Sri Maha Tripura Sundari.This is the reason why Maharshi named it Sundara Kanda. Sundara Kanda is the heart of the Ramayana and Trijata Swapna (Demoness Trijata’s Dream) is its heart. Sundara Kanda is nothing but Kundalini Yoga . Right from the 1st stanza of the chapter Maharshi starts unfolding the path of Kundalini Yoga in a suggestive manner garbed in enchanting poetry teaming with breath taking similes. Hanuman is SriVidyopasaka. The author discusses the 1st stanza “Chaaranaa Charithe pathi “ with intrinsic evidence from the Ramayana itself. Charanas are Divine Singers and their path is the sky . In other words in Kundalini Yoga “Sushumna “. The entire chapter elaborates each stanza in a captivating tone and concludes with Lanka Dahana ( Burning of Lanka ) as piercing of the Sahasrara seated in the head. First hand reading alone will give the unnerving feel of this chapter. Another important chapter is “ Trijata’s dream is nothing but Gayathri mantra “. In this , Seshendra views Trijata’s Dream, one of the demonesses guarding Sita in Ashoka Vana as Gayathri mantra. He dwelves deep into each Sloka of this episode and proves convincingly that Valmiki created this episode in order to embed the mantra in Ramayana. Till this point this book is a cluster of revelations. “The later part is both revelation and research. Seshendra in the chapter “ Indra is the Supreme Deity of Ramayana “ discusses each stanza of the Ramayana and goes on to reveal that at the time when Valmiki was writing the Ramayana the concepts of Vishnu and incarnation (Avatar ) were non– existent . Indra is the supreme deity of the Ramayana. In other 2 chapters the author‘s exhaustive study and Incisive analysis are all pervasive. Seshendra explodes the myth sought to be propagated by some of the Western Scholars that the Bharatha precedes the Ramayana . Shodasi , as rightly pointed out in one preface, is a great boon to Devi Upasakas and Practioners of Sri Vidya. All these ages this Adi Kavya is seen only as the Story of Rama. Here is a path breaking work which reveals the hidden treasure of spiritual secrets which Valmiki Maharshi embedded them in his epic.

Insight ( Sunday Magazine )

The Hitavada ( English Daily ) 1st November 2015

 

SHODASI : SECRETS OF THE RAMAYANA

Kundalini Yoga & Gayathri Mantra in Valmiki Ramayana

ENGLISH HINDI AND TELUGU ORIGINAL

AUTHOR : SESHENDRA SHARMA

Seshendra : Visionary Poet of the Millennium

seshendrasharma.weebly.com

seshen.tributes.in/

REVIEWS :

www.facebook.com/shodasi/

Books :

kinige.com/author/Gunturu+Seshendra+Sharma

Valmiki , The Sage of 5th century B.C wrote The Ramayana not to narrate the story of Rama in an absorbing style. Though the epic poem presents Rama’s Journey of life in enchanting poetry , the story and the enchanting poetry are sugar coating or honey to the organic medicine called Kundalini Yoga. Maharshi Valmiki wrote the Ramayana to spread / propagate Kundalini Yoga among the masses. Thus the soul of The Ramayana is Kundalini Yoga / Sri Vidya. Valmiki embedded Kundalini Yoga in the Chapter titled “ Sundara Kanda” . Hanuman and Ravana are Kundalini Yogis of Samaya and Kaula Paths.

And in Sundara Kanda , he inserted “ Trijata Swapna “ , dream sequence of a demon and in it embedded the Gayathri Mantra. The concepts of Vishnu and Avatar (reincarnation) were nonexistent during the Ramayana Period.

Seshendra Sharma , Scholar - Poet in his Magnum Opus of Research “ Shodasi : Secrets of The Ramayana “ reveals these secrets lying hidden for thousands of years .

 

* * * * *

How old is Valmiki Ramayana? One Calculation says 8 lacks 70 thousand Years. Going by the Christian calendar dating to approximately the 5th to 4th century BC. According to Indian classification of time Ramayana belongs to the Treta Yuga and today we are in the Kali Yuga. All these millions of years the human civilisation the world over, recognised it as the first poetry and in this part of the world i.e. the Indian Subcontinent the central character of the epic is present as an idol of worship in thousands of temples and in every household of believers.

But here is a research work which says Ramayana is merely poetry to the naked eye whereas it is an ensemble of invisible secrets which have been lying unnoticed all these ages.

What could have been the Valmiki Maharshi’s vision which made him chisel an epic poem which is pregnant with startling secrets?

Shodasi : Secrets of the Ramayana , a Magnum Opus comprising both revelations and research findings written in Telugu 47 Years ago is translated into English by Dr. G.S.Murthy , a 86 year old physicist (Retrd) from BARC. Dr. Murthy observes about Shodasi that “the approach adopted by Seshendra Sharma is unprecedented. .. His conclusion that Ramayana is closer to Sruthi than any other scripture is very significant and is based on the intrinsic evidence in the Ramayana itself.... it is a revolt against the customary methods followed to understand the status of Ramayana in the Sanskrit Literature.”

 

The fulcrum of Shodasi is that poetry in Ramayana is a supplement to the bitter medicine called “Kundalini Yoga” and Ramayana is divine Ambrosia for all mundane afflictions and problems that beset the human kind.

Seshendra reveals that Sundara Kanda is the heart of Ramayana and it is nothing but Kundalini Yoga . And the heart of Sundara Kanda is Trijata ‘s Dream , which is nothing but Gayatri Mantra.

Kundalini Yoga which is also known as Sri Vidya is awakening of inner powers dormant in humans through meditation. The very 1st Shloka of Sundara Kanda is analysed and explained exhaustively by the author from several angles. “Chaarana Charithe pathi..(Sky-Path) “is , according to the author the Sushumna in Humans. Lanka Dahana ( Reducing Ravana’s Empire Lanka to ashes ) is the climax of the Kundalini Yoga which is Sahasrara Bhedana. The author analyses citing evidence from the Ramayana original text , that both Paths of Kundalini Yoga , Samaya and Kaula ways are shown in the epic.

What is of paramount importance in this work is that each exposition refers to a cluster of references germane to the main discussion. Hence it is obvious that this work is a scholastic paradise to people who are conversant with Sanskrit literature and other ancient scriptures. A pedestrian reader cannot even peep into Shodasi . Seshendra’s introduction “One word to begin with “sets the tone and tenor of the work. He dilates at length how Sanskrit language is moulded by Valmiki on the lines of Sruthi and Veda to envelop his central theme in suggestive and oblique style.

It is said Valmiki wrote Ramayana in 24 thousand Shlokas taking each syllable of Gayatri Mantra, which has 24 syllables. Seshendra Shows convincingly, where the Gayathri Mantra itself is located in Ramayana. He says “ Sundara Kanda “ is the heart of Ramayana and Trijata ‘s Dream is Sundara Kanda’s heart. “ Maharshi created an apparent episode of “Trijata Swapna “ and through this he embedded Gayathri Mantra in it. “

This book is replete with several such revelations and unnerving observations. The chapters on “ Relationship between Ramayanayana and Megha Sangesham “ “Indra supreme deity “ compel the reader to stop and think at the turn of every observation. This reviewer does not like to “spill all the beans “.

Dr. Murthy, the translator, aptly observes “ It needs a very attentive mind and adequate patience to follow author’s arguments “. Seshendra Sharma( seshendrasharma.weebly.com ) , winner of Sahitya Akademi Award for his “Kaala Rekha “( Arc of Blood ) a collection of essays in comparative literature , a fellow of the Akademi During his life time whose Long Poem “ My Country – My People – Modern Indian Epic “was nominated for Nobel in 2004 is scholar –poet of our times . His Kavisena Manifesto (Modern Indian Poetics), Kaala Rekha( Essays in Comparative Literature)are monuments of contemporary Indian Literature , unsurpassed to this day. His prose works prove that he is Albert Einstein of Indian Literature.

After completing the first round of reading the reader would certainly agree with Vishwanatha Satyanarayana ,Telugu poet of romantic era , recipient of Gyanpith Award for his “Ramayan Kalp Vriksh” who wrote preface to this book “ Every one , not only the telugu – speaking people all Indians must be grateful to him for writing this book”.

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late.GunturuSeshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzingSundara Kanda specially through KundaliniYoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti ,Kaamaraaja , VagbhavaKutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of KundaliniYoga .

The foreword by VishwanathaSatyanarayana adds credibility to the book. The current work is an English translation of the original by GurujadaSuryanarayanaMurthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

(Friday Review: 2nd October 2015)

A Resplendent Icon of all Arts

 

This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’sSrimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like ViswanathaSatyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.

 

Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundarakanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.

 

- VIPULA, Viswa Katha Vedika: May 2014

(An exclusive Telugu Monthly Magazine for stories)

 

* * *

 

Valmiki Ramayana – Greatest Medicine for Mankind

 

The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.

 

He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.

 

The underlying secret of the sage’s mind will be known through the knowledge of science.

 

It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.

 

Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of AnushtupSloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the MahaBharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.

 

The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique RuthuGhosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –MandeSuryudu (The Burning Sun).

 

- Andhra Prabha (Telugu Daily), 24th August 2014.

 

* * *

 

Two Great Peaks in the world literary criticism and research

 

Shodasi: Secrets of The Ramayana and SwarnahamsaHarshanaishada from the mighty pen of the great Telugu poet, GunturuSeshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.

 

At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.

 

Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,

Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.

 

These two great kavyas were serialised under the editorship of late NeelamrajuVenkataSeshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.

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GunturuSeshendraSarma, the well-known poet, critic and scholar of unfathomable depth, has to his credit quite a number of books in Telugu as well as English. A keen intellect and a lucid exponent of the intricacies in Samskrit literature, the author brought out a treatise on Ramayana. The book also reveals the symbolism in our epics and shows the spirit behind.

 

According to the author, Sage Valmiki has observed Ramayana as though it is a story of a dynasty in its outward appearance. But when the story part is kept aside, the hidden secrets of the Mantrasastra come out. Valmiki’s Ramayana is full of Vedic literature, language and usages. Ramayana can be appreciated from three angles. The poetic beauty, the historicity and the secret meaning of mother Parasakti. Later Upanishads have taken Valmiki Ramayana as the way to the Mantrasastra. Rama’s wife Sita is considered as Parasakti. In Devi BhagavathamSita is described as Goddess Gayatri. The author has taken unusual pains and quoted Vedic dictations which are literally taken by Valmiki in his Ramayana. Thus it has been a product of Vedas and the usages in Ramayana and the words used therein and the similies adopted by Valmiki speak inexplicably the secret of Mother Lalita in his stories.

 

The author has given and attached a very great significance for Sundarakanda in Ramayana. The author has quoted numerous quotations from Smrithis and Srithis to establish that Sundara-kanda is beautiful because Anjaneya the Jeeva has seen Sita the Parasakti. Hence this canto is so styled as Sundara. According to the author “Sita” means “Kundalini.” Hanuman has seen Sita while she was sitting on the ground. Ground means Earth. Earth denotes Mooladharam. The serpent Kundalini stays in this. Thus it is symbolised as Sita sat on the ground. Hanuman the Yogi has the vision of Kundalini in Sita. With the aid of Ida and Pingala, Kundalini travels in Sushumna through spinal cord crossing the six fluxes, and finally reaching Sahasraram. This again speaks of “Shodasi.” Rama is a beautiful man. He is having a Sundari in Sita (a beautiful woman). The descriptions are beautiful in this canto. Thus it is synonymous with “Soundarya-lahari” of Sankaracharya.

 

The author expressed that Mahabharata is a reflection of Ramayana in all the cause, origin and delivery. Innumerable similarities are quoted from both Valmiki and Vyasa to prove that the usages, style and similies are almost similar in both the epics. He compares Vyasa’s “Nalacharitam” with Sundarakanda of Valmiki in the vision of Srividya.

 

The author further argues that Kalidasa’s “Meghasandesam” is only an imitation of Valmiki. The flight of Anjaneya in search of Sita is the basis for Kalidasa’s “Meghasandesam.” Both Sita and the Yaksha’s wife are described as “Syamas” – meaning in the middle of youth. The duration of separation is one year in both the cases. Ultimately the author said that “Meghasandesam” is the offspring of Ramayana, with yearning to see Parasakti.

 

The author has taken the readers in his book to that sublime beauty where there is no further argument, than to enjoy the flow of citations with their intrinsic meaning and full of scientific vision. His unsurpassed knowledge in Mantrasastra has enabled him to pass dictums vivisecting the symbolic mysticisms into splinters and handing the kernel of truth under each word, usage, and application. He deserves all praise for this meritorious contribution to our literature.

  

Visionary Poet of the Millennium

An Indian poet Prophet

Seshendra Sharma

October 20th, 1927 - May 30th, 2007

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Seshendra Sharma is one of the most outstanding minds of modern Asia. He is the foremost of the Telugu poets today who has turned poetry to the gigantic strides of human history and embellished literature with the thrills and triumphs of the 20th century. A revolutionary poet who spurned the pedestrian and pedantic poetry equally, a brilliant critic and a scholar of Sanskrit, this versatile poet has breathed a new vision of modernity to his vernacular.Such minds place Telugu on the world map of intellectualism. Readers conversant with names like Paul Valery, Gauguin, and Dag Hammarskjold will have to add the name of Seshendra Sharma the writer from India to that dynasty of intellectuals.

 

Rivers and poets

Are veins and arteries

Of a country.

Rivers flow like poems

For animals, for birds

And for human beings-

The dreams that rivers dream

Bear fruit in the fields

The dreams that poets dream

Bear fruit in the people-

* * * * * *

The sunshine of my thought fell on the word

And its long shadow fell upon the century

Sun was playing with the early morning flowers

Time was frightened at the sight of the martyr-

-Seshendra Sharma

B.A: Andhra Christian College: Guntur: A.P: India

B.L : Madras University: Madras

Deputy Municipal Commissioner (37 Years)

Dept of Municipal Administration, Government of Andhra Pradesh

Parents: G.Subrahmanyam (Father) ,Ammayamma (Mother)

Siblings: Anasuya,Devasena (Sisters),Rajasekharam(Younger brother)

Wife: Mrs.Janaki Sharma

Children: Vasundhara , Revathi (Daughters),

Vanamaali ,Saatyaki (Sons)

 

Seshendra Sharma better known as Seshendra is

a colossus of Modern Indian poetry.

His literature is a unique blend of the best of poetry and poetics.

Diversity and depth of his literary interests and his works

are perhaps hitherto unknown in Indian literature.

From poetry to poetics, from Mantra Sastra to Marxist Politics his writings bear an unnerving pprint of his rare genius.

His scholar ship and command over Sanskrit , English and Telugu Languages has facilitated his emergence as a towering personality of comparative literature in the 20th century world literature.

T.S.Eliot ,ArchbaldMacleish and Seshendra Sharma are trinity of world poetry and Poetics.

His sense of dedication to the genre of art he chooses to express himself and

the determination to reach the depths of subject he undertakes to explore

place him in the galaxy of world poets / world intellectuals.

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Seshendra Sharma’s Writings Copyright © Saatyaki S/o Seshendra Sharma

Contact :saatyaki@gmail.com+919441070985+917702964402

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GunturuSeshendraSarma: an extraordinary poet-scholar

One of the ironies in literature is that

he came to be known more as a critic than a poet

 

HYDERABAD: An era of scholastic excellence and poetic grandeur has come to an end in the passing away of GunturuSeshendraSarma, one of the foremost poets and critics in Telugu literature. His mastery over western literature and Indian `AlankaraSastra' gave his works a stunning imagery, unparalleled in modern Indian works. One of the ironies in literature is that he came to be known more as a critic than a poet. The Central SahityaAkademi award was conferred on him for his work `KaalaRekha' and not for his poetic excellence. The genius in him made him explore `Kundalini Yoga' in his treatise on Ramayana in `Shodasi' convincingly. His intellectual quest further made him probe `NaishadhaKaavya' in the backdrop of `LalitaSahasraNaamavali', `SoundaryaLahari' and `Kama Kala Vilasam' in `SwarnaHamsa', Seshendra saw the entire universe as a storehouse of images and signs to which imagination was to make value-addition. Like Stephene Mallarme who was considered a prophet of symbolism in French literature, SeshendraSarma too believed that art alone would survive in the universe along with poetry. He believed that the main vocation of human beings was to be artists and poets. His `Kavisena Manifesto' gave a new direction to modern criticism making it a landmark work in poetics. Telugus would rue the intellectual impoverishment they suffered in maintaining a `distance' from him. Seshendra could have given us more, but we did not deserve it! The denial of the Jnanpeeth Award to him proves it

The Hindu

India's National Newspaper

Friday, Jun 01, 2007

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late. Gunturu Seshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzing Sundara Kanda specially through Kundalini Yoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti , Kaamaraaja , Vagbhava Kutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of Kundalini Yoga .

The foreword by Vishwanatha Satyanarayana adds credibility to the book. The current work is an English translation of the original by Gurujada Suryanarayana Murthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

India’s National Newspaper

(Friday Review: 2nd October 2015)

 

Shodasi

Astounding scholarship of Sanskrit classics

A product of deep research, intense intellectual labour

And amazing scholarship

The book under review which is an English translation by Dr. Gurajada Suryanarayana Murthy of the original Telugu Text represents a scholarly attempt by the erudite author to justify and prove the validity of certain radical propositions which he makes about the world – renowned Kavya – Valmiki Ramayana. The propositions that he makes are – 1. Sundara Kanda is an allegory of Kundalini Yoga 2. Sita is Kundalini Shakti 3. Hanuman’s search – mission of Sita symbolises Tantric Exercise of identifying the Kundalini Shakti and raising it from the Moola Dhara Chakra (denoted by Lanka) to Sahasrara Chakra 4. The descriptive terms employed about Sita hint at Sita being essentially a Kundalini Shakti 5. Trijata’s dream is nothing but Gayathri Mantra 6. Valmiki’s language has pronounced Vedic flavour 7. The phraseology employed by Valmiki corresponds largely to the terms employed in Lalitha Sahasra Nama , Durga Saptasati , Devi Bhagawatam etc.. 8. The aptness of the name Sundara Kanda is provable on Strong Grounds 9. Ramayana is anterior to Bharatha on various grounds such as the Vedic language employed in the former the reference of Valmiki and Ramayana in Mahabharata and absence of reference to Vyasa and Mahabharata episodes in Ramayana , Mention of Rama in Mahabharata and Rama’s greater antiquity than Pandavas and a host of other plausible evidences 10. Indra , the chief Vedic god more prominently featured and praised in Ramayana than Vishnu of the Puranic origin. 11. Megha Sandesham of Kalidasa originated out of the seed of Valmiki Ramayana and 12. The benedictory verse of Sakuntalam is eulogy of Devi.

The brain – tickling propositions are not just of the cuff remarks made without basis but credible theories buttressed with profuse quotations of relevant Sanskrit Texts , wide and deep study of the relevant treatises unassailable arguments based on internal and external evidences and astounding scholarship of Sanskrit classics.

On the flip side, there are a few errors in the transliteration of the Sanskrit texts. Had the Sanskrit passages from the treatises been provided in Devanagari Script also in addition to transliterated form in Roman Script value and appeal of this essentially Sanskrit oriented book would be much higher to the large and growing Sanskrit readership. The book is doubtless, a product of deep research, Intense intellectual labour and amazing scholarship.

The Vedanta kesari : August 2016

The Lion of Vedanta

A Cultural and Spirtual Monthly of the of the Ramakrishna Order since 1944

  

AN INTELLECTUAL FEAST

Along With utmost devotion

The author has clear understanding of not only of the Ramayana

but also Mantra Sastra , Vedas and Kundalini Yoga

His method is going deep into the subject and at the

same time comparing the same with ideas of other branches of literature

Shodasi , authored by Seshendra Sharma is a book of a special type . Though its purpose is to unfold secrets of the Ramayana many other aspects from different branches of knowledge also find a place there.

The Ramayana is read in every household with devotion. It narrates not only story of Rama but it also spotlights very intricate and subtler points in other branches of knowledge, a point not even noticed by many.

The author has clear understanding of not only of the Ramayana but also Mantra Sastra , Vedas and Kundalini Yoga . There are two approaches to understand the Sastras. One is vertical which is closely followed in Sanskrit Literature. It is reading a book with the help of commentary on it. In this method not only each word of the original analysed; its correct meaning and contextual purpose are also examined. The second is a horizontal method where in various ideas in the text are read not with one commentary but with many commentaries by different people. This gives total meaning of the text.

Seshendra Sharma follows both methods. His method is going deep into the subject and at the same time comparing the same with ideas of other branches of literature.

This needs a thorough understanding of various branches and ability to compare texts and spot new ideas and enjoy the same. For example , when Hanuman asks Sita who she is ,she replies ,“sama dvadasa tatraham raghavasya nivesane bhunjhana manushan bhogan sarva kama samrudhinee “ . Meaning “I enjoyed 12 years of mundane pleasure in the home of Rama”

Though she is not an ordinary human being, she enjoyed mundane pleasures. “ you may mistake that I am a mortal woman , but understand I am Sri Maha Lakshmi” . That was the message. The most important clue is the statement “ Aham Sarva Kama Samridhinee “ . In Devi Bhagawatham we find “ Matah Sankaree Kamade “ In Sri Sukta “ Sarva Kamartha Siddhaye “ and in Lalitha Sahasra Nama “ too it is stated “ Om Kamyayai Namah” . If Sita were to be just an ordinary being all these statements would have been irrelevant.

At another place she says “ Maya Ramasya Rajarshe Bharyayaya Paramatmanah” which means that she is wife of Paramatma. Hanuman , the devotee , recognized Sita to be none other than Jaganmata. Hence he could identify her easily as the divine mother and says “ tat sreemadyate tarat”. The word sreemat is used to mean brilliance Hanuman identifies Sita as Devi by the holy seed letter ( Sreem ) .

The book is full of comparisons between different branches of learning and surely a feast for one who could enjoy the existence of similar ideas at various places. It only proves that ways may be different but the goal is one.

Seshendra Sharma physically lifts the minds of the readers and offers an intellectual feast along with utmost devotion. Surely everyone should read this book and keep a copy of the same at home.

Goda Venkateswara Sastry

Tatvaloka : June 2016

The Splendour of Truth

( Monthly Magazine)

  

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Ramayan Through Kundalini Yoga

Shodasi is an ideal read for Sanskrit-literate readers

who are open to eclectic yogarthas and connotative meanings

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So you thought Vyasa was before Valmiki, Mahabharat was before Ramayan, Rama a Vishnu avatar, and tantrism distinct from vedism? Think again. In Shodasi: Secrets of the Ramayana, Telugu poet Seshendra Sharma re-reads the Ramayan to come up with a number of new conclusions.

Much of the book sets out to prove that Ramayan was written before the Mahabharat. Sharma discusses how Indra is cited more often than Vishnu, thus placing the context of the Ramayan closer to Vedic than Puranic thought. He quotes from the Mahabharat to show how it follows descriptions of hills, rivers from the Ramayan. The Mahabharat has some prose, and therefore, it must have been composed after Ramayan, which is entirely in poetry. These are only some of the numerous reasons that Sharma offers to suggest a new sequence of our itihasas.

Sharma’s book is also an experimental reading of the Ramayan through the interpretive lens of what he calls Kundalini yoga. Hanuman’s flight to Sri Lanka gets a new interpretation. “Charana Charite Pathi” is interpreted as the path of Kundalini, and the first verse of the Sundara Kanda “Tatho Ravana Nithayah” is interpreted by Sharma to refer to Hanuman traversing the sushumna nadi of the Kundalini.

Trijata’s dream becomes the Gayatri mantra through an imaginative recasting of words as numbers. Gaja (elephant) means eight, danta (teeth) means thirty-two, and maha-gaja-chaturdantam somehow also adds up to 32 syllables, which is the number of syllables in the Gayatri mantra. That Trijata’s dream is halfway through the Ramayan also becomes significant for Sharma, he calls it the ‘central bead’ in the Ramayan garland of 24,000 beads. Identifying 32-syllables as the Gayatri follows a convention, for mantras are referenced by the number of syllables; however, it is the “secret” yogartha—or mystical, anagogical translations—derived by Sharma that becomes problematic, unless he is considered an authority in his own right.

conclude that the name Sundarakand is unrelated to any descriptions of beauty of any of the main characters in the Ramayan. However, Soundarya and Tripura-Sundari are well-known conventions in the tantric tradition and hence, Sharma concludes that Sundarakand derives its name from Shakti’s beauty, and “Sundara-Hanuman” means “Hanuman who is a devotee of Devi” (117).

A coda in this book is about the benedictory verse in Kalidasa’s Sakuntalam which has traditionally been understood to refer to Ishwara. Sharma re-interprets this verse highlighting the “eight forms” of the last line as the eight forms of Devi that please Ishwara.

This book is suitable for a reader who is Sanskrit-literate and open to eclectic yogarthas and connotative meanings. Sharma cites substantially from the Ramayan in roman but without diacritics, this is difficult to follow; and he does not always include translation. Sharma often cites commentators without citing names and sources. It is not clear why the book is called Shodasi—readers may note, this book is not about the Srividya tradition. Even if the reader is unconvinced by Sharma’s reasoning or methodology, the free flow of references may prove absorbing for a reader interested in the subject.

This could also be an eclectic reference for a scholar researching tantric elements in the Ramayan.

- Mani Rao

 

The Sunday Standard Magazine

The New Indian Express

29th November 2015

 

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Scholarly and deeply researched monograph

Pearls of insightful ideas and truths

Most of the ancient treatises like the Valmiki Ramayana and Bhagavatha lend themselves to allegorical interpretations. The book under review is scholarly and deeply researched monograph that formulates the startling theory that the immortal epic Valmiki Ramayana, particularly, Sundara Kanda, is nothing but the enunciation of the doctrine of Kundalini Shakthi Yoga. The very title of the book is bound to make the scholarly fraternity and even the common readership sit up and take notice. The radical propositions that the erudite author advances are on the basis of relentless logic and a mass of internal and external evidences are: Ramayana is rooted in Vedas, both in terms of ideas it disseminates and its verbal garb in those it is clothed. Many of the similes that Valmiki employs are inspired by vedic poetry and literature. Many of the expressions employed in the Valmiki Ramayana bear close resemblance to phraseology found in texts like Devi Bhagavatham, and Soundarya Lahari. Sita is none other than Divine Mother and Gayathri. As borne out by an analysis of similarity of names and words used in Valmiki Ramayana and Sri Vidya Literature. Sundara Kanda is nothing but delineation Kundalini Yoga. Hanuman’s aerial voyage in search of Sita represents allegorically the devi worshipper’s exercise in Kundalini Yoga. Sita is Kundalini Shakti. The episodes of mainaka, surasa and Simhika – representing satwa, rajas, tamas respectively –represent piercing of the triple knots by the spiritual aspirant. The Sanskrit phrase “Charana Charithe pathi” that occurs at the opening Canto of Sundara Kanda clearly implies Hanuman’s movement through the path of Sushumna. Lanka is the Mula Dhara Chakra, the seat of Kundalini implied in Valmiki’s graphic description of Lanka, the place of incarceration of Sita. Lanka is Muladhara also from the point of view of Yoga and it is Sri Chakra from the point of view of Spiritual practice. The burning of Lanka symbolises awakening of Swadhishthana. The aptness of name Sundara Kanda is explicable in the light of various evidences embedded in the epic. Trijata’s dream is nothing but the Gayathri Mantra as can be inferred from certain Sanskrit terms representing their numerical equivalents employed to describe dream – scenes of Trijata and also from Dramatis Personae appearing in her dream. Mahabharata is an image of Ramayana and many striking similarities may be found between Valmiki and Vyasa in their style of narrative. Valmiki’s Ramayana is the seed of Meghadootha and Valmiki reincarnates, as it were, as Kalidasa. The vedic god Indra , as the supreme deity dominates epic as a benchmark for all comparisons with Rama and dwarfs Vishnu, the Puranik God, in importance. Ramayana is anterior to Mahabharata. There are 2 annexures at the end of the book “benedictory verse of Sakunthalam is nothing but eulogy of Devi “and “All Humans have same destination” . Coming from the pen of the Telugu poet proficient in several languages, who was active in various disciplines ranging from Sanskrit studies to Cultural activism and who was given the Sahitya Akademi Award, this book is definitely of exceptional merit as the ingenious interpretations of various verses of the epic and also of allied hymnal literature to establish the novel but plausible propositions, come as a refreshing revelations. The book unmistakably bears imprints of an amazingly analytical, deeply erudite and marvellously nimble mind that effortlessly plumbs the oceanic epic and picks up and presents to the community of discerning readers pearls of insightful ideas and truths. One glaring drawback of this essentially Sanskrit-oriented book is the absence of Sanskrit quotations in Devanagari script as transliterations in roman script that are given are poor substitute sonorous Sanskrit words clothed in Devanagari script. The merits mentioned in a short review of this book packed with quaint and profound ideas constitute merely the proverbial tip of an iceberg. A fund of fruitful and lofty ideas awaits those who venture dive deep into this great book. In short this book is a riveting read for scholars and a strong stimulant for the general readers. –

N. Hariharan

Madurai

Prabuddha Bharata

March 2016

A monthly journal of the Ramakrishna Order

started by Swami Vivekananda in 1893

 

Unearthing secrets of Ramayana Ramayana

A sea-bed of secrets

A great boon to Devi Upasakas and Practioners of Sri Vidya

The Ramayana popular as the Adi Kavya (first work of poetry) the world over is not just beautiful poetry . It is a sea bed of secrets – containing the methods of Kundalini yoga and mantra sastra . This is the heart of Shodasi : Secrets of the Ramayana authored by Seshendra Sharma , one of the towering personalities of Telugu Poetry . This book, a collection 16 articles with one article added on from this edition appeared in Telugu Original in 1967. Mr. N.Ramesan IAS , the then Principal Secretary to Education Dept , the then AP Govt observed feelingly in his preface , that this work is a boon for Devi Upasakas and merits to be translated into English and other Indian Languages. This advice has fructified after 48 Years. Dr. Suryanarayana Murthy , a physicist (retired : Baba Atomic Research Centre ) has translated Shodasi into English with commendable clarity of grasp over the subject and felicity of thought process and flow of reading. The story of Rama narrated in enchanting poetry, according to Seshendra is a honey supplement to the bitter medicine called Kundalini Yoga. Valmiki Maharshi chose the Story of Rama to propagate Kundalini Yoga and systems of meditation in the society, among the masses of his era. This is the fulcrum of this Research work. What is of significance is that the author , in order to buttress his analysis and arguments cites extensively and conclusively from the Original Text of Ramayana itself. This Translation introduces this seminal work to wider sections of readers in other parts of our multilingual nation and to scholars engaged in research in Indian scriptures in the west. As the reader goes through the pages of Shodasi it gradually becomes clear that , the story that Valmiki was a Hunter , after viewing the pair of birds dying for each other renounced hunting and became a Rishi is an episode woven around him to make him and his epic the Ramayana popular and that Valmiki belongs to the pantheon of Vedic Rishis . Seshendra at every point of analysis cites from the Vedas and sruthis. His own introduction to this work “one word to begin with “ he discusses elaborately on the significance of Valmiki’s Style of expression of phrases . This chapter is the gateway to the entire work. While analysing one stanza of he touches upon a simile Which compares moon in the night sky wit vrishabham in Goshtam (cowshed). Seshendra goes deeper into shruthi and Vedas and concludes that go means in Sanskrit speech and “goshte vrishabham mattamiva bhramantam “ implies that like Omkara moves at the throat the divine personality of moon is moving in the sky. That intricate and deep is the analysis of the author. Seshendra , then discusses why sundara kanda was chosen as the name of a chapter . He observes incisively and proves conclusively that Sita is the main character of this Kanda and Sita is none other than Adi Shakti ( The Divine Mother ) Sri Maha Tripura Sundari.This is the reason why Maharshi named it Sundara Kanda. Sundara Kanda is the heart of the Ramayana and Trijata Swapna (Demoness Trijata’s Dream) is its heart. Sundara Kanda is nothing but Kundalini Yoga . Right from the 1st stanza of the chapter Maharshi starts unfolding the path of Kundalini Yoga in a suggestive manner garbed in enchanting poetry teaming with breath taking similes. Hanuman is SriVidyopasaka. The author discusses the 1st stanza “Chaaranaa Charithe pathi “ with intrinsic evidence from the Ramayana itself. Charanas are Divine Singers and their path is the sky . In other words in Kundalini Yoga “Sushumna “. The entire chapter elaborates each stanza in a captivating tone and concludes with Lanka Dahana ( Burning of Lanka ) as piercing of the Sahasrara seated in the head. First hand reading alone will give the unnerving feel of this chapter. Another important chapter is “ Trijata’s dream is nothing but Gayathri mantra “. In this , Seshendra views Trijata’s Dream, one of the demonesses guarding Sita in Ashoka Vana as Gayathri mantra. He dwelves deep into each Sloka of this episode and proves convincingly that Valmiki created this episode in order to embed the mantra in Ramayana. Till this point this book is a cluster of revelations. “The later part is both revelation and research. Seshendra in the chapter “ Indra is the Supreme Deity of Ramayana “ discusses each stanza of the Ramayana and goes on to reveal that at the time when Valmiki was writing the Ramayana the concepts of Vishnu and incarnation (Avatar ) were non– existent . Indra is the supreme deity of the Ramayana. In other 2 chapters the author‘s exhaustive study and Incisive analysis are all pervasive. Seshendra explodes the myth sought to be propagated by some of the Western Scholars that the Bharatha precedes the Ramayana . Shodasi , as rightly pointed out in one preface, is a great boon to Devi Upasakas and Practioners of Sri Vidya. All these ages this Adi Kavya is seen only as the Story of Rama. Here is a path breaking work which reveals the hidden treasure of spiritual secrets which Valmiki Maharshi embedded them in his epic.

Insight ( Sunday Magazine )

The Hitavada ( English Daily ) 1st November 2015

 

SHODASI : SECRETS OF THE RAMAYANA

Kundalini Yoga & Gayathri Mantra in Valmiki Ramayana

ENGLISH HINDI AND TELUGU ORIGINAL

AUTHOR : SESHENDRA SHARMA

Seshendra : Visionary Poet of the Millennium

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Valmiki , The Sage of 5th century B.C wrote The Ramayana not to narrate the story of Rama in an absorbing style. Though the epic poem presents Rama’s Journey of life in enchanting poetry , the story and the enchanting poetry are sugar coating or honey to the organic medicine called Kundalini Yoga. Maharshi Valmiki wrote the Ramayana to spread / propagate Kundalini Yoga among the masses. Thus the soul of The Ramayana is Kundalini Yoga / Sri Vidya. Valmiki embedded Kundalini Yoga in the Chapter titled “ Sundara Kanda” . Hanuman and Ravana are Kundalini Yogis of Samaya and Kaula Paths.

And in Sundara Kanda , he inserted “ Trijata Swapna “ , dream sequence of a demon and in it embedded the Gayathri Mantra. The concepts of Vishnu and Avatar (reincarnation) were nonexistent during the Ramayana Period.

Seshendra Sharma , Scholar - Poet in his Magnum Opus of Research “ Shodasi : Secrets of The Ramayana “ reveals these secrets lying hidden for thousands of years .

 

* * * * *

How old is Valmiki Ramayana? One Calculation says 8 lacks 70 thousand Years. Going by the Christian calendar dating to approximately the 5th to 4th century BC. According to Indian classification of time Ramayana belongs to the Treta Yuga and today we are in the Kali Yuga. All these millions of years the human civilisation the world over, recognised it as the first poetry and in this part of the world i.e. the Indian Subcontinent the central character of the epic is present as an idol of worship in thousands of temples and in every household of believers.

But here is a research work which says Ramayana is merely poetry to the naked eye whereas it is an ensemble of invisible secrets which have been lying unnoticed all these ages.

What could have been the Valmiki Maharshi’s vision which made him chisel an epic poem which is pregnant with startling secrets?

Shodasi : Secrets of the Ramayana , a Magnum Opus comprising both revelations and research findings written in Telugu 47 Years ago is translated into English by Dr. G.S.Murthy , a 86 year old physicist (Retrd) from BARC. Dr. Murthy observes about Shodasi that “the approach adopted by Seshendra Sharma is unprecedented. .. His conclusion that Ramayana is closer to Sruthi than any other scripture is very significant and is based on the intrinsic evidence in the Ramayana itself.... it is a revolt against the customary methods followed to understand the status of Ramayana in the Sanskrit Literature.”

 

The fulcrum of Shodasi is that poetry in Ramayana is a supplement to the bitter medicine called “Kundalini Yoga” and Ramayana is divine Ambrosia for all mundane afflictions and problems that beset the human kind.

Seshendra reveals that Sundara Kanda is the heart of Ramayana and it is nothing but Kundalini Yoga . And the heart of Sundara Kanda is Trijata ‘s Dream , which is nothing but Gayatri Mantra.

Kundalini Yoga which is also known as Sri Vidya is awakening of inner powers dormant in humans through meditation. The very 1st Shloka of Sundara Kanda is analysed and explained exhaustively by the author from several angles. “Chaarana Charithe pathi..(Sky-Path) “is , according to the author the Sushumna in Humans. Lanka Dahana ( Reducing Ravana’s Empire Lanka to ashes ) is the climax of the Kundalini Yoga which is Sahasrara Bhedana. The author analyses citing evidence from the Ramayana original text , that both Paths of Kundalini Yoga , Samaya and Kaula ways are shown in the epic.

What is of paramount importance in this work is that each exposition refers to a cluster of references germane to the main discussion. Hence it is obvious that this work is a scholastic paradise to people who are conversant with Sanskrit literature and other ancient scriptures. A pedestrian reader cannot even peep into Shodasi . Seshendra’s introduction “One word to begin with “sets the tone and tenor of the work. He dilates at length how Sanskrit language is moulded by Valmiki on the lines of Sruthi and Veda to envelop his central theme in suggestive and oblique style.

It is said Valmiki wrote Ramayana in 24 thousand Shlokas taking each syllable of Gayatri Mantra, which has 24 syllables. Seshendra Shows convincingly, where the Gayathri Mantra itself is located in Ramayana. He says “ Sundara Kanda “ is the heart of Ramayana and Trijata ‘s Dream is Sundara Kanda’s heart. “ Maharshi created an apparent episode of “Trijata Swapna “ and through this he embedded Gayathri Mantra in it. “

This book is replete with several such revelations and unnerving observations. The chapters on “ Relationship between Ramayanayana and Megha Sangesham “ “Indra supreme deity “ compel the reader to stop and think at the turn of every observation. This reviewer does not like to “spill all the beans “.

Dr. Murthy, the translator, aptly observes “ It needs a very attentive mind and adequate patience to follow author’s arguments “. Seshendra Sharma( seshendrasharma.weebly.com ) , winner of Sahitya Akademi Award for his “Kaala Rekha “( Arc of Blood ) a collection of essays in comparative literature , a fellow of the Akademi During his life time whose Long Poem “ My Country – My People – Modern Indian Epic “was nominated for Nobel in 2004 is scholar –poet of our times . His Kavisena Manifesto (Modern Indian Poetics), Kaala Rekha( Essays in Comparative Literature)are monuments of contemporary Indian Literature , unsurpassed to this day. His prose works prove that he is Albert Einstein of Indian Literature.

After completing the first round of reading the reader would certainly agree with Vishwanatha Satyanarayana ,Telugu poet of romantic era , recipient of Gyanpith Award for his “Ramayan Kalp Vriksh” who wrote preface to this book “ Every one , not only the telugu – speaking people all Indians must be grateful to him for writing this book”.

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late.GunturuSeshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzingSundara Kanda specially through KundaliniYoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti ,Kaamaraaja , VagbhavaKutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of KundaliniYoga .

The foreword by VishwanathaSatyanarayana adds credibility to the book. The current work is an English translation of the original by GurujadaSuryanarayanaMurthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

(Friday Review: 2nd October 2015)

A Resplendent Icon of all Arts

 

This is an exemplary book which elevated the status of Indian Literary Criticism to the peaks of the world literature. Shodasi is a name associated with a great hymn. The title suggests that it’s a book on spiritual discourse. A reading of this book suggests that the spirit of scientific temper is critical to comprehend Valmiki’sSrimad Ramayana. Besides this, command on Vedic or Scriptural knowledge is essential. What does a layman has to say when a towering personality like ViswanathaSatyanarayana himself extolled the critical acumen and serious scholarship of Seshendra Sharma.

 

Sharma has made it crystal clear that unless one has an apparent understanding of the plot’s context, psyche of the characters, and the milieu of the bygone days supplemented by extraordinary scholarship, sound knowledge of phonetics and awareness on contemporary issues; one cannot easily comprehend the poetic diction of Valmiki. The debate on the phrase “Netraturaha” is a fitting example. The uniqueness of the title, Sundarakanda, Kundalini Yoga, Gayatri Mantra secretly hidden in Trijata’s dream sequence, considering The Bharatha as an image of The Ramayana.... this book is a repository of many such critical discourses. It is replete with inconceivable and unfathomable issues. This magnum opus is an invaluable gift to the Telugu literature.

 

- VIPULA, Viswa Katha Vedika: May 2014

(An exclusive Telugu Monthly Magazine for stories)

 

* * *

 

Valmiki Ramayana – Greatest Medicine for Mankind

 

The story of Ramayana is prescribed as textbook for students. Sita and Rama are worshiped as prime couple. No need to mention about reciting it. Whether Valmiki was satisfied with simple narration of the story? Seshendra Sharma denies it.

 

He analyzed it mentioning that to understand the inner meanings of Valmiki Ramayana, the scientific knowledge is essential.

 

The underlying secret of the sage’s mind will be known through the knowledge of science.

 

It is the firm opinion of Seshendra that the argument that “the sciences are for scholars only” is a conspiracy hatched by Selfish scholars and lazy uneducated persons.

 

Seshendra who has democratic ideology and conviction on science and literature informs the public about the secrets of Ramayana expounded by Valmiki. He explains that Valmiki dedicated ambrosia (The Greatest Medicine) named “Kundalini Yoga” to the mankind. The poetry in the metre of AnushtupSloka is the honey coating to the medicine. It was explained with great introspection and exemplary scholarship. He concludes that the Ramayana is older than the MahaBharatha and it is another form of Veda. Valmiki introduced the system of meditation in Ramayana. The Introspection and research bent of mind of Seshendra are spread over in the book in two streams. The exuberant fragrance of scholarship is experienced throughout the book.

 

The present generation can understand the scholarship of Seshendra in Vedas and Mantra Sastra. Seshendra is a poet who has composed unique RuthuGhosha (Cry of the Seasons: Metrical Poetry) and revolutionary free verse –MandeSuryudu (The Burning Sun).

 

- Andhra Prabha (Telugu Daily), 24th August 2014.

 

* * *

 

Two Great Peaks in the world literary criticism and research

 

Shodasi: Secrets of The Ramayana and SwarnahamsaHarshanaishada from the mighty pen of the great Telugu poet, GunturuSeshendra Sharma are considered to be the two great peaks in the world literary criticism and research. This is a truth most contemporary Telugu writers and readers aren’t aware of. The way Seshendra could discover Kundalini Yoga, Gayathri Mantra in Shodasi, he could discern the treasure trove of mantra yoga, Sri Mahatripurasundari, Chintamani mantra in Swarnahamsa.

 

At a time when our universities which are mere Degrees production Units, churn out “solid waste” in the name of research; Seshendra even while attending to his job as a Municipal Commissioner created research oriented critical volumes like a sage.

 

Though Shodasi was published in 1967 and Swarnahamsa in 1968; Swarnahamsa was created by him much before Shodasi was conceived. The concepts that Srinatha, Nannayya and Mallanatha, the Telugu Classical poets couldn’t decipher,

Seshendra could. He humbly submits that he is most fortunate that the triumvirate had left behind some pertinent concepts only to be discovered by him at a later stage.

 

These two great kavyas were serialised under the editorship of late NeelamrajuVenkataSeshaiah in Andhra Prabha Daily, Sunday Literary Supplements from 1963 to 1967 and Seshendra’s poems and non-fiction were published in the book forms (6) only after they appeared in serial form in Andhra Prabha.

-----------------

GunturuSeshendraSarma, the well-known poet, critic and scholar of unfathomable depth, has to his credit quite a number of books in Telugu as well as English. A keen intellect and a lucid exponent of the intricacies in Samskrit literature, the author brought out a treatise on Ramayana. The book also reveals the symbolism in our epics and shows the spirit behind.

 

According to the author, Sage Valmiki has observed Ramayana as though it is a story of a dynasty in its outward appearance. But when the story part is kept aside, the hidden secrets of the Mantrasastra come out. Valmiki’s Ramayana is full of Vedic literature, language and usages. Ramayana can be appreciated from three angles. The poetic beauty, the historicity and the secret meaning of mother Parasakti. Later Upanishads have taken Valmiki Ramayana as the way to the Mantrasastra. Rama’s wife Sita is considered as Parasakti. In Devi BhagavathamSita is described as Goddess Gayatri. The author has taken unusual pains and quoted Vedic dictations which are literally taken by Valmiki in his Ramayana. Thus it has been a product of Vedas and the usages in Ramayana and the words used therein and the similies adopted by Valmiki speak inexplicably the secret of Mother Lalita in his stories.

 

The author has given and attached a very great significance for Sundarakanda in Ramayana. The author has quoted numerous quotations from Smrithis and Srithis to establish that Sundara-kanda is beautiful because Anjaneya the Jeeva has seen Sita the Parasakti. Hence this canto is so styled as Sundara. According to the author “Sita” means “Kundalini.” Hanuman has seen Sita while she was sitting on the ground. Ground means Earth. Earth denotes Mooladharam. The serpent Kundalini stays in this. Thus it is symbolised as Sita sat on the ground. Hanuman the Yogi has the vision of Kundalini in Sita. With the aid of Ida and Pingala, Kundalini travels in Sushumna through spinal cord crossing the six fluxes, and finally reaching Sahasraram. This again speaks of “Shodasi.” Rama is a beautiful man. He is having a Sundari in Sita (a beautiful woman). The descriptions are beautiful in this canto. Thus it is synonymous with “Soundarya-lahari” of Sankaracharya.

 

The author expressed that Mahabharata is a reflection of Ramayana in all the cause, origin and delivery. Innumerable similarities are quoted from both Valmiki and Vyasa to prove that the usages, style and similies are almost similar in both the epics. He compares Vyasa’s “Nalacharitam” with Sundarakanda of Valmiki in the vision of Srividya.

 

The author further argues that Kalidasa’s “Meghasandesam” is only an imitation of Valmiki. The flight of Anjaneya in search of Sita is the basis for Kalidasa’s “Meghasandesam.” Both Sita and the Yaksha’s wife are described as “Syamas” – meaning in the middle of youth. The duration of separation is one year in both the cases. Ultimately the author said that “Meghasandesam” is the offspring of Ramayana, with yearning to see Parasakti.

 

The author has taken the readers in his book to that sublime beauty where there is no further argument, than to enjoy the flow of citations with their intrinsic meaning and full of scientific vision. His unsurpassed knowledge in Mantrasastra has enabled him to pass dictums vivisecting the symbolic mysticisms into splinters and handing the kernel of truth under each word, usage, and application. He deserves all praise for this meritorious contribution to our literature.

  

Visionary Poet of the Millennium

An Indian poet Prophet

Seshendra Sharma

October 20th, 1927 - May 30th, 2007

seshendrasharma.weebly.com/

www.facebook.com/GunturuSeshendraSharma/

eBooks :http://kinige.com/author/Gunturu+Seshendra+Sharma

Seshendra Sharma is one of the most outstanding minds of modern Asia. He is the foremost of the Telugu poets today who has turned poetry to the gigantic strides of human history and embellished literature with the thrills and triumphs of the 20th century. A revolutionary poet who spurned the pedestrian and pedantic poetry equally, a brilliant critic and a scholar of Sanskrit, this versatile poet has breathed a new vision of modernity to his vernacular.Such minds place Telugu on the world map of intellectualism. Readers conversant with names like Paul Valery, Gauguin, and Dag Hammarskjold will have to add the name of Seshendra Sharma the writer from India to that dynasty of intellectuals.

 

Rivers and poets

Are veins and arteries

Of a country.

Rivers flow like poems

For animals, for birds

And for human beings-

The dreams that rivers dream

Bear fruit in the fields

The dreams that poets dream

Bear fruit in the people-

* * * * * *

The sunshine of my thought fell on the word

And its long shadow fell upon the century

Sun was playing with the early morning flowers

Time was frightened at the sight of the martyr-

-Seshendra Sharma

B.A: Andhra Christian College: Guntur: A.P: India

B.L : Madras University: Madras

Deputy Municipal Commissioner (37 Years)

Dept of Municipal Administration, Government of Andhra Pradesh

Parents: G.Subrahmanyam (Father) ,Ammayamma (Mother)

Siblings: Anasuya,Devasena (Sisters),Rajasekharam(Younger brother)

Wife: Mrs.Janaki Sharma

Children: Vasundhara , Revathi (Daughters),

Vanamaali ,Saatyaki (Sons)

 

Seshendra Sharma better known as Seshendra is

a colossus of Modern Indian poetry.

His literature is a unique blend of the best of poetry and poetics.

Diversity and depth of his literary interests and his works

are perhaps hitherto unknown in Indian literature.

From poetry to poetics, from Mantra Sastra to Marxist Politics his writings bear an unnerving pprint of his rare genius.

His scholar ship and command over Sanskrit , English and Telugu Languages has facilitated his emergence as a towering personality of comparative literature in the 20th century world literature.

T.S.Eliot ,ArchbaldMacleish and Seshendra Sharma are trinity of world poetry and Poetics.

His sense of dedication to the genre of art he chooses to express himself and

the determination to reach the depths of subject he undertakes to explore

place him in the galaxy of world poets / world intellectuals.

Seshendra’seBooks :http://kinige.com/author/Gunturu+Seshendra+Sharma

Seshendra Sharma’s Writings Copyright © Saatyaki S/o Seshendra Sharma

Contact :saatyaki@gmail.com+919441070985+917702964402

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GunturuSeshendraSarma: an extraordinary poet-scholar

One of the ironies in literature is that

he came to be known more as a critic than a poet

 

HYDERABAD: An era of scholastic excellence and poetic grandeur has come to an end in the passing away of GunturuSeshendraSarma, one of the foremost poets and critics in Telugu literature. His mastery over western literature and Indian `AlankaraSastra' gave his works a stunning imagery, unparalleled in modern Indian works. One of the ironies in literature is that he came to be known more as a critic than a poet. The Central SahityaAkademi award was conferred on him for his work `KaalaRekha' and not for his poetic excellence. The genius in him made him explore `Kundalini Yoga' in his treatise on Ramayana in `Shodasi' convincingly. His intellectual quest further made him probe `NaishadhaKaavya' in the backdrop of `LalitaSahasraNaamavali', `SoundaryaLahari' and `Kama Kala Vilasam' in `SwarnaHamsa', Seshendra saw the entire universe as a storehouse of images and signs to which imagination was to make value-addition. Like Stephene Mallarme who was considered a prophet of symbolism in French literature, SeshendraSarma too believed that art alone would survive in the universe along with poetry. He believed that the main vocation of human beings was to be artists and poets. His `Kavisena Manifesto' gave a new direction to modern criticism making it a landmark work in poetics. Telugus would rue the intellectual impoverishment they suffered in maintaining a `distance' from him. Seshendra could have given us more, but we did not deserve it! The denial of the Jnanpeeth Award to him proves it

The Hindu

India's National Newspaper

Friday, Jun 01, 2007

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Ramayana, a replica of Vedas

S. VARADARAJAN

There are several versions of the Sri Ramayana, one of the two greatest epics. Following Sri Valmiki Ramayana several editions have been published in various languages, besides scores of commentaries written across centuries. Late. Gunturu Seshendra Sharma, scholar poet of 20th Century unearthed secrets of the Ramayana through his popular Telugu book “Shodasi”.

The novelty of nomenclature Shodasi , called Sri Vidya is reflected , in the 16th Chapter . Sharma’s intellectual depth comes forth in analyzing Sundara Kanda specially through Kundalini Yoga . The author highlights hidden truth in Valmiki’s thought that is similar to Vedas and says that Trijata’s dream in Sundara Kanda reflects Gayatri Mantra of 32 Syllabi in 4 lines. Sharma pays rich encomiums in the description of Lanka surrounded by three impregnable borders. He compares these three borders with Trikuta viz... Shakti , Kaamaraaja , Vagbhava Kutas with those of Sri Vidya in Kundalini . A staunch believer of Vedas, the author feels that Ramayana is a replica of Vedas and oriented towards the character of Indra . He concludes that in Ramayana the mentioning of the supreme God is Indra and not Vishnu, as the presiding deity of valour in Vedas. Utterances of the word Vishnu were considered to be imaginary overstatements in the author’s view.

This book lends a new perspective to the Ramayana by adding the dimension of Kundalini Yoga .

The foreword by Vishwanatha Satyanarayana adds credibility to the book. The current work is an English translation of the original by Gurujada Suryanarayana Murthy , a scientist by profession . His proficiency in the subject is evident in the translation throughout that doesn’t swerve from the original’s purport.

The Hindu

India’s National Newspaper

(Friday Review: 2nd October 2015)

 

Shodasi

Astounding scholarship of Sanskrit classics

A product of deep research, intense intellectual labour

And amazing scholarship

The book under review which is an English translation by Dr. Gurajada Suryanarayana Murthy of the original Telugu Text represents a scholarly attempt by the erudite author to justify and prove the validity of certain radical propositions which he makes about the world – renowned Kavya – Valmiki Ramayana. The propositions that he makes are – 1. Sundara Kanda is an allegory of Kundalini Yoga 2. Sita is Kundalini Shakti 3. Hanuman’s search – mission of Sita symbolises Tantric Exercise of identifying the Kundalini Shakti and raising it from the Moola Dhara Chakra (denoted by Lanka) to Sahasrara Chakra 4. The descriptive terms employed about Sita hint at Sita being essentially a Kundalini Shakti 5. Trijata’s dream is nothing but Gayathri Mantra 6. Valmiki’s language has pronounced Vedic flavour 7. The phraseology employed by Valmiki corresponds largely to the terms employed in Lalitha Sahasra Nama , Durga Saptasati , Devi Bhagawatam etc.. 8. The aptness of the name Sundara Kanda is provable on Strong Grounds 9. Ramayana is anterior to Bharatha on various grounds such as the Vedic language employed in the former the reference of Valmiki and Ramayana in Mahabharata and absence of reference to Vyasa and Mahabharata episodes in Ramayana , Mention of Rama in Mahabharata and Rama’s greater antiquity than Pandavas and a host of other plausible evidences 10. Indra , the chief Vedic god more prominently featured and praised in Ramayana than Vishnu of the Puranic origin. 11. Megha Sandesham of Kalidasa originated out of the seed of Valmiki Ramayana and 12. The benedictory verse of Sakuntalam is eulogy of Devi.

The brain – tickling propositions are not just of the cuff remarks made without basis but credible theories buttressed with profuse quotations of relevant Sanskrit Texts , wide and deep study of the relevant treatises unassailable arguments based on internal and external evidences and astounding scholarship of Sanskrit classics.

On the flip side, there are a few errors in the transliteration of the Sanskrit texts. Had the Sanskrit passages from the treatises been provided in Devanagari Script also in addition to transliterated form in Roman Script value and appeal of this essentially Sanskrit oriented book would be much higher to the large and growing Sanskrit readership. The book is doubtless, a product of deep research, Intense intellectual labour and amazing scholarship.

The Vedanta kesari : August 2016

The Lion of Vedanta

A Cultural and Spirtual Monthly of the of the Ramakrishna Order since 1944

  

AN INTELLECTUAL FEAST

Along With utmost devotion

The author has clear understanding of not only of the Ramayana

but also Mantra Sastra , Vedas and Kundalini Yoga

His method is going deep into the subject and at the

same time comparing the same with ideas of other branches of literature

Shodasi , authored by Seshendra Sharma is a book of a special type . Though its purpose is to unfold secrets of the Ramayana many other aspects from different branches of knowledge also find a place there.

The Ramayana is read in every household with devotion. It narrates not only story of Rama but it also spotlights very intricate and subtler points in other branches of knowledge, a point not even noticed by many.

The author has clear understanding of not only of the Ramayana but also Mantra Sastra , Vedas and Kundalini Yoga . There are two approaches to understand the Sastras. One is vertical which is closely followed in Sanskrit Literature. It is reading a book with the help of commentary on it. In this method not only each word of the original analysed; its correct meaning and contextual purpose are also examined. The second is a horizontal method where in various ideas in the text are read not with one commentary but with many commentaries by different people. This gives total meaning of the text.

Seshendra Sharma follows both methods. His method is going deep into the subject and at the same time comparing the same with ideas of other branches of literature.

This needs a thorough understanding of various branches and ability to compare texts and spot new ideas and enjoy the same. For example , when Hanuman asks Sita who she is ,she replies ,“sama dvadasa tatraham raghavasya nivesane bhunjhana manushan bhogan sarva kama samrudhinee “ . Meaning “I enjoyed 12 years of mundane pleasure in the home of Rama”

Though she is not an ordinary human being, she enjoyed mundane pleasures. “ you may mistake that I am a mortal woman , but understand I am Sri Maha Lakshmi” . That was the message. The most important clue is the statement “ Aham Sarva Kama Samridhinee “ . In Devi Bhagawatham we find “ Matah Sankaree Kamade “ In Sri Sukta “ Sarva Kamartha Siddhaye “ and in Lalitha Sahasra Nama “ too it is stated “ Om Kamyayai Namah” . If Sita were to be just an ordinary being all these statements would have been irrelevant.

At another place she says “ Maya Ramasya Rajarshe Bharyayaya Paramatmanah” which means that she is wife of Paramatma. Hanuman , the devotee , recognized Sita to be none other than Jaganmata. Hence he could identify her easily as the divine mother and says “ tat sreemadyate tarat”. The word sreemat is used to mean brilliance Hanuman identifies Sita as Devi by the holy seed letter ( Sreem ) .

The book is full of comparisons between different branches of learning and surely a feast for one who could enjoy the existence of similar ideas at various places. It only proves that ways may be different but the goal is one.

Seshendra Sharma physically lifts the minds of the readers and offers an intellectual feast along with utmost devotion. Surely everyone should read this book and keep a copy of the same at home.

Goda Venkateswara Sastry

Tatvaloka : June 2016

The Splendour of Truth

( Monthly Magazine)

  

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Ramayan Through Kundalini Yoga

Shodasi is an ideal read for Sanskrit-literate readers

who are open to eclectic yogarthas and connotative meanings

--------

So you thought Vyasa was before Valmiki, Mahabharat was before Ramayan, Rama a Vishnu avatar, and tantrism distinct from vedism? Think again. In Shodasi: Secrets of the Ramayana, Telugu poet Seshendra Sharma re-reads the Ramayan to come up with a number of new conclusions.

Much of the book sets out to prove that Ramayan was written before the Mahabharat. Sharma discusses how Indra is cited more often than Vishnu, thus placing the context of the Ramayan closer to Vedic than Puranic thought. He quotes from the Mahabharat to show how it follows descriptions of hills, rivers from the Ramayan. The Mahabharat has some prose, and therefore, it must have been composed after Ramayan, which is entirely in poetry. These are only some of the numerous reasons that Sharma offers to suggest a new sequence of our itihasas.

Sharma’s book is also an experimental reading of the Ramayan through the interpretive lens of what he calls Kundalini yoga. Hanuman’s flight to Sri Lanka gets a new interpretation. “Charana Charite Pathi” is interpreted as the path of Kundalini, and the first verse of the Sundara Kanda “Tatho Ravana Nithayah” is interpreted by Sharma to refer to Hanuman traversing the sushumna nadi of the Kundalini.

Trijata’s dream becomes the Gayatri mantra through an imaginative recasting of words as numbers. Gaja (elephant) means eight, danta (teeth) means thirty-two, and maha-gaja-chaturdantam somehow also adds up to 32 syllables, which is the number of syllables in the Gayatri mantra. That Trijata’s dream is halfway through the Ramayan also becomes significant for Sharma, he calls it the ‘central bead’ in the Ramayan garland of 24,000 beads. Identifying 32-syllables as the Gayatri follows a convention, for mantras are referenced by the number of syllables; however, it is the “secret” yogartha—or mystical, anagogical translations—derived by Sharma that becomes problematic, unless he is considered an authority in his own right.

conclude that the name Sundarakand is unrelated to any descriptions of beauty of any of the main characters in the Ramayan. However, Soundarya and Tripura-Sundari are well-known conventions in the tantric tradition and hence, Sharma concludes that Sundarakand derives its name from Shakti’s beauty, and “Sundara-Hanuman” means “Hanuman who is a devotee of Devi” (117).

A coda in this book is about the benedictory verse in Kalidasa’s Sakuntalam which has traditionally been understood to refer to Ishwara. Sharma re-interprets this verse highlighting the “eight forms” of the last line as the eight forms of Devi that please Ishwara.

This book is suitable for a reader who is Sanskrit-literate and open to eclectic yogarthas and connotative meanings. Sharma cites substantially from the Ramayan in roman but without diacritics, this is difficult to follow; and he does not always include translation. Sharma often cites commentators without citing names and sources. It is not clear why the book is called Shodasi—readers may note, this book is not about the Srividya tradition. Even if the reader is unconvinced by Sharma’s reasoning or methodology, the free flow of references may prove absorbing for a reader interested in the subject.

This could also be an eclectic reference for a scholar researching tantric elements in the Ramayan.

- Mani Rao

 

The Sunday Standard Magazine

The New Indian Express

29th November 2015

 

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Scholarly and deeply researched monograph

Pearls of insightful ideas and truths

Most of the ancient treatises like the Valmiki Ramayana and Bhagavatha lend themselves to allegorical interpretations. The book under review is scholarly and deeply researched monograph that formulates the startling theory that the immortal epic Valmiki Ramayana, particularly, Sundara Kanda, is nothing but the enunciation of the doctrine of Kundalini Shakthi Yoga. The very title of the book is bound to make the scholarly fraternity and even the common readership sit up and take notice. The radical propositions that the erudite author advances are on the basis of relentless logic and a mass of internal and external evidences are: Ramayana is rooted in Vedas, both in terms of ideas it disseminates and its verbal garb in those it is clothed. Many of the similes that Valmiki employs are inspired by vedic poetry and literature. Many of the expressions employed in the Valmiki Ramayana bear close resemblance to phraseology found in texts like Devi Bhagavatham, and Soundarya Lahari. Sita is none other than Divine Mother and Gayathri. As borne out by an analysis of similarity of names and words used in Valmiki Ramayana and Sri Vidya Literature. Sundara Kanda is nothing but delineation Kundalini Yoga. Hanuman’s aerial voyage in search of Sita represents allegorically the devi worshipper’s exercise in Kundalini Yoga. Sita is Kundalini Shakti. The episodes of mainaka, surasa and Simhika – representing satwa, rajas, tamas respectively –represent piercing of the triple knots by the spiritual aspirant. The Sanskrit phrase “Charana Charithe pathi” that occurs at the opening Canto of Sundara Kanda clearly implies Hanuman’s movement through the path of Sushumna. Lanka is the Mula Dhara Chakra, the seat of Kundalini implied in Valmiki’s graphic description of Lanka, the place of incarceration of Sita. Lanka is Muladhara also from the point of view of Yoga and it is Sri Chakra from the point of view of Spiritual practice. The burning of Lanka symbolises awakening of Swadhishthana. The aptness of name Sundara Kanda is explicable in the light of various evidences embedded in the epic. Trijata’s dream is nothing but the Gayathri Mantra as can be inferred from certain Sanskrit terms representing their numerical equivalents employed to describe dream – scenes of Trijata and also from Dramatis Personae appearing in her dream. Mahabharata is an image of Ramayana and many striking similarities may be found between Valmiki and Vyasa in their style of narrative. Valmiki’s Ramayana is the seed of Meghadootha and Valmiki reincarnates, as it were, as Kalidasa. The vedic god Indra , as the supreme deity dominates epic as a benchmark for all comparisons with Rama and dwarfs Vishnu, the Puranik God, in importance. Ramayana is anterior to Mahabharata. There are 2 annexures at the end of the book “benedictory verse of Sakunthalam is nothing but eulogy of Devi “and “All Humans have same destination” . Coming from the pen of the Telugu poet proficient in several languages, who was active in various disciplines ranging from Sanskrit studies to Cultural activism and who was given the Sahitya Akademi Award, this book is definitely of exceptional merit as the ingenious interpretations of various verses of the epic and also of allied hymnal literature to establish the novel but plausible propositions, come as a refreshing revelations. The book unmistakably bears imprints of an amazingly analytical, deeply erudite and marvellously nimble mind that effortlessly plumbs the oceanic epic and picks up and presents to the community of discerning readers pearls of insightful ideas and truths. One glaring drawback of this essentially Sanskrit-oriented book is the absence of Sanskrit quotations in Devanagari script as transliterations in roman script that are given are poor substitute sonorous Sanskrit words clothed in Devanagari script. The merits mentioned in a short review of this book packed with quaint and profound ideas constitute merely the proverbial tip of an iceberg. A fund of fruitful and lofty ideas awaits those who venture dive deep into this great book. In short this book is a riveting read for scholars and a strong stimulant for the general readers. –

N. Hariharan

Madurai

Prabuddha Bharata

March 2016

A monthly journal of the Ramakrishna Order

started by Swami Vivekananda in 1893

 

Unearthing secrets of Ramayana Ramayana

A sea-bed of secrets

A great boon to Devi Upasakas and Practioners of Sri Vidya

The Ramayana popular as the Adi Kavya (first work of poetry) the world over is not just beautiful poetry . It is a sea bed of secrets – containing the methods of Kundalini yoga and mantra sastra . This is the heart of Shodasi : Secrets of the Ramayana authored by Seshendra Sharma , one of the towering personalities of Telugu Poetry . This book, a collection 16 articles with one article added on from this edition appeared in Telugu Original in 1967. Mr. N.Ramesan IAS , the then Principal Secretary to Education Dept , the then AP Govt observed feelingly in his preface , that this work is a boon for Devi Upasakas and merits to be translated into English and other Indian Languages. This advice has fructified after 48 Years. Dr. Suryanarayana Murthy , a physicist (retired : Baba Atomic Research Centre ) has translated Shodasi into English with commendable clarity of grasp over the subject and felicity of thought process and flow of reading. The story of Rama narrated in enchanting poetry, according to Seshendra is a honey supplement to the bitter medicine called Kundalini Yoga. Valmiki Maharshi chose the Story of Rama to propagate Kundalini Yoga and systems of meditation in the society, among the masses of his era. This is the fulcrum of this Research work. What is of significance is that the author , in order to buttress his analysis and arguments cites extensively and conclusively from the Original Text of Ramayana itself. This Translation introduces this seminal work to wider sections of readers in other parts of our multilingual nation and to scholars engaged in research in Indian scriptures in the west. As the reader goes through the pages of Shodasi it gradually becomes clear that , the story that Valmiki was a Hunter , after viewing the pair of birds dying for each other renounced hunting and became a Rishi is an episode woven around him to make him and his epic the Ramayana popular and that Valmiki belongs to the pantheon of Vedic Rishis . Seshendra at every point of analysis cites from the Vedas and sruthis. His own introduction to this work “one word to begin with “ he discusses elaborately on the significance of Valmiki’s Style of expression of phrases . This chapter is the gateway to the entire work. While analysing one stanza of he touches upon a simile Which compares moon in the night sky wit vrishabham in Goshtam (cowshed). Seshendra goes deeper into shruthi and Vedas and concludes that go means in Sanskrit speech and “goshte vrishabham mattamiva bhramantam “ implies that like Omkara moves at the throat the divine personality of moon is moving in the sky. That intricate and deep is the analysis of the author. Seshendra , then discusses why sundara kanda was chosen as the name of a chapter . He observes incisively and proves conclusively that Sita is the main character of this Kanda and Sita is none other than Adi Shakti ( The Divine Mother ) Sri Maha Tripura Sundari.This is the reason why Maharshi named it Sundara Kanda. Sundara Kanda is the heart of the Ramayana and Trijata Swapna (Demoness Trijata’s Dream) is its heart. Sundara Kanda is nothing but Kundalini Yoga . Right from the 1st stanza of the chapter Maharshi starts unfolding the path of Kundalini Yoga in a suggestive manner garbed in enchanting poetry teaming with breath taking similes. Hanuman is SriVidyopasaka. The author discusses the 1st stanza “Chaaranaa Charithe pathi “ with intrinsic evidence from the Ramayana itself. Charanas are Divine Singers and their path is the sky . In other words in Kundalini Yoga “Sushumna “. The entire chapter elaborates each stanza in a captivating tone and concludes with Lanka Dahana ( Burning of Lanka ) as piercing of the Sahasrara seated in the head. First hand reading alone will give the unnerving feel of this chapter. Another important chapter is “ Trijata’s dream is nothing but Gayathri mantra “. In this , Seshendra views Trijata’s Dream, one of the demonesses guarding Sita in Ashoka Vana as Gayathri mantra. He dwelves deep into each Sloka of this episode and proves convincingly that Valmiki created this episode in order to embed the mantra in Ramayana. Till this point this book is a cluster of revelations. “The later part is both revelation and research. Seshendra in the chapter “ Indra is the Supreme Deity of Ramayana “ discusses each stanza of the Ramayana and goes on to reveal that at the time when Valmiki was writing the Ramayana the concepts of Vishnu and incarnation (Avatar ) were non– existent . Indra is the supreme deity of the Ramayana. In other 2 chapters the author‘s exhaustive study and Incisive analysis are all pervasive. Seshendra explodes the myth sought to be propagated by some of the Western Scholars that the Bharatha precedes the Ramayana . Shodasi , as rightly pointed out in one preface, is a great boon to Devi Upasakas and Practioners of Sri Vidya. All these ages this Adi Kavya is seen only as the Story of Rama. Here is a path breaking work which reveals the hidden treasure of spiritual secrets which Valmiki Maharshi embedded them in his epic.

Insight ( Sunday Magazine )

The Hitavada ( English Daily ) 1st November 2015

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

The text of the Indo-Sri Lanka Agreement, 1987

 

The President of the Democratic Socialist Republic of Sri Lanka, His Excellency Mr. J.R. Jayawardene, and the Prime Minister of the Republic of India, His Excellency Mr. Rajiv Gandhi, having met at Colombo on July 29, 1987.

 

Attaching utmost importance to nurturing, intensifying and strengthening the traditional friendship of Sri Lanka and India, and acknowledging the imperative need of resolving the ethnic problem of Sri Lanka, and the consequent violence, and for the safety, well being, and prosperity of people belonging to all communities in Sri Lanka.

 

Have this day entered into the following agreement to fulfill this objective.

 

IN THIS CONTEXT,

 

1.1 Desiring to preserve the unity, sovereignty and territorial integrity of Sri Lanka:

 

1.2 Acknowledging that Sri Lanka is a "multi-ethnic and a multi-lingual plural society" consisting, inter alia, of Sinhalese, Tamils, Muslims (Moors) and Burghers:

 

1.3 Recognising that each ethnic group has a distinct cultural and linguistic identity which has to be carefully nurtured:

 

1.4 Also recognising that the Northern and the Eastern Provinces have been areas of historical habitation of Sri Lankan Tamil speaking peoples, who have at all times hitherto lived together in this territory with other ethnic groups:

 

1.5 Conscious of the necessity of strengthening the forces contributing to the unity, sovereignty and territorial integrity of Sri Lanka, and preserving its character as a multi ethnic, multi lingual and multi religious plural society in which all citizens can live in equality, safety and harmony, and prosper and fulfil their aspirations:

 

2. Resolve that

 

2.1 Since the government of Sri Lanka proposes to permit adjoining provinces to join to form one administrative unit and also by a referendum to separate as may be permitted to the Northern and Eastern Provinces as outlined below:

 

2.2 During the period, which shall be considered an interim period (i.e. from the date of the elections to the Provincial Council, as specified in para 2.B to the date of the referendum as specified in para 2.3) the Northern and Eastern Provinces as now constituted, will form one administrative unit, having one elected Provincial Council. Such a unit will have one Governor, one Chief Minister and one Board of Ministers.

 

2.3 There will be a referendum on or before 31st of December 1988 to enable the people of the Eastern Province to decide whether:

 

A) The Eastern Province should remain linked with the Northern Province as one administrative unit, and continue to be governed together with the Northern Province as specified in para 2.2 or:

 

B) The Eastern Province should constitute a separate administrative unit having its own distinct Provincial Council with a separate Governor, Chief Minister and Board of Ministers

 

The President may, at his discretion, decide to postpone such a referendum.

 

2.4 All persons who have been displaced due to ethnic violence or other reasons, will have the right to vote in such a referendum. Necessary conditions to enable them to return to areas from where they were displaced will be created.

 

2.5 The referendum when held will be monitored by a committee headed by the Chief Justice, a member appointed by the President, nominated by the Government of Sri Lanka, and a member appointed by the President, nominated by the representatives of the Tamil speaking people of the Eastern Province.

 

2.6 A simple majority will be sufficient to determine the result of the referendum.

 

2.7 Meetings and other forms of propaganda, permissible within the laws of the country, will be allowed before the referendum.

 

2.8 Elections to Provincial Councils will be held within the next three months, in any event before the 31st December 1987. Indian observers will be invited for elections to the Provincial Council in the North and East.

 

2.9 The Emergency will be lifted in the Eastern and Northern Provinces by August 15, 1987. A cessation of hostilities will come into effect all over the Island within 48 hours of the signing of this Agreement. All arms presently held by Militant Groups will be surrendered in accordance with an agreed procedure to authorities to be designated by the government of Sri Lanka.

 

Consequent to the cessation of hostilities and the surrender of arms by Militant Groups, the Army and other security personnel will be confined to barracks in camps as on 25th May 1987. The process of surrendering of arms and the confining of security personnel and moving back to barracks shall be completed within 72 hours of the cessation of hostilities coming into effect.

 

2.10 The government of Sri Lanka will utilise for the purpose of law enforcement and maintenance of security in the Northern and Eastern Provinces the same organisations and mechanisms of government as are used in the rest of the country.

 

2.11 The President of Sri Lanka will grant a general amnesty to political and other prisoners now held in custody under the Prevention of Terrorism Act and other Emergency Laws, and to Combatants, as well as to those persons accused, charged and/or convicted under these Laws. The government of Sri Lanka will make special efforts to rehabilitate militant youth with a view to bringing them back into the mainstream of national life. India will co-operate in the process.

 

2.12 The government of Sri Lanka will accept and abide by the above provisions and expect all others to do likewise.

 

2.13 If the framework for the resolutions is accepted, the government of Sri Lanka will implement the relevant proposals forthwith.

 

2.14 The government of India will underwrite and guarantee the resolutions, and co- operate in the implementation of these proposals.

 

2.15 These proposals are conditional to an acceptance of the proposals negotiated from 4.5.1986 to 19.12.86. Residual matters not finalised during the above negotiations shall be resolved between India and Sri Lanka within a period of six weeks of signing this Agreement. These proposals are also conditional to the government of India co-operating directly with the government of Sri Lanka in their implementation.

 

2.16 These proposals are also conditional to the government of India taking the following actions if any Militant Groups operating in Sri Lanka do not accept this frameworK of proposals for a settlement, namely,

 

A) India will take all necessary steps to ensure that Indian territory is not used for activities prejudicial to the unity, integrity and security of Sri Lanka.

 

B) The Indian Navy/Coastguard will co-operate with the Sri Lanka Navy in preventing Tamil Militant activities from affecting Sri Lanka.

 

C) In the event that the government of Sri Lanka requests the government of India to afford military assistance to implement these proposals the government of India will co-operate by giving to the government of Sri Lanka such military assistance as and when requested.

 

D) The government of India will expedite repatriation from Sri Lanka of Indian citizens to India who are resident here, concurrently with the repatriation of Sri Lankan refugees from Tamil Nadu.

 

E) The government of Sri Lanka and India will co-operate in ensuring the physical security and safety of all communities inhabiting the Northern and Eastern Provinces.

 

2.17 The government of Sri Lanka shall ensure free, full and fair participation of voters from all communities in the Northern and Eastern Provinces in electoral processes envisaged in this Agreement. The government of India will extend full co-operation to the government of Sri Lanka in this regard.

 

2.18 The official language of Sri Lanka shall be Sinhala. Tamil and English will also be official languages.

 

3. This Agreement and the Annexures thereto shall come into force upon signature

 

In witness whereof we have set our hands and seals hereunto.

 

Done in Colombo, Sri Lanka, on this the twenty ninth day of July of the year one thousand nine hundred and eighty seven, in duplicate, both texts being equally authentic.

 

Junius Richard Jayawardene, President of the Democratic Socialist Republic of Sri Lanka Rajiv Gandhi, Prime Minister of the Republic of India

 

------------------------------------------------------------------------

Annexure to the Indo - Sri Lanka Agreement

 

1. His Excellency the President of Sri Lanka and the Prime Minister of India agree that the referendum mentioned in paragraph 2 and its sub-paragraphs of the Agreement will be observed by a representative of the Election Commission of India to be invited by His Excellency the President of Sri Lanka.

 

2. Similarly, both Heads of Government agree that the elections to the Provincial Council mentioned in paragraph 2.8 of the Agreement will be observed and all para military personnel will be withdrawn from the Eastern and Northern Provinces with a view to creating conditions conducive to fair elections to the Council.

 

3. The President, in his discretion, shall absorb such para military forces, which came into being due to the ethnic violence, into the regular security forces of Sri Lanka.

 

4. The President of Sri Lanka and the Prime Minister of India agree that the Tamil Militants shall surrender their arms to authorities agreed upon to be designated by the President of Sri Lanka. The surrender shall take place in the presence of one senior representative each of the Sri Lanka Red Cross and the India Red Cross.

 

5. The President of Sri Lanka and the Prime Minister of India agree that a Joint Indo Sri Lankan Observer Group consisting of qualified representatives of the government of Sri Lanka and the government of India would monitor the cessation of hostilities from 31 July 1987.

 

6. The President of Sri Lanka and the Prime Minister of India also agree that in terms of paragraph 2.14 and paragraph 2.16 (C) of the Agreement, an Indian Peace Keeping Contingent may be invited by the President of Sri Lanka to guarantee and enforce the cessation of hostilities, if so required.

 

-----------------------------------------------------------------------

Exchange of letters between the President of Sri Lanka and the Prime Minister of India

 

July 29, 1987

 

Excellency,

 

Please refer to your letter dated the 29th of July 1987, which reads as follows:-

 

Excellency,

 

Conscious of the friendship between out two countries stretching over two millennia and more, and recognising the importance of nurturing this traditional friendship, it is imperative that both Sri Lanka and India reaffirm the decision not to allow our respective territories to be used for activities prejudicial to each other's unity, territorial integrity and security.

 

2. In this spirit, you had, during the course of our discussion, agreed to meet some of India's concerns as follows:-

 

I) Your Excellency and myself will reach an early understanding about the relevance and employment of foreign military and intelligence personnel with a view to ensuring that such presences will not prejudice Indo Sri Lanka relations.

 

II) Trincomalee or any other ports in Sri Lanka will not be made available for military use by any country in a manner prejudicial to India's interests.

 

III) The work of restoring and operating the Trincomalee Oil Tank will be undertaken as a joint operation between India and Sri Lanka.

 

IV) Sri Lanka's agreement with foreign broadcasting organisations will be reviewed to ensure that any facilities set up by them in Sri Lanka are used solely as public broadcasting facilities and not for any military or intelligence purposes.

 

3. In the same spirit, India will:

 

I) Deport all Sri Lankan citizens who are found to be engaging in terrorist activities or advocating separatism or secessionism.

 

II) Provide training facilities and military supplies for Sri Lanka security services.

 

4. India and Sri Lanka have agreed to set up a joint consultative mechanism to continuously review matters of common concern in the light of the objectives stated in para 1 and specifically to monitor the implementation of other matters contained in this letter.

 

5. Kindly confirm, Excellency, that the above correctly sets out the Agreement reached between us.

 

Please accept, Excellency, the assurances of my highest consideration.

 

Yours sincerely, sgd Rajiv Gandhi

 

His Excellency, Mr. J.R. Jayawardene, President of the Democratic Socialist Republic of Sri Lanka, Colombo.

 

This is to confirm that the above correctly sets out the understanding reached between us.

 

Please accept, Excellency, the assurances of my highest consideration.

 

sgd J.R.Jayawardene President

 

His Excellency, Mr.Rajiv Gandhi, Prime Minister of the Republic of India, New Delhi.

   

The Kaghan Valley (Urdu: وادی کاغان ‎) is an alpine-climate valley in Mansehra District of the Khyber Pakhtunkhwa Province of Pakistan. The valley is a popular tourist destination for Pakistanis, and smaller numbers of foreigners. The valley has largely rebuilt after the devastating 2005 Kashmir earthquake.

Named after the nearby town of Kaghan, rather than the river which cuts through it (Kunhar River, the valley extends 155 kilometers (96 mi), rising from an elevation of 2,134 feet (650 m) to its highest point, the Babusar Pass, at 13,690 feet (4,170 m). Despite being named after the nearby town of Kaghan, the valley's new tourist base is in the town of Naran), which is a base station that allows further travel to sites such as Lake Saif-ul-Malook and Lalazar.

Laying in lower Himalayan mountains range, the Kaghan valley is at a distance of 64 km from Balakot. It is well known throughout Pakistan for its waterfalls, glaciers, lakes, and pleasant summertime weather. The region is Alpine in geography and climate, with streams and meadows dominating the landscape below peaks that reach over 5,500 meters. The valley is about 160 kilometers long, and the valley floor has an elevations of approximately 1000 meters.

In May the temperature ranges between a maximum of 11 °C (52 °F) and a minimum of 3 °C (37 °F). From the middle of July up to the end of September the road beyond Naran Valley is open right up to Babusar Pass. Movement is restricted during the monsoon and winter seasons. The best time to visit Kaghan is in summer months (May to September). From the mid – July up to the end of September, the road beyond Naran, snow-bound throughout the winter, is open right up to Babusar Pass. Movement may be restricted during the monsoon season due to heavy rains and landslides.

Shogran is located at a distance of 34 km away from Balakot, placed on a plateau. It is one of the scenic spot on the way to Naran, which is surrounded by snow peaks and forests. It also is the base from which to explore the Payee Lake, via the town of Kewai - and can be accessed only by 4x4 vehicle.

Naran is the largest town in Kaghan valley, and is the base station to scenic destinations like Lake Saif-ul-Malook, Lalazar and Babusar top. It is located at an elevation of 8,202 feet (2,500 m). Naran is one of the most scenic town in Khyber Pakhtunkhwa, attracting thousands of tourists, trekkers, photographers and nature-enthusiast, every year.

Lalazar is another tourist spot placed at a distance of 21 km away from Naran in Kaghan Valley. It is a lush green meadow with full of wild flowers and pine and fir forest. The road to Lalazar is a typical Pakistani mountain road, with hills on one side and a deep gorges on the other side, in which Kunhar river flows. Lalazar is a place where one would enjoy camping and mountaineering.

The town of Naran has over seveal hotels of various grades of quality ranging from luxury hotels to very low priced motels. Pakistan Tourism Development Corporation (PTDC) also has a motel situated in the north of town which can accommodate people on different tariffs, from average rooms to costly huts besides the River Kunhar. Electricity is not available here from national grid however diesel generators are use in hotels and shops for lighting. The town also has a small bazaar.

Some hotels are also located in Kaghan village and Shogran.

The valley is connected by Naran road from Mansehra which leads up to Naran town thorough Balakot and Kawai.

  

Now the road is suitable for all types vehicles, up to Naran. Adding a little flavor of the old days however, are a couple of glaciers that have not yet lost their snowpack in the early tourist season, and are difficult to cross with cars. From mid-June onward the road to Naran is open for regular cars, vans and coaches.

  

In the tourist season (1 June to 31 August) public transport runs daily between Mansehra and Naran. PTDC also runs an air conditioned bus between Rawalpindi and Naran daily in season. Taxis, cars and jeeps are also available from Mansehra for valley in all seasons.

The Kaghan Valley's remote mountains, dales, lakes, waterfalls, streams, and glaciers remain in a pristine state, with some within Lulusar-Dudipatsar National Park. The valley is a prime destination during summer, from May through September. In May the temperature ranges between a maximum of 11 °C (52 °F) and a minimum of 3 °C (37 °F).

  

From the middle of July to the end of September the Naran-Babusar road beyond Naran is open through Kaghan Valley and over Babusar Pass. Access is restricted during the monsoon and winter seasons. The Kaghan area can be reached by roads via the towns of Balakot, Abbottabad, and Mansehra on the Karakoram Highway. In Balakot, one may find buses and other transports to reach Naran and the valley.

  

Lulusar area

The road from Balakot ascends along the Kunhar River through beautiful forests and the villages of Paras, Shinu, Jared and Mahandri. The valley narrows along this part and the views are intimate scenery until ascending the pass when the surrounding peaks come into expansive view. One locale surrounded by peaks and forests and famous for its view is Shogran village, east of the main Kunhar River. The scenic Payee Lake, and Malika Parbat, Siri Payee, and Makra Peaks are nearby.

Trekking and Hill Walking

  

Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes [1] are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

  

River Rafting

  

River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Kunhar River Rafting Enterprise (Pvt) Limited offers basic and advanced training courses in river running during October and April. During June to Aug organizes rafting joy ride for general tourists visiting kaghan valley. contact for activities www.rafting.com.pk.[2]

  

Jeep Safari

  

In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.[3]

  

Fishing

  

Trout fishing[4] is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment from shopkeepers in Naran Bazaar. Use of fishing nets and explosive materials for fishing in rivers and lakes is forbidden.

  

Mahasher

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania. Fishing equipment is also available.

  

Mountaineering and Rock Climbi

Kaghan Valley has a lot of potential for mountaineering and rock climbing. Malika Parbat is highest peak in Kahan Valley which is climbed by European and Pakistani Climbers.

Kaghan Valley is home to many a tourist attractions, especially its lakes. There are more than a dozen big and small lakes in the valley, but three are more popular among the tourists: Saiful Muluk Lake, Dudipatsar Lake and Lulusar Lake.

  

Saiful Muluk, named in a folktale—the Qissa Saiful Muluk—about a romance between a Persia prince and a fairy princess. In the folktale. The lake is mentioned as the meeting site of the lovers in the folktale. lake Saiful Muluk is 10,578 feet (3,224 m) above the sea level, it is one of the highest and most beautiful lakes in Pakistan. The water of this over a mile in diameter oval shaped lake is spectacularly clear with a slight green tone. It is accessible by a jeep road during the summer months or can be reached by tracking from the nearest town Naran, some 10 kilometers away in four to five hours. The clarity of the water comes from the multiple glaciers all around the high basin feeding the lake.

  

Dudipat Lake is enclosed with high peaks. It is one of the hardest places to reach in the valley, requiring a tough hike lasting four to seven hours. The hike is rewarding, as tourists are greeted with green pastures and the lake's blue-green waters.

  

Lulusar Lake is approximately 48 kilometers away from Naran and has an altitude of 10,910 feet (3,330 m). Surrounded by wildflowers in almost all colors imaginable, this lake is the main source for the Kunhar River. Lake Lulusar is said to be one of the most tranquil spots on the Kaghan Valley, the lake is fenced by snow-capped mountains whose image is reflected on the standstill blue-green waters of this approximately three-kilometer-long L-shaped lake.

There are many hotels in the Naran.

The peoples of the valley speak Hindko as their language but some other languages like, Pashto, Kohistani and Gojri are spoken as well. Urdu is used as the lingua franca due to the presence of the tourist industry. People of the valley are mostly ethnic Hindkowans , the Majority of Hindkowans are natives of Gandhara who speak a dialect of Punjabi called Hindko. Syed Family, have always had strong cultural, economic and political dominance across the valley. Historically oppressed Gujjar tribe in valley also emerged as political reality due to their vast Vote Bank.One of the most interesting features of the Kaghan is the Gujjar (herder) families you'll see along the way bringing their animals up to the summer pastures. The Kaghan valley is one of their most popular destinations in Pakistan. You will find them camped along the road in their tents or moving up the valley with their goats, sheep and pack animals around the start of summer and on their way back to lower altitudes around the beginning of winter.

  

There is a large movement in Kaghan to create the Hazara province

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

From www.windsorhotel.co.za/History.php:

 

1896/7

 

Dr Joshua and his brother Willem, built The Sanatorium. Dr Hoffman had his consulting rooms in the Sanatorium for local patients and the facility also attracted both local and foreign tuberculosis patients who wished to recuperate and be treated in the 'champagne air' for which Hermanus has always been famous.

 

The hotel was built in 1896 by Benjamin Rainsford, who was commissioned by Dr Joshua Hoffman and his brother, William. Rainsford was a well-known stone-mason from Riviersonderend. After completing The Sanatorium, he decided to stay on in Hermanus.

 

Dr Hoffman was married to Maria Smuts, the sister of General Jan Smuts. General Smuts himself frequently stayed at the Sanatorium. Whenever he did stay, he took an early morning dip in Fick's Pool and often walked up the mountain above Mountain Drive in Northcliff.

 

1919

 

After the retirement of Dr Hoffman, the building was purchased as a sanatorium by Parker and Kruger.

 

1920

 

Purchased, still as a sanatorium, by Mrs. Margaretha Steyn

 

1931

 

David Allenzensky bought the Sanatorium in 1931. During a burst of activity, he constructed the west wing. (Dining room/Kitchen, 50’s bedrooms upstairs)

 

The entrance arch to the Main Road, with a bold ‘Windsor Hotel’, was also built. After a trip to the UK on the Windsor Castle, a mail boat so impressive, that the Windsor name and Hotel title came into being. He changed the name from the Sanatorium to The Windsor Hotel. (He also changed his surname to ‘Allen’)

 

1940

 

Alex Luyt bought Windsor in 1940, when Hermanus was experiencing one of its hey-days: troop ships in Cape Town and servicemen taken for a drive – Hermanus just within the 100-mile-limit fuel restriction – Voila!

 

The Hotel was the stay of choice for rock anglers, from across the world, for 20 years. Alex Luyt himself represented South Africa in a few angling competitions. The variety of fish found off the Hermanus coast line, was a huge attraction in those days.

 

1958

 

Bill & Phil Record took over custodianship of the Windsor in 1958.

They ran it for several years - gaining local support, by Saturday night dances with leading “name” bands from Cape Town, “A Rand for a Rump, or Kreef”- when all the other hotels closed during the quiet times.

  

1970

 

Humberto & Telentino Cordosa purchased the Windsor- They lived in Ceres, Western Cape and employed managers to run the establishment. After a few bad years, the Hotel was on the market. (on the property market for over 2 years) The building was vacant from 1979 to 1981.

 

1981

 

In 1980, The Windsor Hotel was bought by Basil Clark-Brown. His strong determination and will, as well as his ever supporting and committed wife - Mrs Eve Clark-Brown - set about restoring the Windsor to its former glory.

 

Rapid and intense upliftment followed. The 15 small bedrooms in the entire Old Lady were combined to allow for more spacious rooms, with en-suites. (3 small bedrooms became 1 large en-suite bedroom). The 15 small rooms became 5 large en-suite bedrooms.

 

Additional buildings were added, including the East Wing. The East Wing is a 3 storey lodge with 54 units. (Sea and mountain facing bedrooms) The land was previously a parking area.

 

The entrance to the Windsor was originally from the Main Road. This was changed to the sea-facing side of the Hotel, on Marine Drive. The combined refurbishment and new accommodation wing, paved the way for the ‘major change opening’ - end of 1989.

 

The Hotel was run with a full-service kitchen. Pub lunches and the traditional Sunday lunches were also enjoyed.

 

1996 Until present

 

Garth Clark-Brown and his wife Etrica ("Trish") purchased the Windsor Hotel from Basil in 1996.

 

In 2005, Garth purchased the Main road premises (previously Boland/BOE Bank). The building was converted into a separate office block, with 10 additional courtyard bedrooms. Garth & Trish closed the full kitchen service, as the number of excellent eating outlets increased to over 80.

 

In the period of 3 years (2017 - 2019) Garth has renovated the entire Windsor Hotel. He started with the ground floor bedrooms and worked his way through the 1st floor and 2nd floor. After the bedrooms he renovated the reception, breakfast room, lounges, annexure building and self catering apartments.

 

Garth concentrates on producing the best value for money breakfast in Hermanus.

 

Under the current ownership and watchful eye of Garth, The Windsor Hotel continues their traditional hospitality and stylish waterfront living with all the comforts you expect.

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.

 

Naran (Urdu: ناران) is a town in Kaghan Valley, Mansehra District of Khyber-Pakhtunkhwa province of Pakistan. The Kunhar River, swollen by glacier melt, passes through this town as it meanders its way through the valley. Makra Peak, Malka Parbat, Lalazar and Saiful Muluk are the main attractions.

Fishing Trout fishing is a popular activity in the Kaghan Valley. Fishing for brown and rainbow trout in the crystal clear water of the valley lakes and in the Kunhar River is favorite pastime for many. A fishing permit can be obtained from the Fisheries Department at Shinu or at Naran. Bringing your own angling gear is optional as you can rent equipment fro shopkeepers in Naran Bazaar. Please remember that the use of fishing nets and explosive materials for fishing in rivers and lakes are illegal as they are harmful for the healthy and sustainable growth of trout fish and other wildlife.

Fishing is the chief sport in Kaghan. Brown Trout and Mahasher are stocked in pure silvery waters in the upper parts of the valley. The Kunhar river trout is considered to be the best throughout the sub-continent. Fishing licenses are issued by the 'Fisheries Department at Naran' or by the 'Trout Hatchery' at Shinu. Apart from this there are some other private trout fish farms at Kawai (also spelled as Kiwai) and Kahania.

Trekking and Hill Walking Kaghan is an excellent destination for trekking and hill walking. There are a number of trekking routes all along the valley. Brief descriptions of some famous trekking routes are given in Annexure-IV. Naran, Shogran and Sharan are ideal base camps for one to three days outings. There are also good opportunities for those interested in more leisurely day trips, hill walking or nature study walks.

River Rafting River Rafting and kayaking are new sports currently under development along the Kunhar River. As the lifeline of Kaghan Valley, Kunhar River is excellent for rafting. Some sections between Naran are quite technical and suitable only for experienced white water paddlers. Other sections of the river, above Naran and below Balakot, are fun for beginners and are of relatively easy grade. Adventure Foundation Pakistan offers basic and advanced training courses in river running during October and April.

Jeep Safari In addition to short duration jeep rides to Sri Paya, Saiful Muluk, Lalazar and Sharan, Kaghan Valley also ideal for thrilling jeep rides from Naran to Babusar Pass and Nori Top. All these places are unique in landscape and their details are given in the Introduction section. While going on a longer duration jeep ride make sure you have selected a good local driver and jeep for a safe journey on the rough roads.

Kunhar river in Naran during the month of June as viewed from PTDC motel

Naran is a base camp for tourists. Usually tourists stay at Naran to visit popular tourist spots nearby such as Lake Saif-ul-Malook and Lalazar which can only be accessed via 4x4 jeeps which can be hired for day excursions.

The mountain ranges which enter Mansehra district from Kashmir are the offshoots of the great Himalayan system. In Kaghan valley the mountain system is the highest of the area including the Babusar top. This range flanks the right bank of the Kunhar, contains a peak (Malika-e-Parbat) of over 17,000 feet , the highest in the district. On the mountains the grasslands are also found where Gujars and other nomads migrate during summer for grazing their sheep, goats and other animals. On the northern side there are mountains which are the extension of the same mountain system as that of Kaghan mountains. This range diverges from the eastern side at Musa-ka-Musalla a peak (13,378 feet) , which skirt the northern end of the Bhogarmang and Konsh valleys, and sends down a spur to divide the two. Here also, like Kaghan, thick forests are found especially on the higher slopes. Due to extensive exploitation only in unapproachable areas the thick forests are found.

Malika Parbat (Queen of the mountains) (el. 5,290 metres (17,356 ft)) is the highest peak in Kaghan Valley, Khyber Pakhtunkhwa, Pakistan about six km south of Lake Saiful Muluk near Ansoo Lake.

The entire area is heaven for general tourists, anglers, trekkers and alpinists. Malika Parbat is accessible from Naran-Lake Saiful Muluk side and from Batakundi-Dadar Chitta Glacier. There are three summits that forms Malika Parbat, Malika Parbat Cresta, Malika Parbat Main Peak (South Peak) and Malika Parbat (North Peak). Both the summits stands climbed firstly by the Europeans and in 1998 by Rashid Butt and Omer. Rashid Butt lost his life while descending down the sheer slopes on South Peak. There are other peaks which offer considerable climbing difficulty in Siran Basin, Khabanar Valley and Burji Va-lley, while from Burawai, another cirqua of low peaks is equally good for mountaineering.