Shri Krishna “My Role Model”(Part – 1)
Shri Krishna’s qualities, thought and action, character and totality of personality rank in the class of the Enlightened Ones. Indeed he is a tower of सामर्थ्य to me when I falter; a source of inspiration when my spirit sag. Anecdotes of श्री कृष्ण ’s life are a morale booster when I am down in the dumps.
I feel that he is one of us and yet his hands above me. I look to him for guidance when the path of progress looks absolutely blocked. Guidance does come and I feel inspired.
Shri Krishna attained 16 gunas (कला) through yoga and meditation, due to which he is called 16 Kala Purna Avatari Purusha. Desire, Atman, devotion, earth, water, fire, air, sky, Ten sense, mind, food, veerya, tapa, mantra, lok and naam are the 16 Kala.
भगवान श्री कृष्ण kept on awakening and evoking everybody against injustice. His birth itself is known for breaking off the shackles of jail. श्री कृष्ण who was born in the filth of injustice kept on fighting for it throughout his life.
It is so stunning that the Shri Krishna born in the walls of the prison grows into a savior later in his life and relieves the entire world from the jail of engulfing Adharma and sins.
Shri Krishna was courageous, brave and fearless from the very beginning. These qualities were found in him since his childhood.
The most important event of his childhood is the Vadh of Rakshashi Pootna. Pootna was a demon with poison in her breasts. Pootna killed many children with her poison. Shri Krishna killed her and saved many lives.
Kansas two wrestlers, Chanur and Mushtika were killed by Krishna. After this Krishna jumped and reached the throne of कंस. Holding his hairs, dropped him to the ground and killed him.
After removing that राक्षस and eliminating him from the scene, he did not usurp साम्राज्य of the deceased. He, in his charitable style, put Kansa’s father, Ugrasen, on the सिंहासन.
Shri Krishna made it a point to punish the wrong-doer. It did not matter if the man to be punished was a king or a commoner. It was immaterial if the अधर्मी was his close relative. An example was made of his first cousin, Shishupal.
The killing of शिशुपाल in the Rajasuya Yajna and not speaking of any king against योगेश्वर श्री कृष्ण, shows the power of shri Krishna and is an example of his bravery and fearlessness.
When Yudhishthira had the idea of राजसूय यज्ञ to become emperor, ShriKrishna agreed that unless Raja Jarasandha of Magadha is killed, he cannot possess राजसूय यज्ञ. He has kept 86 kings in his prison, wants to imprison 14 more. After this he wants to sacrifice those 100 kings.
Jarasandha had immense army. It was impossible to win him by army. Here Shri Krishna introduced the efficient policy. He decided to kill Jarasandha by मल्लयुद्ध. They went to Magadha with Bhima and Arjuna. They reached the capital of Magadha, Girivraj.
They did not enter through the main gate in the city. He broke the huge peak called Chaityaka and entered the city. He disguised himself as a Brahman. They reached the palace of King Jarasandha.
The king welcomed them. Then Shri Krishna said- “These two are मौन व्रतधारी, so will speak at midnight”. When Jarasandha asked for what purpose did you come?
Then Shri Krishna said- “Enemies do not come from the main gate. Graduates can be Brahmans as well as Kshatriyas.” You have imprisoned 86 kings. That is the reason for our enmity.
योगेश्वर श्री कृष्ण then invited Jarasandha to मल्लयुद्ध and chose Bhima on his behalf. The wrestling continued for 13 days. In the end, Bhima killed him. Then rescued the captive kings. Shri Krishna never and nowhere compromised with injustice.
In this battle with the असुर, श्री कृष्ण had taken a great risk and was exposed to danger of losing life or limb but he fought determinedly and fought to win. Indeed, we all feel inspired in our day to day युद्ध of life and feel encouraged to fight to win.
|| जय श्री कृष्ण ||
Ram Rajya In Shri Ramcharitmanas
In Sriramcharitmanas, Tulsidas ji has thrown enough light on this. As soon as ‘Maryada Purushottam Shri Ram’ ascended the throne, happiness spread everywhere, all the fear and grief went away.
Ram Rajya is described in Ramcharitmanas, Uttar Kand. Very long description has been given from Doha 20. Let’s see…
राम राज बैंठें त्रेलोका। हरषित भए गए सब सोका॥
बयरु न कर काहू सन कोई। राम प्रताप बिषमता खोई॥
Sri Ram’s installation to the throne brought joy to all the three spheres and ended all their sorrows. No one bore enmity to another; Sri Ram’s glory had obliterated all disharmony.
बरनाश्रम निज निज धरम बनिरत बेद पथ लोग।
चलहिं सदा पावहिं सुखहि नहिं भय सोक न रोग॥20॥
Devoted to duty each according to his own Varna and stage of life, the people trod the path of the Vedas and enjoyed happiness. They knew no fear, nor sorrow nor disease.
दैहिक दैविक भौतिक तापा। राम राज नहिं काहुहि ब्यापा॥
सब नर करहिं परस्पर प्रीती। चलहिं स्वधर्म निरत श्रुति नीती॥
चारिउ चरन धर्म जग माहीं। पूरि रहा सपनेहुँ अघ नाहीं॥
राम भगति रत नर अरु नारी। सकल परम गति के अधिकारी॥
अल्पमृत्यु नहिं कवनिउ पीरा। सब सुंदर सब बिरुज सरीरा॥
नहिं दरिद्र कोउ दुखी न दीना। नहिं कोउ अबुध न लच्छन हीना॥
सब निर्दंभ धर्मरत पुनी। नर अरु नारि चतुर सब गुनी॥
सब गुनग्य पंडित सब ग्यानी। सब कृतग्य नहिं कपट सयानी॥
Under the rule of Shri Ram there was none who suffered from affliction of any kind whether of the body, or proceeding from divine or supernatural agencies or that caused by another living being. All men loved one another: each followed one’s prescribed duty, conformably to the precepts of the Vedas. Dharma with its four pillars (viz., truth, purity of both external and internal, compassion and charity) reigned everywhere throughout the world; no one even dreamt of sin.
Men and women alike were devoted to Sri Ram’s worship n all were qualified for final beatitude. There was no premature death nor suffering of any kind; everyone was comely and sound of body. No one was destitute, afflicted or miserable; no one was stupid or devoid of auspicious marks.
All were unaffectedly good, pious and virtuous; all were clever and accomplished of both men and women. Everyone recognized the merits of others and was learned and wise nay, everyone acknowledged the services and benefits received from others and there was no guileful prudence.
राम राज नभगेस सुनु सचराचर जग माहिं।
काल कर्म सुभाव गुन कृत दुख काहुहि नाहिं॥21॥
Listen, O king of the birds, (continues Kakabhusundi) during Sri Ramís reign there was not a creature in this world, animate or inanimate, that was liable to any of the sufferings attributable to time, past conduct, personal temperament and character.
दंड जतिन्ह कर भेद जहँ नर्तक नृत्य समाज।
जीतहु मनहि सुनिअ अस रामचंद्र कें राज॥22॥
Danda was never seen save in the hands of the recluse and Bheda too had ceased to exist except among the dancers in a dancing party.
Even so the order Conquer was heard only with reference to the mind throughout the realm of Shri Ramacandra.
|| जय श्री राम ||
What is Ram Rajya?
The character of Shri Ram is the character of the ideal Dharmatma. Shri Ram is also called ‘Maryada Purushottam’ because he established the Maryada of ideal behavior for human society.
We all hear about श्री राम राज्य. But what exactly is Ram Rajya? Let’s see —
Shri Ram Rajya is very famous as ideal kingdom. Ram Rajya is a where the rajya is run by principles of Vedas.
राम राज्य is described in Yuddha Kanda of Valmiki Ramayana. Here महर्षि वाल्मीकि describes the greatness and beauty of राम राज्य :
न पर्यदेवन्विधवा न च व्यालकृतं भयम् ।
न व्याधिजं भयन् वापि रामे राज्यं प्रशासति ॥ ६-१२८-९९
While श्री राम was ruling the kingdom, there were no widows to lament, nor there was no danger from wild animals, nor any fear born of diseases.
निर्दस्युरभवल्लोको नानर्थः कन् चिदस्पृशत् ।
न च स्म वृद्धा बालानां प्रेतकार्याणि कुर्वते ॥ ६-१२८-१००
The world was bereft of thieves and robberies. No one felt worthless nor did old people perform obsequies concerning youngsters.
सर्वं मुदितमेवासीत्सर्वो धर्मपरोअभवत् ।
राममेवानुपश्यन्तो नाभ्यहिन्सन्परस्परम् ॥ ६-१२८-१०१
Every creature felt pleased. Every one was intent on virtue. Turning their eyes towards श्री राम alone, creatures did not kill one another.
आसन्वर्षसहस्राणि तथा पुत्रसहस्रिणः ।
निरामया विशोकाश्च रामे राज्यं प्रशासति ॥ ६-१२८-१०२
While श्री राम was ruling the kingdom, people survived for thousands of years, with thousands of their progeny, all free of illness and grief.
रामो रामो राम इति प्रजानामभवन् कथाः ।
रामभूतं जगाभूद्रामे राज्यं प्रशासति ॥ ६-१२८-१०३
While श्री राम ruled the kingdom, the talks of the people centered round Ram, Ram and Ram. The world became Ram’s world.
नित्यपुष्पा नित्यफलास्तरवः स्कन्धविस्तृताः ।
कालवर्षी च पर्जन्यः सुखस्पर्शश्च मारुतः ॥ ६-१२८-१०४
The trees there were bearing flowers and fruits regularly, without any injury by pests and insects. The clouds were raining in time and the wind was delightful to the touch.
ब्राह्मणाः क्षत्रिया वैश्याः शूद्रा लोभविवर्जिताः ।
स्वकर्मसु प्रवर्तन्ते तुष्ठाः स्वैरेव कर्मभिः ॥ ६-१२८-१०५
आसन् प्रजा धर्मपरा रामे शासति नानृताः ।
सर्वे लक्षणसम्पन्नाः सर्वे धर्मपरायणाः ॥ ६-१२८-१०६
Brahmans, Kshatriyas, Vaishyas and Shudras were performing their own duties, Satisfied with their own work and bereft of any greed. While Rama was ruling, the people were intent on virtue and lived without telling lies. All the people were endowed with excellent characteristics. All were engaged in virtue.
What better evidence of strength of character and resilience does one need ! मर्यादा पुरुषोत्तम श्री राम is a king of kings. He reigns supreme in our minds and hearts.
Rule of श्री राम as king of Ayodhya, everyone was blessed with all auspicious qualities, Dharma, peace, prosperity and bliss.
|| राम रामाय सत्यम अस्ति ||
Is Buddha mentioned in the Ramayana?
Some anti Hindus said that Ramayana was written by the orders of pushyamitra sunga to revive Hinduism from Buddhism and they showed this verse
(((यथा हि चोरः स तथा हि बुद्ध |स्तथागतं नास्तिकमत्र विध्हि |तस्माद्धि यः शङ्क्यतमः प्रजानाम् |न नास्ति केनाभिमुखो बुधः स्यात् २-१०९-३४)))
as an example. But Buddha nowhere is mentioned in the Ramayana. Let’s see the exact translation:
Buddha just means enlightened/wise person and this translation translates the word ‘Buddha’ in the literal meaning of intellection, it has been used way wayy before Buddhism came to be.
When Lord Rama decided to honor his father Dasaratha‘s words and leave for the forest, Jabali, tries to dissuade Shri Ram from going to the forest by questioning the authority of the Vedas.
In this Sarg, Dasharatha’s minister Jabali presents arguments that Shri Ram should forget about Dharma and his father’s words and just pursue a materialistic lifestyle in Ayodhya.
Shri Ram gives a defense of Dharma and a rebuke of Jabali, saying that he regrets that Dasharatha ever hired a Jabali:
Shri Ram said – “I accuse the act done by my father in taking you into his service, you with your misleading intelligence, a firm atheist fallen from the true path.” the king should punish such a person like a thief.
Where did Gautam Buddha come from here? So, the context of the verse 34 is those who acts according to their own intellect instead of scriptural (Dharma Shastra) injunctions should be punished like a thief.
The word Buddha is used to refer intellect and wisdom. So, when the entire episode uses the word Buddha at many instances with the context of intellect and wisdom, here Buddha cannot be Gautama Buddha.
Greatness Of Ayodhya
सर्वा पूर्वमियं येषामासीत्कृत्स्ना वसुन्धरा।
प्रजापतिमुपादाय नृपाणां जयशालिनाम्॥
Formerly, this entire earth belonged to those victorious kings starting from Prajapati (Manu).
On the banks of river Sarayu, a great and prosperous country named Kosala, abundant in food grains and wealth and inhabited by contended people, was situated.
In the country called Kosala was the famous capital city of Ayodhya built by the lord of men, Manu.
With
well laid out Thorough fares, the beautiful and prosperous city of
Ayodhya extended for twelve yojanas in length and three yojanas in
breadth.
It looked splendid with its well laid out and broad highway strewn with flowers and regularly sprinkled with water.
राजा दशरथ, augmenting the prosperity of the great kingdom, lived in the city of Ayodhya like Indra in स्वर्ग.
The city where all kinds of artificers lived had arched outer
gateways, well arranged local markets and all kinds of instruments and
weapons.
With matchless splendour, it abounded in eulogists and
genealogists. It contained stately edifices decorated with flags and
hundreds of sataghnis (missiles).
The city with suburban towns on all sides had several female dancers and actors. It was filled with gardens and mangogroves. And girdled by sal trees. It was enclosed by strong fortifications and a deep moat. No enemy can ever enter and occupy that city.
It abounded with several elephants and horses, cattle, camels and mules. It was embellished with a host of tributary kings who used to pay tributes and with merchants from different countries.
Like Indra’s Amaravati, it was adorned by mountains and mansions with precious stones.
With
groups of men and women and adorned with sevenstoried palaces, it
looked wonderful like a board where the game of ashtapada, is played. It
was rich in all kinds of gems.
Its dwellings were constructed on levelled ground with no space left unutilised it was abundant stocked with fialgrained rice and water which fasted sweet like sugarcane juice. The city echoed with the sounds of trumpets, mrudangas, vinas and panavas.
There was no city on earth superior to Ayodhya.
Like an aerial car acquired by the siddhas in heaven through
their austerities, the palaces were perfectly constructed in rows and
inhabited by the noblest of men.
The city was inhabited by thousands of warriors known as maharathas. They were skilled archers and sharphanded. They would not pierce with arrows, solitary persons, persons without defence, fleeing foes who could be tracked down through hints from sound.
That city (of Ayodhya) was filled with excellent dwijas performing rituals of अग्निहोत्र, virtuous and wellversed in the Vedas and Vedangas. They were generous, truthful and dignified. They were almost equal to rishis and maharshis.
— Valmiki Ramayana
Ram Rajya In Shri Ramcharitmanas
In Sriramcharitmanas, Tulsidas ji has thrown enough light on this. As soon as ‘Maryada Purushottam Shri Ram’ ascended the throne, happiness spread everywhere, all the fear and grief went away.
Ram Rajya is described in Ramcharitmanas, Uttar Kand. Very long description has been given from Doha 20. Let’s see…
राम राज बैंठें त्रेलोका। हरषित भए गए सब सोका॥
बयरु न कर काहू सन कोई। राम प्रताप बिषमता खोई॥
Sri Ram’s installation to the throne brought joy to all the three spheres and ended all their sorrows. No one bore enmity to another; Sri Ram’s glory had obliterated all disharmony.
बरनाश्रम निज निज धरम बनिरत बेद पथ लोग।
चलहिं सदा पावहिं सुखहि नहिं भय सोक न रोग॥20॥
Devoted to duty each according to his own Varna and stage of life, the people trod the path of the Vedas and enjoyed happiness. They knew no fear, nor sorrow nor disease.
दैहिक दैविक भौतिक तापा। राम राज नहिं काहुहि ब्यापा॥
सब नर करहिं परस्पर प्रीती। चलहिं स्वधर्म निरत श्रुति नीती॥
चारिउ चरन धर्म जग माहीं। पूरि रहा सपनेहुँ अघ नाहीं॥
राम भगति रत नर अरु नारी। सकल परम गति के अधिकारी॥
अल्पमृत्यु नहिं कवनिउ पीरा। सब सुंदर सब बिरुज सरीरा॥
नहिं दरिद्र कोउ दुखी न दीना। नहिं कोउ अबुध न लच्छन हीना॥
सब निर्दंभ धर्मरत पुनी। नर अरु नारि चतुर सब गुनी॥
सब गुनग्य पंडित सब ग्यानी। सब कृतग्य नहिं कपट सयानी॥
Under the rule of Shri Ram there was none who suffered from affliction of any kind whether of the body, or proceeding from divine or supernatural agencies or that caused by another living being. All men loved one another: each followed one’s prescribed duty, conformably to the precepts of the Vedas. Dharma with its four pillars (viz., truth, purity of both external and internal, compassion and charity) reigned everywhere throughout the world; no one even dreamt of sin.
Men and women alike were devoted to Sri Ram’s worship n all were qualified for final beatitude. There was no premature death nor suffering of any kind; everyone was comely and sound of body. No one was destitute, afflicted or miserable; no one was stupid or devoid of auspicious marks.
All were unaffectedly good, pious and virtuous; all were clever and accomplished of both men and women. Everyone recognized the merits of others and was learned and wise nay, everyone acknowledged the services and benefits received from others and there was no guileful prudence.
राम राज नभगेस सुनु सचराचर जग माहिं।
काल कर्म सुभाव गुन कृत दुख काहुहि नाहिं॥21॥
Listen, O king of the birds, (continues Kakabhusundi) during Sri Ramís reign there was not a creature in this world, animate or inanimate, that was liable to any of the sufferings attributable to time, past conduct, personal temperament and character.
दंड जतिन्ह कर भेद जहँ नर्तक नृत्य समाज।
जीतहु मनहि सुनिअ अस रामचंद्र कें राज॥22॥
Danda was never seen save in the hands of the recluse and Bheda too had ceased to exist except among the dancers in a dancing party.
Even so the order Conquer was heard only with reference to the mind throughout the realm of Shri Ramacandra.
|| जय श्री राम ||
Myth Of Sati
The debate on Sati Pratha is nothing new. It is one among the most favorite topic discussed by H¡ndu-bashers. But is it true? off course not, H¡ndu scriptures does not mention anywhere about the practice of the burning or burial of widows with their dead husbands.
In मनुस्मृति 2/6 Maharishi Manu said:
वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम् । Means Vedas are the final
authority in case of “Dharma”.
There is not a single mantra in the entire four Vedas that supports Sati Pratha. Not even give a hint of supporting Sati Pratha.
Vedas advise a widow to return from her Husband’s corpse and live a happy life in her remarriage (if she wants). Widowhood and Remarriage in Sanatan Dharma https://vedicvishal.wordpress.com/2020/07/14/widowhood-and-remarriage-in-sanatan-dharma/
Dharma sutras or smrithis mentioned the duties of a wife but do not recommend sati pratha. Maharishi Manu describes wives as worthy of being worshipped that lamps lit the households and manu also says the wife is legal heir of the husband property after his death.
Manu Smriti 5.89 prohibits libation of water to those who commit suicide. Medhatithi, the eminent classical commentator of Manu Smriti, considers Sati as being against the Vedas precisely because Sati is suicide.
Suicide is classified as a bad death in Hindu scriptures.
As far as I know no one has ever refuted Medhatithi’s criticism of the Sati Pratha. It is also remarkable that Medhatithi does not accept direct scriptural support for Sati Pratha.
Atharvaveda 18.3.1 is mostly quoted as Vedic Mantra which supports Sati Pratha but this mantra speaks about continuation of worldly affairs by Women in this world after her husband’s death. The Correct interpretation of this Mantra is:
It is usually believed that Mādrī committed satī after the death of Pāṇḍu in Mahabharatam. However, it is not so well known that immediately after this shloka we have another one.
But The latter shloka directly contradicts what is said in the preceding shloka. Acc. to this shloka the sages who, after the death of Pāṇḍu, brought Kuntī and the Pāṇḍavas to Hāstinapura, also brought with them the two dead bodies of Pāṇḍu and Mādrī.
They handed them over to the elders of the Kauravas and asked them to perform the due funeral rites ( Antim Sanskara).
Both these shlokas could not be true at the same time. Either Pāṇḍu was cremated on the Śataśṛṅga mountain and Mādrī mounted the funeral pyre, or cremation did not take place and the dead bodies were brought to Hāstinapura.
Clearly here, as in the above case, we have conflation of two different Shloka of the same incident. so according to my above analysis Madari never performed Sati. This is probably a later interpolation.
If Sati had indeed been a practice prevalent at that time then other queens of the Kuru vansh would have done the same after their husbands’ deaths.
For instance neither Satyavati nor Ambika and Ambalika committed Sati after their husbands King Shantanu and King Vichitravirya respectively.
Even there are no instances of sati practice in Ramayana and after the death of Dasaratha also his 3 wives did not commit sati.
In reality Sati Pratha is nowhere mentioned in Hindu scriptures. There is no advice of forceful widow burning in Vedas or other Dharmic shastra.
Om Namo Nārāyaṇaya
Is it True that Women are not Allowed to Read Vedas?
The Veda is for all human beings. Vedas are the voice of almighty Ishwara. Just as the earth, water, air, sun, sky are created by Ishwara and is for all human beings, similarly Veda is also for all human beings.
Yajurveda 26/2 clearly states that Vedas are for all human beings. It says- “यथेमां वाचं कल्याणीमवदानि जनेभ्यः।”
“I do hereby address this salutary speech (Veda) for the benefit of humanity.”
Veda praises a scholarly daughter n says: A girl also should be brought up and educated with great effort and care. The importance of a girl’s education is stressed in the अथर्ववेद which states, Success of woman in her married life depends upon her proper training during the ब्रह्मचर्य.
The girls were entitled to Upanayana and to the privilege of studying Vedas; just as the boys. Women performed धार्मिक rites after completing their education under a Guru. यम स्मृति state that— In ancient times, Women used to have “उपनयन संस्कार” they also studied the Veda.
In the Harita Dharmasutra, women were divided into two classes:
- Brahmavadinis– तत्र ब्रह्मवादिनीनाम् उपनयनं अग्निबधनं वेदाध्ययनं स्वगृहे भिक्षा इति। Brahmavadini was a woman who studied the vedas after the यज्ञोपवीत संस्कार and got married later or stayed a bachelor.
Brahmavadini literally means ‘the woman who speaks about Brahman’. ब्रह्मवादिनी whose उपनयन संस्कार has been carried out are required to perform Yajna, study the Vedas and those who conduct themselves in bhiksha vritti.
Maitreyi, wife of the Yajnavalkya was also a Brahmavadini.
- Sadyovadhus– सद्योबधूनां तू उपस्थिते विवाहे कथंचित् उपनयनं कृत्वा विवाहः कार्यः। Sadyovadhu was a woman who got married or become वधु immediately after her upnayana on the attainment of puberty, without undergoing the वैदिक शिक्षा in the गुरुकुल.
Madhava Samhite on Parashara Smriti says:
||yopanayanam krutwa pashcad vivaham karoti sa brahmavadini |
tathaiva ya prathamata upanayanam krutwa sadya eva vivaham vidhaya tato vedamadhite sa sadyovadhuh||
Which Means: “She who studies the Vedas after upanayana and then gets married is Brahmavadini, she who gets married immediately after upanayana and then studies vedas is Sadyovadhu.”
There is a clear mention in the Mahabhashya about women being “pandita” in the scriptures. e.g. it is mentioned in the mahabhashya of “इडशच” 3 | 3 | 21.
Vedic Rishikas
Rishikaas are also मंत्रदृष्टा. Lopamudra, Gargi, Maitreyi etc. are many historically famous rishikaas. The prominent among them were Lopamudra, Vishwawara, Sikta, Ghosha and Maitreyi.
Maitreyi, (the wife of Yajnavalkya) is accredited with about ten hymns in Rig Veda.
Lopamudra was the wife of the sage Agastya. A hymn in the Rigveda is attributed to her.
The Rigveda’s list of sages is found as such in the 24th अध्याय of बृहद्देवता.
Let’s see what Itihasa says about it.
1.) Ramayana(Ayodhya kaand), Kaushalya used to perform Agnihotra.
सा क्षौमवसना हृष्टा नित्यं व्रतपरायणा।
अग्निं जुहोति स्म तदा मन्त्रवत्कृतमङ्गला॥ 2.20.15 ॥
Always engaged in the observance of vows, Kausalya (then) clad in silk cloth was performing rituals of auspiciousness, offering oblations to the firegod in accordance with mantras (Vedic hymns).
Highminded mother Kausalya, her anguish subdued, performed the sipping rite (achamana) and her self rendered pure, performed auspicious ceremonies for Rama.
साऽवनीय तमायासमुपस्पृश्य जलं शुचिः।
चकार माता रामस्य मङ्गलानि मनस्विनी।।2.25.1।
2.) Mata Sita’s Sandhya Vandan:
Hanuman went to Ashoka garden looking for Sita in Lanka, but he did not find Sita. Hanuman saw a holy water river there. Hanuman was sure that if Sita would be here, she would definitely come here to offer her Sandhya vandan.
सन्ध्याकालमनाः श्यामा ध्रुवमेष्यति जानकी।
नदीं चेमां शुभजलां सन्ध्यार्थे वरवर्णिनी॥5.14.49॥
Surely that lady of lovely complexion, the beautiful Janaki will come to this river
flowing with sacred waters for performing the evening rituals.
2.) In the Mahabharata, the description of a Brahmani named Shiva, Siddha, Shrimati and Shrutavati is found in the following words.
So, denying the women rights to study vedic knowledge, to Yajnopavitam Samskara and Veda Adayayan is un-vedic. In the vedas there is not a single reference which denies the women these rights.
॥ यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः ॥
Vedic Astronomy
— Vishal
The divine knowledge of Vedas was revealed in the beginning of human civilization in the hearts of four Rishis by Almighty, is the basis of both physical as well as spiritual sciences.
1. Shape of earth
चक्राणास परीणह पृथिव्या हिरण्येन मणिना शुम्भमाना । न हिन्वानाससित तिरुस्त इन्द्र परि स्पशो अद्धात् सूर्येण ॥ ~ ऋग्वेद(१-३३-८)
It is clear from the mantra that the earth is round and rests on the attraction of the सूर्य.
The circumferential form in the शतपथ is also a symbol of the spherical shape of the earth.
भास्कराचार्य also replicated in his book Siddhanta Shiromani (Goladhyay & 4-7) on the basis of Vedadhyayan, like the Earth being round and having attraction (magnetic) power in it.
2. Earth Revolves around the sun
आयं गो पृश्निर क्रमीदसवन्मातारं पुर:। पितरं च प्रयन्त्स्व॥ ~ यजुर्वेद ३-६
It is clear from the mantra, that the earth revolves around the sun including water. Only superiors(Aryas) can write the principle of planetary operations.
3. Sun is hundreds of times larger than Earth
The Vedas call the Sun as वृघ्न, that is, hundreds of times larger than Earth and millions of कोस away.
4. Both Earth and Moon illuminated by Sun
दिवि सोमो अधिश्रित। ~अथर्ववेद १४-९-९
Just as चन्द्र is illuminated by the Sun, similarly the Earth is also illuminated by the सूर्य.
5. Sun’s Seven Rays
एको अश्वो वहति सप्तनामा । ~ऋग्वेद १-१६४-२
The knowledge of the sun’s seven rays became known to the world with this mantra of the ऋग्वेद.
अव दिवस्तारयन्ति सप्त सूर्यस्य रश्मय:। ~अथर्ववेद (१७-१०-१७-९)
The seven rays of the sun produce the day. There are dark spots inside the sun.
6. Eclipse (ग्रहण)
यं वै सूर्य स्वर्भानु स्तमसा विध्यदासुर:। अत्रय स्तमन्वविन्दन्न हयन्ये अशक्नुन ॥ ~ऋग्वेद ५-४०-९
That is, when the Moon comes between the Earth and the Sun, the Sun is not completely clear. The solar eclipse is the only time the Moon engulfs the Sun in darkness.
Therefore, it is clear that the Hindus had knowledge of the scientific reasons for the solar and lunar eclipse and also had a precise knowledge of the circumference of the Earth.
7. Telescope
The तुरीय Yantra (telescope) is clearly revealed in Siddhanta Shiromani. The proof of Siddhanta Shiromani in the picture given below —
In the picture, it is written in the craft code that first prepare the glass by melting the soil, then clean it and make clean glass (making a lens) in a bamboo or metal tube (etc., middle and end) and then see the eclipse.
The Veda also says that when a solar eclipse is caused by the shadow of the moon, the eye looks through the तुरीय यंत्र. ~ (Rigveda 5-80-4)
8. Day and Night
It is written in the ऐतरेय and गोपथ ब्राह्मण that tell the true meaning of Vedic mantras, tht neither the sun ever sets nor rises. It always remains, but when it hides from the earth it bcm night nd whn the cover is removed frm the earth it bcms day.(ऐतरेय ब्राह्मण Vol.2, p.243)
Similarly, the Vedas also describe the day and night of six-six months in the Dhruva region. There is no place left on earth which the Hindus don’t know. Now those who say that the Hindus did not make all the subtlest inventions of astronomy, they would be called fools.
9. Distance of different planets
The figures presented by the great Vedic astrology scholar आर्यभट्ट ji about the distance of various planets from the Sun are very similar to the present day figures. Today, the distance of the Sun from the Earth is (1.5 * 108 km).
It is called AU (astronomical unit). Based on this ratio, the following list is made: –
10. Period of the Year
Period of the year in the Vedas: – It has been said in the Rigveda (1–14–4) that the year keeps revolving again in the cycle form like a chariot wheel. In that cycle (द्वादश+प्रधय:), like in a cycle there are १२ small ones, Pradhi = Nails.
Similarly, there are १२ months in a year. During its rotation, there are three seasons when a part comes near / away from the Sun. Nails of ३६० days in that year never get distracted.
11. The expansion of the universe
Regarding the vastness of the universe, the Vedas have said that it is infinite, that is, there is no limit to it. But this is what today’s scientists say in another language.
Nowadays the unit of light years is used to know the vastness of the universe. Light runs at a speed of 3 lakh kilometers in a second. The distance traveled in this year by running at this speed is called light year.
Modern science suggests that the length of our Milky Way is one million years and the width is ten thousand light years. There is a galaxy 20 million 20 thousand light years away from this galaxy. And there are billions of such galaxies in the universe.
The creation of that eternal Ishwara is also infinite. Every attribute of Ishwara has a name. Therefore, among the myriad names of his infinite qualities, one name is also an infinite category cosmic hero(अनंत कोटि ब्रह्मांड नायक).
This name not only explains the infinity of the universe, this adjective also gives the impression of being a complete scientist.
॥ तस्मै परमेश्वराय नम: ॥
Telegraphy In Vedas
Telegraphy, any system that allows the transmission of information by coded signal over distance. All the information that we have today about telegraphy is already mentioned in Vedas. Let’s see
It is mentioned in the Rig-Veda [1.119.10]
युवं पेदवे पुरुवारमश्विना स्पृधां श्वेतं तरुतारं दुवस्यथः | शर्यैरभिद्युं पृतनासु दुष्टरं चर्कृत्यमिन्द्रमिव चर्षणीसहम् ||
Devta – Ashvino
Rishi – Kaksheevaan Dairghatamashah
Chhand – Jagti
Swar – Nishad
“With the help of bipolar forces (Ashvins), You should make the telegraph apparatus of a pure white metal which is a good conductor of electricity`possessing the qualities of fire and it should be charged with electricity.”
It is necessary for efficient military operations of the state it is a source of strength which it is most difficult to overcome but should be used with caution.
|| कृण्वन्तो विश्वमार्यम् ||
Light of Moon
Rig Veda [1.84.15] states that —
“Wise man recognises the hidden ray of the sun in the mansion of the moon i.e. the moon borrow her lights from the sun. It is the rays of the sun which are manifest in the world.”
Gravitational Force In Vedas
यदा ते हर्यता हरी वावृधाते दिवेदिवे |
आदित्ते विश्वा भुवनानि येमिरे || —Rigveda [8.12.28]
O Indra! by putting forth ur mighty rays, which possess the qualities of gravitation n attraction-illumination n motion keep up the netire universe in order through the Power of your attraction.
The purport of the following richa is that all heavenly bodies are attracted by the sun, and the sun together with the other spheres is upheld by the attracting power of ईश्वर.
The verse is capable of two interpretations according as the word Indra is taken to mean ईश्वर or the सुर्य. in the original the two interpretations are given together, but we have taken the liberty to give them separately dor the sake of greater clearness…
The glorious sun, by putting forth his powerful rays which possess the properties of attraction, illumination n motion, keeps all the worlds in order through the force of his attraction. Rig VI.1.6.3.
It is for this reason that the heavenly bodies don’t deviate frm their orbits.
The following also contains the science of attraction.
आदह स्वधामनु पुनर्गर्भत्वमेरिरे|
दधाना नाम यज्ञियम्|| —Rig[1-6-4]
O Glorious and Mighty Lord! (or the Glorious sun!) when they mortal (in the one case) and aerial (in the other) subjects obey thy law of support (in the one) And of attraction (in the other) then alone all the worlds are rendered firm and habitable. This is the reason why they move in their appointed orbits.
The next richa also says the same:
वीळु चिदारुजत्नुभिर्गुहा चिदिन्द्र वह्निभिः |
अविन्द उस्रिया अनु || —Rigveda [1-6-5]
यदा सूर्यममुं दिवि शुक्रं ज्योतिरधारयः ।
आदित्ते विश्वा भुवनानि येमिरे ॥ — Rigveda 8.12.30
“O Ishwar, You have created this Sun. You possess infinite power. You are upholding the sun and other spheres and render them steadfast by your power of attraction.”
The next Yajurvedic Richa also contains the science of attraction. The Supreme Lord (or the sun) is upholding all spheres with His(or his) glorious(or brilliant) power of attraction and with the gift of knowledge(or light) which makes the happiness-producing activities possible.
आ कृ॒ष्णेन॒ रज॑सा॒ वर्त्त॑मानो निवे॒शय॑न्न॒मृतं॒ मर्त्यं॑ च | हि॒र॒ण्यये॑न सवि॒ता रथे॒ना दे॒वो या॑ति॒ भुव॑नानि॒ पश्य॑न् ||
—Yajurveda 33.43
“The sun moves in its own orbit in space taking along with itself the mortal bodies like earth through force of attraction.”
हिरण्यपाणिः सविता विचर्षणिरुभे द्यावापृथिवी अन्तरीयते।
अपामीवां बाधते वेति सूर्यमभि कृष्णेन रजसा द्यामृणोति॥ Rigveda 1-35-9
The sun moves in its own orbit but holding earth and other heavenly bodies in a manner that they don’t collide with each other through force of attraction.
पञ्चारे चक्रे परिवर्तमाने तस्मिन्ना तस्थुर्भुवनानि विश्वा | तस्य नाक्षस्तप्यते भूरिभारः सनादेव न शीर्यते सनाभिः ||
—Rig Veda 1.164.13
Sun moves in its orbit which itself is moving. Earth n other bodies move around sun due to force of attraction, because sun is heavier than them.
The above is only a sample, there are lots more similar references.
|| कृण्वन्तो विश्वमार्यम् ||
Shudras And their Position in Sanatan Dharma
The Shudra is a common and “virtue” based sangya in the Vedic Varna Vyavastha, one of the four varnas.
Who is Shudra?
Yajurveda 30/5 says “तप॑से॒ शू॒द्रं” means श्रम, i.e. one who generates food etc. through hard work n शूद्र is the one who does hard work etc. like crafts. The word तप is used in the वेदमन्त्र for ईश्वर who creates all the things of the world with infinite power.
The present day Dalits cannot be included in the Shudras as per Shastra’s definition of Shudra. One word that has been used for shudra, which is very important and accurate, is ‘एकजाति‘(one birth). This makes the background and reality of शूद्रवर्ण clear.
What is एकजाति?
According to Manusmriti the first birth (एकजाति) is when they are born (प्राकृतिक जन्म) of their mothers’ wombs. According to Manu, there is also a second birth(द्विज). The second when they receive the initiation of the गायत्री मन्त्र.
(This संस्कार in which they receive the initiation is known as the Upanayana or the यज्ञोपवीत संस्कार). This means that a बालक who goes to his विद्या at the time prescribed for receiving ज्ञान in the Vedas (with all the formal धार्मिक संस्कार performed) is born a second time.
However, a बालक who deliberately or on account of being a dullard or being incapacitated to acquire विद्या in any of the three द्विज वर्ण remain ekjati, which means the one having only one birth(एकजाति), a mere natural or शूद्र.
Besides, the man who, despite having received विद्या in anyone of the three varnas does not carry out the prescribed duties and obligations of that varna, also becomes a Shudra.
Can a Shudra become Dwija?
Once the Vedic Samskara (यज्ञोपवीत संस्कार) of the Shudra’s son begin with proper Vedic rites, he gets the title of Brahmans, Kshatriyas and Vaishyas by virtue and deeds.
Maharishi Manu 10/65 says in this verse–
that a ब्राह्मण becomes a शूद्र and vice versa on the basis of one’s merits, actions and abilities. Similarly such an interchange also takes place between क्षत्रिय and वैश्य.
Can Shudra read Vedas?
This question itself is wrong because everyone has right to study Vedas.
Yajurveda 26/2 say —
यथे॒मां वाचं॑ कल्या॒णीमा॒वदा॑नि॒ जने॑भ्यः। ब्र॒ह्म॒रा॒ज॒न्या᳖भ्या शूद्राय॒ चार्या॑य च॒ स्वाय॒ चार॑णाय च।
Actually Varna of a person is decided after completing of education not on the basis of birth. यज्ञोपवीत is a संस्कार to begin वेदाध्ययन. Vedas do not prohibit education to shudra but it says to teach vedas even to a shudra.
जन्मनाजायतेशुद्र:,संस्काराद्द्विज् उच्यते।
Every person is born a Shudra. It is only on the performance of the यज्ञोपवीत संस्कार later that he becomes a द्विज. Every one attains his or her varna only after completing education.
So there is no question of reading Vedas of Shudra, because after Upanayana one can get Vaidic knowledge through Guru.
Least Punishment for Shudras
The शूद्र is the least and the all the varnas is the most liable to punishment as per maharishi manu’s मानव धर्मशास्त्र Manusmriti. (See: 8/337 | 8/338)
A convict in crimes like theft etc. has to be punished keeping in mind the principle that higher the varna to which he belongs the greater the punishment be meted out to him as there is expected to be greater understanding on his part in respect of the seriousness of the crime, Its consequences and social implications. Thus a Shudra is to be punished 8 times severely, the Vaishya 16 times, a Kashatriya 32 times, Brahmana 64 times; nay, hundred times or even 128 times more severely.
Is there any discrimination against the Shudra?
Vedas do not discriminate between different classes.They consider everyone as equal. Yajurveda says that— O ईश्वर make me so gentle that all Brahmans, Kshatriyas, Vaishyas and Shudras have affection for me.
Yajurveda [19•62•1] state that –
प्रियं मा कृणु देवेषु प्रियं राजसु मा कृणु।
प्रियं सर्वस्य पश्यत उत शूद्र उतार्ये॥
O Ishwara! Please make me beloved among enlightenment men, male me beloved among the princes and make me dear to everyone who sees, be he Shudra.
Are Dwijas Superior?
There is no one superior or inferior in the Vedas. All are equal just like brothers.All should help each other to attain the pleasures of this as well as the other world.
Atharvaved 19.32.8 says that – O Lord! May I be loved by everyone– Brahmin, Kshatriya, Shudra or Vaishya. May I be admired by everyone.
प्रियं मां दर्भ कृणु ब्रह्मराजन्याभ्याम्शूद्राय चार्याय च।
यस्मैं च कामयामहे सर्वस्मै च विपशयते॥
In the Vedic period, there were four classes in the social system called ‘varna‘. After taking birth in any clan, any child or person could accept the qualities, deeds and abilities of the desired varna and hold it.
It is clear from these mantras that a Vedas considers all वर्ण – Brahman, Kshatriya, Vaishya and Shudra to be equal and respects them equally.
|| कृण्वन्तो विश्वमार्यम् ||
Change of Varna
Maharishi Manu says in Manusmriti 10/65 that—
शूद्रो ब्राह्मणतां एति ब्राह्मणश्चैति शूद्रताम् ।क्षत्रियाज्जातं एवं तु विद्याद्वैश्यात्तथैव च ॥
A Brahman becomes a Shudra and vice versa on the basis of one’s merits, actions and abilities. Similarly such an interchange also takes place between Kshatriya and Vaishya.
Hundreds of examples from Bharatiya history can be cited in support of the fact that Varna Vyavastha is based on an individual’s vocation and action, and has nothing to do with his birth.
Examples in Bhartiya History
- Aiterya Rishi was the son of Das. But he became a “उच्च कोटि” Brahmin and composed Aiterya Brahmana and Aiterya Upanishad.
Aiterya Brahman Grantha is considered to be very important to understand the Rigveda. - Raja Vishvamitra who- was born of Kshatriya parents became a Brahmarshi.
- SatyakamJabal was son of ganika became Brahmavadi Rishi (an exponent of the highest reality, Brahma)
- Matanga who was born in a Chandal family came to be called a Rishi.
- Dasi’s son, Vidur, became the primeministerof Raja Dhritarashtra and came to be known as a Mahatma.
- Ravana who was son of Vishrava Rishi came to be called a ‘demon’ for indulging in evil deeds.
- Raghu, the ancestor of Rama, had a son named Pravridha. He was outcast from the Kshatriya clan due to his misdeeds and misdemeanor and became a demon. Trishanku, originally a king became a Chandal.
- King Daksha’s son Prashadh became a Shudra, he attained salvation by doing penance as an atonement. (Vishnu Purana 4.1.16)
- Many of Vishwamitra’s sons come to be called shudras.
- Despite being a king, trishanku became a Chandala by deeds.।
- King Daksha’s son Prashadh became a Shudra, he attained salvation by doing penance as an atonement. (Vishnu Purana 4.1.16)
- Many of Vishwamitra’s sons come to be called shudras.
- Despite being a king, trishanku became a Chandala by deeds.
- Vatsa became a Rishi even after being born in the Shudra clan (Aiterya Brahmin 2.19)
- Mahabharata Anusandhan Parva (35.14-18) also includes many other names in the same list – Mekal, Lat, Kanvashira, Shaundik, Darva, Chaur, Shabar, Barbar.।।।।
This will strengthen the varna system in Bharat and will also end discrimination of high and low! If we understand nd adopt this pure varna system, then it is certain that unity will develop in humans and it will end the problem of casteism in Bharat forever!
Conversation Between Sakalya And Maharishi Yajnavalkya
–Brihadaranyaka Upanishad Chapter 3
Sakalya: How many gods are there?
Yajnavalkya: Three hundred and three. Then he says, Three thousand and three.
Sakalya: Is this the answer that you give me to my question, how many gods are there? Three thousand and three; three hundred and three! Have you no other answer to this question?
Yajnavalkya: There are thirty-three gods.
Sakalya: All right! (not satisfied with answer). Tell me again properly; how many gods are there?
Yajnavalkya: Six are there.
Sakalya: How many gods are there. Tell me again. Think properly.
Yajnavalkya: Only three gods are there.
Sakalya: How many gods are there? Tell again.
Yajnavalkya: Two gods are there.
Sakalya: Tell again; how many gods are there?
Yajnavalkya: One and a half gods.
Sakalya: “What is this you say, one and a half gods. Tell again properly; how many gods are there?”
Yajnavalkya: “One god is there,”
Sakalya: All these numbers that you have mentioned– three thousand and three, three hundred and three – what are these gods? Give the names of these gods, the devas.
Yajnavalkya : All these three thousand and all that I mentioned – they are not really gods. They are only manifestations of the 33. The 33 are the principal manifestations, and others are only their glories, radiances, manifestations, magnificences or forces, energies, powers.
Sakalya: But what are these thirty-three?”
Yajnavalkya: The
thirty-three gods are eight Vasus, eleven Rudras, twelve Adityas, then
Indra and Prajapati– these make thirty-three gods.
Sakalya: What are these Vasus which are eight in number?
Yajnavalkya: Fire is one deity; earth is one deva; air is another; the atmosphere is one deva; the sun is one deity; the heaven is one deva; moon is one deva; the stars are one deva. These constitute eight groups”
Sakalya: Why do you call them Vasus?”
Yajnavalkya: Everything is deposited as it were in these constituent principles. Therefore, they are called Vasus.
Sakalya: Who are the Rudras?
Yajnavalkya: The ten senses and the mind make eleven. These are the Rudras.
Sakalya: What are the twelve Adityas, the suns?
Yajnavalkya: They are twelve forces of the sun, takes away the vitality of people.
Sakalya: Who is Indra? Who is Prajapati?
Yajnavalkya: The rain cloud can be called Indra. Sacrifice can be called Prajapati.
Sakalya: What do you mean by rain cloud?
Yajnavalkya: By rain cloud I do not actually mean the cloud, but the lightning which is the embodiment of energy.
Ishwara is one, but he has many names and forms.
Om Namo Nārāyaṇaya
Victory In Defeat
Once Janaka, the emperor of Videha, performed a Brahmayajna. Janaka wished to know which of the brahmins was the most erudite Vedic scholar. So he confined a thousand cows in a pen and fastened on the horns of each ten padas of gold.
None of the brahmins dared. Then Yajnavalkya said to one of his pupils: “Dear Samsrava, drive these cows home.” Taking the command from his guru, he drove the cows away.
The brahmins were furious and challenged Yajnavalkya for a debating relating the Vedas.
Many illustrous sages like Asvala, Artabhaga, Bhujyu, Ushasta, Uddalaka challenges him. Yajnavalkya answers all their questions and defeats them in the debate. Among them was the women sage Gargi, the daughter of Vachaknu, who is wise and well versed in Vedas.
Addressing the assembly, Gargi said, “Revered Brahmins, I shall ask Yajnavalkya two questions. If he is able to answer them, no one among you can ever defeat him. He will be the great expounder of the truth of Brahman.”
Yajnavalkya said, “Ask, O Gargi.”
Gargi said, “Yajnavalkya, that which they say is above heaven and below the earth, which is between heaven and earth as well, and which was, is, and shall be– tell me, in what is it woven, warp and woof?
Yajnavalkya said, “That of which they say, O Gargi, that it is above heaven and below the earth, which is between heaven and earth as well, and which was, is, and shall be–that is woven, warp and woof, is the ether. “Ether (Akasha) is the subtlest element.
So subtle that it is often indistinguishable from Consciousness. Without it nothing can exist. Yet there is more”.
Gargi said, “Thou hast answered my first question. I bow to thee, O Yajnavalkya. Be ready now to answer my second question.”
Yajnavalkya said, “Ask, O Gargi.”
Gargi said, “In whom is that ether woven, warp and woof?”
Yajnavalkya replied, “The seers, O Gargi, call him Akshara – the Immutable and Imperishable Reality. He is neither gross nor fine, neither short nor long, neither hot nor cold, neither light nor dark,
neither of the nature of air, nor of the nature of ether. He is without relations He is without taste or smell, without eyes, ears, speech, mind, vigor, breath, mouth. He is without measure; he is without inside or outside. He enjoys nothing; nothing enjoys him.
At the command of that Reality, O Gargi, the sun and moon hold their courses; heaven and earth keep their positions; moments, hours, days and nights, fortnights and months, seasons and years–all follow their paths; rivers issuing from the snowy mountains flow on, some eastward,
some westward, others in other directions.’
He, O Gargi, who in
this world, without knowing this Reality, offers oblations, performs
sacrifices, practices austerities, even though for many thousands of
years, gains little: his offerings and practices are perishable.
He, O Gargi, who departs this life without knowing the Imperishable,
is pitiable. But he, O Gargi, who departs this life knowing this, is
wise.”
This Reality, O Gargi, is unseen but is the seer, is unheard but is the hearer, is unthinkable but is the thinker,
Is unknown but is the knower. There is no seer but he, there is no hearer but he, there is no thinker but he, there is no knower but he. In Akshara, verily, O Gargi, the ether is woven, warp and woof.
Then said Gargi: Venerable brahmins, you may consider yourselves fortunate if you can get off from him through bowing to him. None of u, I believe, will defeat him in arguments about Brahman. Thus Yajnavalkya comes out as a victor.
But in my views Gargi won even after losing.
