barney
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Posts posted by barney
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Maadhav perception more accurate. Jiva or Jivatma is a spark form the Supreme Bhraman. Without this Jivatma the body becomes a zombie. Jivatma is imortal and has the power to even leave this body and return at will. But as we are all entangled with family bonds and love for material wealth the Jivatma has lost it's power to act at will. One we learn to control the five senses and focus our mind towards the Supereme Being tha it wil be regenerated and can even comunicate with the Lord directly like telepathy. Now that is another subject we wil have to deal with later.
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Let me say a few word before you start your HK's concept of belief in Krishna and BG. What came first the vedas or Gita? You do not seem to understand the real concept of God worship. Do you know that as you believe in Krishna who appeared in Dvapara yuga those in the next yuga which will be Satya yuga would belive in Kalki as God. So you concept of only Krishna will deminish. Krishna is only an avathar of the Supereme Bhraman and as we all know the Supreme Brahman has no form but he will take one when necessary and the other form of Gods are all his as our soul too belongs to him and him only.
e are not telling you that you should not pray to Krishna or Narayana but you must also reapect other forms of HIS and as all this is under one roof tand hat is HINDUISM or SANATHANA DHARMA as we would like to be reconized. Dividing ourselves will only proof that our religion is a weak religion. If you are adamant in saying that you are not a Hindu and that you will only respect and adhere to Lord Krishna I would advice you to become a Muslim as it is he only religion that says God do not menifest or reincarnate and the is no such think as karma and there is no form for God and idol worship is satanic. So, would you except the concept of Islam and do away with Hiduism? It is your choice and I think you should make up your mind because as I see from your posting I think Islam will fit you best.
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If it is the fate of the fish to be killed and eaten that no one can stop it. As you cannot stop and accident from happening. What is karma is clearly explained. If bad actions are committe by a person than he will be treated with bad karma. The actions of yesterday is seen today and what is being done today will be seen tomorrow so is life. What has been done in past life will determine by this life and what is done in this life will determine the next life. The cycle wil not end until one comes to realize the Supreme Brahman on his on, not be you or me.
The are 1.2 billion Muslims plus another l.5 billion Christians are comsuming all kinds of meat such as poultry, cattle, sheeps, goats, fish and so on. Now tell me why are this people continue eating for generations after generations and yet there seem no action from the Amighty. reason is to eat the animals is their fate and to be eaten by these people is the animals fate and none can change that until and unless God himself decends to eathr in his onw form to change all that. But of course if he does that man being always qurious and doubtful would doubt his appearance too. He migh just call him another magician.
Say or think what you want but as long as the law of karma is at work all this will go on and it is actuall a lesson for the righteous to understand the mysterious ways God works his plan on earthlings.
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Smriti (such as the Manu dharma shastra) is not a part of the original Sanatana Dharma of the Vedas, and Hindus are free to criticize and discourage any part of smriti, which is in conflict with shruti. Therefore, these claims that Hinduism promotes the inequality of women are completely null and void.
Rigveda (RV) is the only scripture among those of all religions in which the divine TRUTHS are revealed to women sages and some of these hymns describing the revelation find a prominent place in the Rig Veda Samhita like the hymn 10.125 (tenth mandala, 125 sukta or hymn) attributed to the women sage Vak Ambrini. There are more than thirty women sages in Rig Veda with specific hymns associated with them. In all the Semitic religions like Christianity, Islam etc there is no mention of any revelation to women and no woman is listed among the prominent disciples of the founders or prophets of those religions. For instance the hymn 10.85, the so-called marriage hymn, explicitly states that the daughter in- law should be treated in the family as a queen, Samrajni [queen of Kingdom], by all members especially the mother in-law, husband, father in-law etc. Thus the statement that ' women were oppressed in Hindu society even from the Vedic times' made orally and in popular writings by some analyst is nothing but only propaganda. Some of the quotations given by these critics are from the period of the sutra books, which are dated more than two thousand years later than the Rig Veda. Naturally these critics suppress quotations, which speak of the high status of women in the society of Rig-Vedic period and the period of Upanishads.
"Where women are honoured there the gods are pleased; but where they are not honoured no sacred rite yields rewards," declares Manu Smriti (III.56) a text on social conduct.
"Women must be honoured and adorned by their fathers, brothers, husbands and brothers-in-law, who desire their own welfare." (Manu Smriti III, 55)
"Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers." (Manu Smriti III, 57).
"The houses on which female relations, not being duly honoured, pronounce a curse, perish completely as if destroyed by magic." (Manu Smriti III, 58)
"Hence men who seek their own welfare, should always honour women on holidays and festivals with gifts of ornaments, clothes, and dainty food." (Manu Smriti III, 59)
In ancient India, Hindu women did not veil their faces and they enjoyed considerable amount of freedom in society. But repeated attacks on Hindu India by foreigners through centuries changed the situation.
"The killing of men and enslaving of women and children was standard practice in Islamic conquests. Thus when Mohammed bin Qasim conquered the lower Indus basin in AD 721, he entered Multan and, according to the Chach-Nama, "6,000 warriors were put to death, and all their relations and dependents were taken as slaves." This is why Rajput women took to immolating themselves en masse to save their honour in the face of the imminent entry of victorious Muslim armies, eg. 8,000 women immolated themselves during Akbar's capture of Chittorgarh in 1568 (whereas this most enlightend among Muslim rulers also killed 30,000 non-combattants).
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The Law of Divine Unity:
The whole universe is permeated with divine presence. Therefore one should deal with every object in it as if one is dealing with oneself or with God. God is omnipresent and omniscient. Everything in this universe is thus very sacred and very divine. Because it is filled with the presence of God, every thing here deserves respect and consideration. He, who is aware of this truth, treats every object in the universe with unconditional respect, love and consideration.
He treats everything and everyone here the way he treats himself or the way he expects others to treat him.
He treats everyone and every thing as if it is a part of him or an aspect of God. He knows that if he does not do so, somewhere he may have to pay for the consequences of his ignorance and selfishness. He realizes that if he treats the world around him wrongly, the world would become inhospitable for him, that if he indulges in the destruction of nature around him than surely nature would slowly make life difficult for him too. He lives with the awareness that if he treats people with goodness in his heart, he begets their goodness, but if he frowns at them, they too would. All religions preach this law. Those who seek harmony and peace in life understand this principle very well and treat every thing in the world with due respect and a sense of sacredness. This law demands that you have to treat every one as how you want to be treated by others. It enjoins that you develop the vision of oneness of the universe and deal with it accordingly.
Those who observe this law are forever connected to the presence of Divine with in themselves and with in others. They are connected to the flow of universal love that stems from the Oneness of the universe. Those who are self-centred and ignore this law may achieve temporary gains at the cost of others, but they remain mostly unhappy, disturbed and unloved. This law can be followed sincerely only when a person comes out of the little cocoon he builds around himself, without excluding others from the gains he makes and without exploiting others for the gains he wants to make. When we fill our hearts, with expectations and unlimited desires for our own comforts and happiness, there would but be little scope to express the natural flow of divine love through us. The love that we block in our hearts also blocks the love that is due from others.
When love for others and consideration for others desert a person, he has but loneliness only as his companion, that breeds in him the darkness of insecurity and unlimited anxiety towards his own future. But when he emerges out of his little world and tries to embrace the world with open arms and clean minds, he grows in the light of that awareness and learn see the world as an aspect of God.
He lives with the assured feeling that when the need arises, the world would open its arms and embrace him too.
The Law of Inherent Balance:
There is an inherent balance in all created things. If you want peace and happiness all around you and within you, you have to respect this law and keep this balance in your life as well as your environment. Everything in this world is balanced. For every force here there is an opposite and balancing force. Pairs of opposites hold the world. You destroy one and you will destroy the other soon.
According to this law, happiness and peace are possible only when you do not disturb the harmony and the order that exists in yourself and in the whole creation around you.
Whether it is in spiritualism or materialism, in your personal life or professional life, the middle path is always the best path. It is something else if you want to renounce the world and choose to lead the extreme ascetic life to extinguish all pairs of opposites and achieve stability of mind and union with God. But if you want to remain ordinary and lead a normal human life, it is better to stick to the middle path for there in lays your safety and stability. Whether it is your thoughts or your actions, your relationship with yourself or with others, what brings you ultimate peace and happiness is this balanced approach.
It is a well-known fact that biologically human beings cannot tolerate extreme physical conditions. We tolerate neither extreme pleasures nor extreme pains. We cannot strain the mind or the body beyond a certain degree.
Extreme rest or exertion is both harmful to our wellbeing. One cannot live for long if one chooses to indulge oneself beyond tolerable limits. Life on earth is conditioned on this principle. Our bodies and minds have evolved on the principle of balance and moderation. Whoever we are and whatever may be our achievements, we cannot withstand extreme situations in life. We should therefore understand this truth and maintain harmony and balance in our lives and activities by remaining within our limits and safeguarding the order and balance that exists both within and without.
The Law of Individual Reality :
You are the creator of your life and your reality. Your thoughts become your actions and your actions create the circumstances in your life. You are responsible for everything that happens to you in your life.
This is the simple law of as you sow so you reap.
It can also be called the law of motion and emotion.
Every thought that we send out into the universe comes back to us with accumulated energy of its own kind.
When negative thoughts go out of our minds, they will come back to us with redoubled negative energy and give us lot of pain and unhappiness. Positive thoughts on the other hand bring in positive energy and energize us, establishing in the process peace and harmony in our consciousness.
Our actions too yield the same results. Our positive actions bring in positive rewards and our negative actions bring negative rewards. The energy that we unleash, either in the form of a thought or action always comes back to us with increased force. Thus through our actions and thoughts we are constantly creating our own realities.
Whatever we give comes back to us. We should therefore be very careful about our thoughts and actions as they have a lasting influence on the pattern of our lives.
People blame others for what happens to them. Little do they know that if any one is to be blamed it is the person himself who made it happen to himself! Wisdom is when something happens to you, instead of looking around for excuses and placing the blame on others, look into yourself and ask yourself why you made it happen? Why you invited those conditions and circumstances into your life?
Perhaps it was because you wanted to learn something out of that experience. Perhaps you wanted to strengthen some aspect of your personality or resolve some long troubling relationship. When you start accepting responsibility for the events of your life, you begin to learn more about yourself, your inner thoughts, your fears and aspirations. Out of this awareness you also start expanding your consciousness, become aware of your thought processes, and through this awareness you finally learn to change the conditions of your life.
The Fifth Law: The Law of Harmony
Truth is Harmony; Truth is 'Rta', order.
The ancient believed in 'rta' (pronounced ritha) meaning the universal order or harmony. 'Rta' is an ancient word to which we can trace at least few important words that are known to us today. One is the Sanskrit world 'ritu', which means season. The others are the Latin word 'rhythmus', the French word 'rhythme', the Greek word 'rhuthmos' and the English word 'rhythm', all meaning, beat, pulse, metre, pattern, order, flowing, and harmony. Let us understand why the concept of harmony and rhythm was considered so important by our ancient generations and why they elevated it to the level of highest divinity. They did so because they considered Truth, harmony and order to be the Ultimate Reality lying beyond all realities, the hidden secret behind all manifest creation, or the Absolute Truth above all relative truths.
What is truth?
Truth does not necessarily mean only verbal truths.
Truth is the fundamental reality where there are no conflicts and confusion, no divisions and separation, but only unity and harmony. Truth is where there is movement without obstruction and where there is order without confusion. Where there is conflict, separation and feeling of alienation, there is no truth. Where there is division and alignment of divisions into opposing parts there is no truth. There is no truth in ones life and ones being unless there is total harmony in ones whole being, which include ones activities, thoughts and environment. Truth resolves all conflicts, divisions and differences and establishes permanent peace, order and harmony in ones life.
There is conflict when you consider the world outside is different and separate from you. There is conflict when you consider others are different and separate from you.
There is conflict when you consider that some one is good, or some one is bad; that some thing is this or some thing is that. There is conflict as long as you pass petty judgements about yourself or about the world around you.
Unless you learn to resolve these differences, by expanding your consciousness, and learn to appreciate them in their own light, you cannot have real harmony and peace in your life. The ordinary mind cannot understand this truth because it is still steeped in ignorance. But at the highest level of consciousness, all conflicts and confusion resolve themselves into one beautiful, harmonious whole. You may call it divine. You may call it God, This or That. The fact is, it is one, it is whole, it is harmony and order, without any divisions and without any conflicts.
At that level even in the seemingly chaotic conditions of life one can perceive harmony and certain order. That which we understand as good or that we understand as bad, become but the facets of the same Truth. He who realizes this fundamental reality of our existence no more suffers from inner confusion and conflicts. He suffers no more from the relative conflicts of his life or relationships. He stops judging things from the limited values of his mind and consciousness. He learns to forgive people. He learns to tolerate opposition. He learns to accept the conditions of his life without complaint. He accepts people and their weaknesses without reservations. For him there is nothing higher or lower, nothing sacred or evil. Nothing motivates him to take sides or judge the diversity of creation. He lives in harmony with himself and with others, with the world within himself and with the world external to him. He suffers not from fear or insecurity, or from worries and anxieties about himself or his life. This is the truth.
If you want to live in peace, stop categorizing and grouping things and people, and it includes you also. Stop judging things from the relative state of your mind, against the partial truths you know and believe in. Understand that harmony comes when you live in peace with the world around you, and when you accept it whole heatedly and unconditionally without measuring it against your limited knowledge. It happens when you become an embodiment of 'Rta', the rhythm of life and creation, in which the ancients believed so much.
The Law regarding Belief, Reason and Emotion:
You must learn to use appropriately the three forces of your personality namely emotion, reason and faith, to achieve peace and harmony in your life and move closer to God. Emotion, reason and belief are equally important in human life. They serve different purposes. But they are complimentary, which means that you need them all equally to conduct yourself in this world. Be it your ordinary life or spiritual, without the one the other two do not take you far. These three help us to conduct ourselves in this world, but in their own different ways. It is difficult to say which is more useful than the other two. He who has mastery over these three forces, is a master of himself and is qualified to reach God than any one else.
Emotion, reason and faith actually emanate from the body, the mind and the inner spirit, or alternatively, the animal, human and divine components of the human personality. The Great Trinity, namely Lord Siva, Vishnu and Brahma, the divinities that exist at the microcosmic level also, where as the whole human personality can be compared to the Cosmic Man (Purusha) or Supreme Being of the macrocosm. Without these three components, creation and our existence are incomplete. Emotions connect us to the world while reason helps us to solve the problems of our existence. Belief help us to transcend ourselves to reach the world beyond. Emotions bring people together through the power of love or the joy of being together. But do not help us maintain them for long. Reason helps us to understand the world around us intelligently, but does not take us far in building relationships that are based upon unconditional love, especially when the relationship are no more yielding the expected results. Reason cannot also explain properly the mysteries of our existence or the need for us to become spiritual. Its vision and its field of activity are limited to the tangible and to the sensory world. It is where faith comes to our aid. It helps us to reason beyond reasons to pursue the path of spirituality so that we may realize Truth in a different way. It enables us to overcome our selfishness and petty mindedness so that we learn to love others unconditionally and sacrifice our selfish interests for the common welfare of all.
When difficulties surround us and we have exhausted our rationale means to deal with them, or when we are overwhelmed with the negative emotions of fear and hostility, faith provides us with some meaningful clues and the required answers to sustain ourselves. When emotions and reason let us down, faith is the comforting and soothing companion. If you have faith in yourself and in God, you can withstand greater difficulties and maintain your inner balance. Trust is an aspect of faith only. Trust can bring diverse individuals and groups together so that they can work together and live in harmony, though this does not happen all the time, as we do not have enough faith in each other. It is trust, which is responsible for our social, political or economic institutions. But when people lose faith in them, they either use reason to change them or succumb to their emotions to destroy them.
Emotions on their own destabilize our lives. Reason on its own leads us to unlimited ambition and selfishness and in the process endangers the very safety and survival of our existence. Faith on its own binds us to blind superstition and dogmatism. Emotions may cause harm if used inappropriately or not regulated properly. The body can suffer from enormous damage because of negative emotions. But take emotions completely out of our systems and what you find will be automatons, devoid of any love for life or concern for them-selves or others. If you take emotions completely of our consciousness, the institutions of family and society would collapse under the heavy burden of reason and conditional relationships alone. We should therefore know when and where to use these three instruments appropriately for the greater benefit of all. Cultivate the positive emotions of love; compassion, courage and inner joy, discarding wherever possible it’s corresponding negative emotions. Whether it is in your physical life, material life or spiritual life, learn to use three forces of your personality for your peace and inner happiness.
Bring out the best of your emotions in your relationships. Use the best of your reasoning in times of difficulties and when you stand alone in the contemplation of God, let the light of your faith shine through your heart. Be a complete man, with the Trinity firmly balanced in you.
The Law of Suffering:
Suffering comes to us because of our inner imperfections. To the extent we learn from our suffering and learn from it, our suffering is mitigated.
Suffering is not a negative but a positive and dynamic force. Its aim is to open our eyes and correct our ways. It comes into our lives, not because we are destined to suffer, but because it has a message to deliver.
When you pursue a wrong path, aim for a wrong goal, make some wrong choices or give expression to some inner imperfection, you suffer and in that suffering lies a warning that you need to change. To the extent you become aware of it and respond positively to it and to the extent you correct yourselves or your actions, your suffering disappear. The hidden purpose of suffering therefore is not to really subject you to physical or mental anguish, but to improve you in some aspect of your life. Those who refuse to listen to its message continue to suffer, perhaps more intensely, till good sense prevails and the required change comes in them. The reason why every one suffers to some degree in the world is because every one is imperfect in some way and is in need of some improvement. It is through suffering that life evolves on earth. So when suffering comes into the life of an individual, he must look into himself deeply and find out the root cause. He must find out what its true message is, what it wants in him to change or improve. Once he identifies the cause, he must take necessary steps to change himself. He should strive sincerely remove the cause. This way suffering becomes not a dark affliction, but a beacon of light guiding us in the right direction towards the future.
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THE HINDU CONCEPT OF TIME
According to Hindu religion and cosmology the flow of Time is eternal. Creation and Dissolution are only two events in a long cyclic succession of Cosmic events. There is no beginning in the past and there is no end to the future. Creation is a manifestation in concrete terms of the Absolute. Dissolution is when all the created universe merges in the Absolute. And that is when the period of non-manifestation begins. The periods of manifestation and non-manifestation alternate. These are the days and nights of Brahma. Brahma Himself is a manifestation of the Absolute. He has a life of 100 years in His time. Between one Kalpa (technical name for Brahma’s day) and the next, the only thing that survive are, Brahma himself (who has to be ‘brought back to memory’, by the Absolute, after his ‘sleep’ !), the Vedas in their latent form and the collected aggregate of vaasanaas (imprints of actions and thoughts) of all individual souls. Just as each kalpa is followed by another kalpa with an intervening Cosmic Night and so also one Brahma is followed by another Brahma.
Portion of Brahma’s day elapsed so far
(till say, 2000 A.D.) consists of
Age of the Universe
Portion of Brahma’s day elapsed so far (till say, 2000 A.D.) consists of
Duration Table·
6 manvantara-twilights (6 x 4l ) ·
6 manvantaras completed (6 x71 x10l ) ·
1 manvantara-twilight before the 7th (4 l ) ·
27 maha-yugas past in this manvantara (27 x 10l )
·elapsed yugas in this maha-yuga ((4 + 3 + 2) l )
·5102 years in kali-yuga This adds up to 4567 l + 5102 = 1,972,949,102 human years This is the present (as of 2000A.D.) age of the universe in this day of Brahma
Duration Table:
Duration of Kali-yuga (l ) = 432,000 (human years) Duration of Dvapara-yuga (2l )Duration of Treta-yuga (3l )
Duration of Satya-yuga (4l )
Duration of maha-yuga: (l + 2 l + 3 l + 4l ) = 10lDuration of manvantara: 71 x 10l
Duration of one manvantra- twilight : 4l
(one before every manvantara)
What follows is a description of the age of Kali as found in the Vedic scriptures. Kali-Yuga (the age of quarrel) started 5,000 years ago (3,102
B.C.) and is scheduled to last a total of 432,000 years, leaving 427,000 years to go. At the end of Kali-Yuga (i.e., in 427,000 years) The
Yuga-cycle will start over with Satya-Yuga, the Age of Truth. In the age of Kali, people are spontaneously attracted to sinful
activities and are devoid of the regulations of the scriptures. The so-called "twice-born" are degraded by their low-class activities and
those who are born in low-class families are alway s hostile to brahminical culture. Indulging in overeating, absorbed in bodily consciousness,
lazy, intellectually dull and greedy for others properties, they are consistently against God-consciousness. Due to being overly inclined
towards false paths without essence, they manufacture their own processes for self-realisation. Neglecting their actual duties they are expert in blaspheming you (the Supreme Personality of Godhead) and the saintly persons; hence again Mother Earth is in tears due to this burden. "O learned one, in this iron age of Kali men have but short lives. They are quarrelsome, lazy, misguided, unlucky and, above all, always
disturbed." (S.B. 1.1.10)
"In the Kali-Yuga the population is just a royal edition of the animals. They have nothing to do with spiritual knowledge or godly religious life. They are so blind that they cannot see anything beyond the jurisdiction of the subtle mind, intelligence or ego, but they are very much proud of their advancement in knowledge, science and material prosperity. They can risk their lives to become a dog or hog j ust after leaving the present body, for they have completely lost sight of the ultimate aim of life." (S.B.1.3.43)
The people of the world in this age of Kali are always full of anxieties. Everyone is diseased with some kind of ailment. From the very faces of the people of this age, one can find out the index of the mind. Everyone feels the absence of his relative who is away from home. The particular symptom of the age of Kali is that no family is now blessed to live together. To earn a livelihood, the father lives at a place far away from the son, or the wife lives far away from the husband and so on. There are sufferings from internal diseases, separation from those near and dear, and anxieties for maintaining the status quo. These are but some important factors, which make the people of this age always unhappy. With the progress of the age of Kali, four things particularly, namely the duration of life, mercy, the power of recollection, and moral
or religious principles will gradually diminish. Since Dharma, or the principles of religion, would be lost in the proportion of three out of
four, the symbolic bull is standing on one leg only. When three fourths of the whole world becomes irreligious, the situation is converted into hell for the animals. In the age of Kali, godless civilizations will create so many so -called religious societies in which the Personality of Godhead will be directly or indirectly defied. And thus faithless societies of men will make the world uninhabitable for the saner section of people. In this age of Kali, the women and the children will be grossly neglected and left unprotected. In this age illicit connection with women will render many women and children uncared for. Circumstantially, the women will try to become independent of the protection of men, and marriage will be performed as a matter of formal agreement between man and woman. In most cases the children will not be taken care of properly.. Education and bad character go ill together, but such things will run parallel. The administrative heads as a class will condemn the tenets of Vedic wisdom and will prefer to conduct a so-called secular state. Even a philosopher and writer of many books on religious principles may also accept an exalted post in a government, which denies all the moral codes of the sastras. These are some of the symptoms of the Kali age, which are harmful to the general welfare of human society. Therefore, by the influence of the age of Kali, everywhere, politically, socially or religiously, everything is topsy-turvy, and therefore for the sane man it is most regrettable. (S.B.1:16:19-22).
As the earth becomes crowded with a corrupt population, whoever among any of the social classes shows himself to be the strongest will
gain political power. Losing their wives and properties to such avaricious and merciless rulers, who will behave no bet ter than ordinary thieves, the citizens will flee to the mountains and forests. Harassed by famine and excessive taxes, people will resort to eating leaves, roots, flesh, wild honey, fruits, flowers and seeds. Struck by drought, they will become completely ruined. The citizens will suffer greatly from cold, wind, heat, rain and snow. They will be further tormented by quarrels, hunger, thirst, disease and severe anxiety. The maximum duration of life for human beings in Kali-Yuga will become fifty years.
By the time the age of Kali ends, the bodies of all creatures will be greatly reduced in size, and the religious principles of followers of
varnasrama will be ruined. The path of the Vedas will be completely forgotten in human society, and so-called religion will be mostly atheistic. The kings will mostly be thieves, the occupations of men will be stealing and lying and needless violence, and all the social classes will be reduced to the lowest level of sudras. Cows will be like goats, spiritual hermitages will be no different from mundane houses, and family ties will extend no further than the immediate bonds of marriage. Most plants and herbs will be tiny, and all trees will appear like dwarf semi trees. Clouds will be full of lightning and homes will be devoid of piety. At that time, the Supreme Personality of Godhead will appear on the earth. Acting with the power of pure spiritual goodness, He will rescue eternal religion."
(S.B.12.2.1-16)
In the age of Kali, people’s minds will always be agitated. Famine and taxation, my dear King, and will will emaciate them and will always be disturbed by fear of drought. They will lack adequate clothing, food and drink, will be unable to properly rest, have sex or bathe themselves, and will have no ornaments to decorate their bodies. In fact, the people of Kali-Yuga will gradually come to appear like ghostly, haunted creatures. Men will develop hatred for each other even over a few coins. Giving up friendly relations, they will be ready to lose their own lives and kill even their own relatives. Men will no longer protect their elderly parents, their children or the unrespectable wives. Thoroughly degraded, they will care only to satisfy their own bellies and genitals. Terrified, about to die, a man collapses on his bed. Although his voice is faltering and he is hardly conscious of what he is saying, if he utters the holy name of the Supreme Lord he can be freed from the reaction of his furtive work and achieve the supreme destination. But still people in the age of Kali will not worship the Supreme Lord."
(S.B.12.3.24-44).
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"yaa devie sarvabhuuteshhu maatru roopineh sansthitaah”.
”yaa devie sarvabhuuteshhu shakthi roopineh sansthitaah”
”yaa devie sarvabhuuteshhu shaanti roopineh sansthitash”
”namastasyaih namastasyaih namastasyaih namo namaha"
O mother, who is present everywhere, who is embodiment of Universal Mother,
O mother, who is present everywhere, who is embodiment of Power and Energy,
O mother, who is present everywhere, who is embodiment of Peace,
I bow to thee, I bow to thee, I bow to thee.
Sree Durga Dhyanam
sarva sroop-eh sarveseh
sarva shakthi smanvidhey
payepyas thrahi noh devi
durga devi namohsthuthey
Sree Durga Astottara Shatanamavali
Om Drugayai namah
Om Shivayai namah
Om Maha-lakshmyai namah
Om Maha-gouryai namah
Om Chandikaye namah
Om Sarva-gynayai namah
Om Sarva-lokeshayai namah
Om Sarva karma-phala-pradayai namah
Om Sarva teerdha-mayai namah
Om Pun-yayai namah
Om Deva-yonaye namah
Om Ayoni-jaayai namah
Om Bhume-jaayai namah
Om Nirgu-nayai namah
Om Aadhara-shaktyai namah
Om Aanee-shvaryai namah
Om Nirgu-nayai namah
Om Niramham-karayai namah
Om Sarva-garva-vimar-dhinyai namah
Om Sarva-loka-priyayai namah
Om Vaanyai namah
Om Sarva-vidyadhi-devataayai namah
Om Parvatyai namah
Om Devamatre namah
Om Vanee-shayai namah
Om Vindya-vasinyai namah
Om Tejo-vatyai namah
Om Maha-matre namah
Om Koti-surya-sama-prabhayai namah
Om Deva-tayai namah
Om Vahni-rupayai namah
Om Sate-jase namah
Om Varna-rupinyai namah
Om Guna-shayayai namah
Om Guna-madhyayai namah
Om Guna-traya-vivarji-tayai namah
Om Karma-gynana-pradayai namah
Om Kantayai namah
Om Sarva-samhara-karinyai namah
Om Dharma-gynanayai namah
Om Dharma-nistayai namah
Om Sarva-karma-vivardhi-tayai namah
Om Kamakshmai namah
Om Kama-samhartyai namah
Om Kama-krodha-vivarji-tayai namah
Om Shan-karyai namah
Om Sham-bhavyai namah
Om Shan-tayai namah
Om Chandra-suryagni-lochanayai namah
Om Suja-yayai namah
Om Jaya-bhumi-shtayai namah
Om Jaahnavyai namah
Om Jana-puji-tayai namah
Om Shastrasyai namah
Om Shastra-mayyai namah
Om Nityayai namah
Om Shubhayai namah
Om Chandhrardha-mastakayai namah
Om Bharatyai namah
Om Bramaryai namah
Om Kalpayai namah
Om Karalyai namah
Om Krushana-pingalayai namah
Om Bramhai namah
Om Narayanyai namah
Om Roudryai namah
Om Chandra-mruta-pari-srutayai namah
Om Jyeshtayai namah
Om Indirayai namah
Om Maha-mayayai namah
Om Jagat-grushtya-dhika-rinyai namah
Om Bramhanda-koti-samsdha-nayai namah
Om Kaminyai namah
Om Kamalaa-layayai namah
Om katya-yanyai namah
Om Kalaa-teetayai namah
Om Kala-samhara-karinyai namah
Om Yoga-nishtayai namah
Om Yogi-gamyayai namah
Om Yogi-dyeyayai namah
Om Tapa-svinyai namah
Om Gynana-pupayai namah
Om Niraka-rayai namah
Om Bhakta-bhishta-phala-pradayai namah
Om Bhutatme-kayai namah
Om Bhuta-matre namah
Om Bhute-shyai namah
Om Bhuta-darinyai namah
Om Svadhayai namah
Om Naree-madhya-gatayai namah
Om Shada-dharadi-vardhinyai namah
Om Mohitam-shubha-dayai namah
Om Shubhrayai namah
Om Sukshmayai namah
Om Matrayai namah
Om Nirala-sayai namah
Om Nimna-gayai namah
Om Neela-samka-shayai namah
Om Nitya-nandayai namah
Om Harayai namah
Om Paraayai namah
Om Sarva-gynana-pradayai namah
Om Anamtayai namah
Om Satyayai namah
Om Durlabha-rupinyai namah
Om Sarasvatyai namah
Om Sarva-gatayai namah
Om Sarva-bheeshta-prada-inyai namah
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Sri Lingashtakam
Brahma Muraari Suraarchita Lingam
Nirmala Bhashita Shobhita Lingam
Janmaja Dukha Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, which is adored by Brahma, Vishnu and other Gods, which is praised by pure and holy speeches and which destroys the cycle of births and deaths.
Devamuni Pravaraarchita Lingam
Kaamadaham Karunaakara Lingam
Raavana Darpa Vinaashaka Lingam
Tat Pranamaami Sada Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, which is the destroyer of desires, which the Devas and the sages worship, which is infinitely compassionate and which subdued the pride of Raavana.
Sarva Sugandha Sulepitha Lingam
Buddhi Vivardhana Kaarana Lingam
Siddha Suraasura Vanditha Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, which is lavishly smeared with variegated perfumes and scents, which elevates the power of thought and enkindles the light of discrimination, and before which the Siddhas and Suras and Asuras prostrate.
Kanaka Mahaamani Bhushitha Lingam
Phanipathi Veshtitha Shobhitha Lingam
Daksha Suyajna Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, the destroyer of Dakshas sacrifice, which is decorated with various ornaments, studded with different gems and rubies and which glows with the garland of the serpent Lord coiled around it.
Kumkuma Chandana Lepitha Lingam
Pankaja Haara Sushobhitha Lingam
Sanchitha Paapa Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, which is smeared with saffron and sandal paste, which is decorated with lotus garlands and which wipes out all accumulated sins.
Devaganaarchitha Sevitha Lingam
Bhaavair Bhakti Bhirevacha Lingam
Dinakara Koti Prabhakara Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga which is worshipped by the multitude of Gods with genuine thoughts full of faith and devotion and whose splendor is like that of a million suns.
Ashta Dalopari Veshtitha Lingam
Sarva Samudbhava Kaarana Lingam
Ashta Daridra Vinaashaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga, destroyer of all poverty and misery in its eight aspects, which is the cause of all creation and which stands on the eight petalled Lotus.
Suraguru Suravara Pujitha Lingam
Suravana Pushpa Sadaarchitha Lingam
Paraatparam Paramatmaka Lingam
Tat Pranamaami Sadaa Shiva Lingam
Meaning: I bow before that Sada Shiva Linga which is the Transcendent Being and the Supreme Self, worshipped by all Suras and their preceptor (Brhaspathi), with innumerable flowers from the celestial gardens.
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Everything one does in lif is karma. If it is good than it is considered good karma and if it is bad than it bad karma. Your question about tribes in the amazon jungle and other parts of the world, even in the jungles of France you will see trible people who have not come into the civilized world but they are better of than we civilized morons. You see, the trible people have certain principle and they would not go beyond that whereas we civilized morons would do anything to satisfy our ego.
Yes, God protects them too although they do not know of any verdic rituals or laws of the scriptures. They are simple people who go by their daily life only to survive and not take more than that. They kill for the day to survive and not take anything more than that for the day. That is survival for them. Whereas we civilized morons although knowing very well that gluttony and greed are sin yet wedo it to please ourself and our family. But not those in the jungle. The difference between thme and us is we are all human but of different calibre. It is thier karma to be there and it is our karma to be here but we do not know who will reach the abode of the Supreme Brahman. Coz they will be judged according to their karma while we would be judged according to our karma.
The Spanish crusaders thought they were doing them a favor
and pleasing God by converting some of them into Christianity but in actual fact they have sinned against God
by doing so and that is why Spain suffered under the Islamic rule. It is their karma to be born into trible group and when thier cycle is over they would go back to him. It is not for us to decide into which religion they should be. If God wanted he would have not created such tribes but as the law of karma works in mistries ways it has to be so. Who are we to decide who should be what and where?
You have been placed in a category according to you past karma and if you live by the laws of dharma as you deem fit than you will get his grace and so will others. Let us all try to live by the laws of dharma or at least have compassion for our fellow human beings rather than thinking of making others our slaves.
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1. SADA BALAROOPAPI VIGHNADHI HANTHRI, MAHADANTHI VAKTRAPI PANCHASYAMANYA
VIDHEENDHRADHI MRIGYA GANESHABHIDHAME, VIDHATTHAM SHRIYAM KAPI KALYANAMURTHI
Though He always sports the appearance of a child, He can crumble the mountains of obstacles. Though He is elephant-faced, He is honoured even by his five-faced father Shiva (sadyojaatam, vaamadevam,aghoram, tatpurusham and iishaanam). Lord Brahma, Indra and the other Devas seek him to fulfil their aspirations. He is known as Ganesha and He is endowed with boundless glory. May He bless me with prosperity!
2. NA JANAMI PADHYAM, NA JANAMI GADHYAM, NA JANAMI SHABDAM, NA JANAMI CHARTTHAM
CHIDEKA SHADASYA HRIDHI DHYOTHATHE ME, MUKHANIS SARANTHE GIRASCHAPI CHITRAM
I know not the science of musical sounds, I know not the meanings of complex texts either, I know not the nature of slokas made of four types of padaas, nor do I know the intricacies of the gadhyam style! But in my heart, shines an effulgent light with six luminous faces, and because of that, from my mouth, amazing phrases with musical tone and meanings pour out in extempore.
3. MAYURADHIROODAM MAHAVAKYAGUDAM MANOHARIDEHAM MAHACHITTAGEHAM MAHIDEVADEVAM MAHAVEDABHAVAM MAHADEVABALAM BHAJE LOKAPALAM
O Son of Mahadeva! Seated on the peacock chariot, being the essence of the great maha vaakyaas, having wonderfully attractive body, dwelling in the heart of great sages, O the quintessence of four Vedas! Thou are indeed the Lord of the Universe.
4. YADHA SANNIDHANAM GATHA MANAVA ME, BHAVAM BODHIPARAM GATHASTHE THADHAIVA ITHI VYANJAYAN SINDHUTHEERE YA AASTE, THAMEEDE PAVITRAM PARASHAKTIPUTRAM
O Lord Subramanya! Son of spotless Parashakti [the Mother of the Cosmos], Thou have taken your abode near the sea shore Tiruchendur as if it is an indication that whenever the devotees take refuge in Thee, they can easily cross the ocean of samsara (the eternal cycle of life and death) and reach the other side of the shore safely!
5. YATHABDHES THARANGA LAYAM YANTHI THUNGA, THATTHAIVA PADHA SANNIDHOU SEVYAMANE ITHEEVORMI PANKTHEER NRINAM DARSHAYANTHAM, SADA BHAVAYE HRITHSAROJE GUHAM THAM
The waves of worries that haunt the minds of the devotees get destroyed like the waves of the ocean when they hit the shore; Thou stands on the sea-side town of Tiruchendur exemplifying this truth that the mental worry-waves get destroyed when the devotees surrender themselves at Thy feet. O Lord Guha (one who resides in the cave of the heart)! I meditate on you always!
6. GIROU MANNIVASE NARA YEDHI RUDA, THADHA PARVATHE RAJATHE THEDHIRUDA ITHEEVA BRUVAN GANDHA SHAILADHIRUDAH, SADEVO MUDHE ME SADA SHANMUKHOSTU
O Lord Shanmukha! Thou stands on the top of the Sugandha hill, proclaiming that whenever the devotees climb this hill it will give the same benefit as climbing the king of mountains (Kailas)! May the six-faced Lord on the Sugandha hills remain there to bless me!
7. MAHAMBODHITHEERE MAHAPAPACHORE, MUNEENDRANUKOOLE SUGANDHAKHYA SHAILE GUHAYAM VASANTHAM SVABHASA LASANTHAM, JANARTHIM HARANTHAM SHRAYAMO GUHAM THAM
On the shores of the great ocean which steals away the sins of the devotees, stands the Sugandha hills, the most favourable site for the sages to perform their penance! Thou resides there to destroy the worries of the devotees! O self-luminous Lord who is present in the cave of the heart! I adore Thee!
8. IASAT SWARNA GEHAI NRINAM KAMADOHE, SUMASTHOMA SANCHANNA MANIKYA MANCHE SAMUDYATH SAHASRARKA THULYAPRAKASHAM, SADA BHAVAYE KARTIKEYAM SURESHAM
In a radiant golden bedroom, on a cot set with rubies and covered on all sides with sweet smelling flowers, Thou art seated with the effulgence of a thousand suns! Thou art the answer to every desire of the heart and Thou fulfils the righteous desires of Thy devotees! Thou art the Lord of Devas and son of the Lord of the universe! O Kartikeya I meditate on Thee!
9. RANAT HAMSAKE MANJULETH YANTHASHONE, MANOHARI LAVANYA PEEYUSHA POORNE MANASH-SHATPADHO ME BHAVA KLESHA TAPTHA, SADA MODATHAM SKANDA TE . PADME
Let the mind (like a bee) which is burdened with domestic troubles become happy by hovering around Thy lotus feet which is adorned with the jingling ringlets made of rings and beads, red in color indicating grace, filled with the nectar of beauty which attracts the minds of the devotees.
10. SUVARNABHA DIVYAM BARODH BHASA MANAM, KVANATH KINKINI MEKHALA SHOBHA MANAM LASAD DHEMAPATTENA VIDHYOTHA MANAM, KATIM BHAVAYE SKANDA TE DEEPYA MANAM
Oh! Skanda, I meditate on Thy waist which is covered by a gold coloured cloth, shining with a string of ringing bells and beads, wearing a shining gold belt over the golden silk cloth, and which is by itself self-resplendent.
11. PULINDESHA KANYA GHANA BHOGA THUNGA, STHANA LINGANA SAKTHA KASHMEERA RAGAM NAMASYAMYAHAM TARAKARE TAVORAH, SVABHAKTA VANE SARVADA SANURAGAM
Oh! conqueror of Tarakasura! By embracing Valli's (hunter's daughter) well-developed breast ornated with saffron, Thy chest became red coloured, thereby manifesting your eternal grace towards devotees.and such a chest I adore.
12. VIDHOU KLUPTHA DHANDAN SVALEELA DHRI THANDAN, NIRASTHEBHA SHUNDAN DVISHATH KALADHANDAN HATHENDHRARI SHANDAN JAGATRANA SHOUNDAN, SADA TE PRACHANDAN SHRAYE BAHU DHANDAN
Oh! Shanmukha! Thy arms punished Brahma, Thy arms govern the world as Thy play; Thy arms killed Soorapadma and other demons who are enemies of Indra; Thy arms are matchless in protecting the Universe, and Thy arms are a terror to Thine enemies.I worship Thy twelve arms which do all these things effortlessly.
13. SADA SHARADA SHAN MRUGANGKA YADHISYU, SAMUDYANTHA EVA STTHITHASH CHETH SAMANTHATH SADAPOORNA BIMBA KALANKAISHCHA HEENA, TADA TVAN MUKHANAM BRUVE SKANDA SAMYAM
What can I compare to Thy six faces! If there be six full moons free from blemishes and if those moons be ever shining on all sides, even then they would be no match to your effulgent faces.
14. SPHURAN MANDAHASAI SAHAMSANI CHANCHATH, KATAKSHA VALEEBHRINGA SANGHOJVALANI SUDHASYANDHI BIMBA DHARANI SHASOONO, TAVA LOKAYE SHANMUKHAM BHORUHANI
Oh! Son of Parameshwara, I see Thy six smiling faces shining like a group of swans, having gleaming side glances ever moving like a row of bees and with red lips overflowing with nectar.
15. VISHALESHU KARNANTHA DHEERGESH VAJASRAM, DAYAS YANDHISHU DVADHA SHAS VEEKSHANESHU MAYEESHATH KATAKSHAS SAKRUTH PATHI TASHCHETH, BHAVETHE DAYASHEELA KA NAMA HANI
Oh! Son of Parameshwara! Oh Merciful Lord! When Thou hast twelve broad long eyes extending upto ears, what will Thou lose by casting that side glance for a moment (on me)?
16. SUTHANGODHBHAVO MESI JEEVETHI SHAD DHA, JAPANMANTRA MEESHO MUDHA JIGRATHE YAN JAGAD BHARA BHRIDBHYO JAGANNATHA THEBHYA, KIREETO JVALEBHYO NAMO MASTAKEBHYA
Oh! Lord of the Universe! I offer my prostration to Thy six heads wearing crowns with brilliant rubies which protect the welfare of creatures, which were smelt by Parameshwara with joy uttering six times the mantra "Child Thou were born of me, May Thou live long."
17. SPHURADH RATNA KEYOORA HARABHI RAMA, CHALATH KUNDALA SHRI-LASADH KANDABHAGA KATOU PEETHAVASA KARE CHARUSHAKTI, PURASTHAN MA MASTHAM PURARES THANOOJA
Oh Kumara! Son of Lord Parameshwara (who destroyed Tripura)! With garlands of brilliant rubies on Thy shoulders and chest, with bright cheeks shining with pendants dangling from Thy ears, wearing silk garment around Thy waist, and with Vel in Thy hand, Oh! Lord appear before me (It is said that Lord appeared before acharya when he sung this stotra)!
18. IHAYAHI VATSETHI HASTHAN PRASARYA, AAH-VAYATH-YADHA-RACH-SHANKARE MATHU RANKATH SAMUTHPATHYA THATHAM SHRAYANTHAM KUMARAM, HARASHLISHTA GATHRAM BHAJE BALAMOORTHIM
When Lord Shankara called Thee affectionately with arms extended, Thou hurriedly rose from Mother's lap and rushed into Shankara's arms who embraced Thee affectionately.I meditate on such a Lord Kumara.
19. KUMARESHA SOONO GUHASKANDA SENA, PATHE SHAKTIPANE MAYURADHIRUDA
PULINDHATHMAJA KANTHA BHAKTHARTHI HARIN, PRABHO TARAKARE SADA RAKSHA MAM TVAM
Oh Kumara! Oh Son of Lord of the Universe! One who shines in the cave of the heart as Guha! Oh Skanda! Oh Lord of the Devas' army! Oh Wielder of the weapon Vel which is the svarupa of Parashakti! One who rides on the peacock chariot! Oh Beloved of the Hunter's daughter (Valli)! Destroyer of the sins of your devotees! Enemy of Tarakasura! Oh Lord protect me!
20. PRASHAN THENDRIYE NASHTA SAMNGNYE VICHESHTE, KAPHOD KARIVAKTRE BHAYOTH KAMPI GATHRE PRAYANON MUKHE MAYYANATHE THADHANEEM, DRUTHAM ME DHAYALO BHAVAGRE GUHAM THAM
Hail Guha, Dayalo.During the last moments of my life, when I will have lost control of my senses, when I will have lost consciousness, when I will be unable move my limbs, when I will be emitting foam of phlegm, when my body will be trembling with fear of death, when I will have none to protect me, Thou must hasten to give me darshan then.
21. KRITHAN THASYA DHOOTESHU CHANDESHU KOPATH, DAHA CHINDHI BHINDHEETHI MAM THARJA YATSU MAYURAM SAMARUHYA MABHAIRI THITVAM, PURASH SHAKTI PANIR MAMAYAHI SHEEGRAM
Oh! Lord, when ferocious messengers of the God of Death come to torture me angrily shouting, "Burn him, Kill him", Oh! Lord Thou must hasten to appear before me, riding on your peacock, carrying Shaktivel, to encourage me not to be afraid.
22. PRANAM YASA KRUTH . YOSTHE PATHITVA, PRASADYA PRABHO PRARTHAYE (A)NEKAVARAM NA VAKTUM KSHAMOHAM THADHANEEM KRUPAPDHE, NA KARYANTHAKALE MANA GAPYU PEKSHA
Oh Merciful Lord! I am prostating to Thy feet often to secure Thy blessings. Oh treasure house of mercy! I offer prayers to please Thee. Thou should not be indifferent towards me during my last moments. at that time I may not have the control and energy to pray to Thee!
23. SAHASRANDA BHOKTHA TVAYA SHOORANAMA, HATHAS TARAKAS SIMHAVAKTRASCHA DHAITYA MAMANTHAR HRIDHISTHAM MANAKLESHA MEKAM, NA HAMSI PRABHO KIM KAROMI KVA YAMI
O Lord! Thou hast slain the demon Soora who ruled the thousand universes! So were the demons Taarakasura and Simhavaktra. But Lord,why have you not killed the demon called mental worry which haunts my mind? When it is afflicting me, what will I do? And where will I go [other than you for help]?
24. AHAM SARVADA DUKKHA BHARA VASANNO, BHAVAN DEENABANDHUS TVA DHANYAM NA YACHE BHAVADH BHAKTIRODHAM SADA KLUPTHA BADHAM, MAMADHIM DRUTHAM NASHA YO MASUTA TVAM
Oh Son of Uma! I am always troubled by the mental worries.Thou art the friend of helpless! I approach none but you for saving me. Quickly destroy my mental worries as they interfere with my devotion towards Thee!
Oh Conqueror of Taraka! Severe epilepsy, leprosy,
consumption, lung diseases,
25.APASMARA KUSHTA KSHAYARSHA PRAMEHA, JVARONMADHA GULMADHI ROGA MAHANTHA PISHACHASHCHA SARVE BHAVATPATRA BHOOTHIM, VILOKYA KSHANATH TARAKARE DRAVANTHE
venereal diseases, fevers, mental diseases of all types, they run away the moment they see Thy vibhuti contained in a leaf.
26. DRISHI SKANDAMOORTHIH SHRUTOU SKANDAKEERTHIH, MUKHE ME PAVITRAM SADA TACH CHARITRAM KARE TASYA KRITYAM VAPUS TASYA BHRUTYAM, GUHE SANTU LEENA MAMA SHESHA BHAVA
Always may I have before my eyes the murthi of Lord Skanda! Always let my ears hear only the praises of Lord Skanda! Always let my mouth sing the praise of Lord Skanda! Always let my hands be of service to the Lord! Always let my body be a servant to the Lord! Let my limbs, thoughts and actions be devoted to Skanda!
27. MUNEENA MUTHAHO NRINAM BHAKTI BHAJAM, ABHEESHTA PRADHA SANTHI SARVATRA DEVA NRINA MANTHYA JANAM API SVARTHA DHANE, GUHA DEVAM ANYAM NAJANE NAJANE
In all the worlds there are Devas to grant the boons of sages and great bhaktas. But for the lowly and ordinary devotees, I know not of any other Deity to protect them except Guha!
28. KALATHRAM SUTHA BANDHUVARGA PASHURVA, NARO VATHA NAREE GRUHE YE MADHEEYA YAJANTHO NAMANTHAH STUVANTHO BHAVANTHAM, SMARAN THASCHA TE SANTU SARVE KUMARA
Oh Lord Kumara! Let my wife, children, relatives, friends, other men and women in our household, venerate Thee! Praise Thee! And always be absorbed in Thy thoughts!
29. MRIGA PAKSHINO DHAMSHAKA YE CHA DUSHTAS, TATHA VYADHAYO BHADHA KA YE MADHANGE BHAVACCHAKTI TEEKSHNAGRA BHINNAS SUDHOORE, VINASHYANTU TE CHOORNITHA KROUNCHA SHAILE
Oh! Destroyer of Krauncha Shaila! Let every thing that troubles my body, birds, beasts, insects, severe diseases, be pierced by Thy powerful weapon Vel and taken far away and destroyed.
30. JANITHRI PITHA CHA SVAPUTRA PARADHAM, SAHETHE NA KIM DEVASENADHI NATHA AHAM CHATHIBALO BHAVAN LOKA THATHA, KSHAMASVAPARADHAM SAMASTHAM MAHESHA
Do not the parents overlook the faults of their children? Oh! Chief of the army of Devas! I am a small child. Thou art the Father of the Universe.Oh Mahesha! Forgive all my faults.
31. NAMAH KEKINE SHAKTAYE CHAPI TUBHYAM, NAMAH CHHAGA TUBHYAM NAMAH KUKKUTAYA NAMAH SINDHAVE SINDHU DESHAYA TUBHYAM, PUNAH SKANDA MOORTHE NAMASTE NAMOSTU
I bow to Thee, O Peacock (the symbol of Vedas)! I bow to Thee, O Shakti Weapon (Vel is Parashakti herself), I bow to Thee, O Sheep (the symbol of maya tattvam), I bow to Thee, O Rooster (the symbol of Ego), I bow to Thee, O Ocean (the symbol of ananda), I bow to Thee, O Tiruchendur Shrine, I bow to Thee, O Lord Skanda! I bow to Thee again and again! Let all my prostrations reach Thee!
32. JAYA NANDA BHOOMAN JAYA PARA DHAMAN, JAYA MOGHA KEERTHE JAYA NANTHAMOORTHE JAYA NANDA SINDHO JAYA SHESHA BANDHO, JAYA TVAM SADA MUKTI DHANESHA SOONO
O Source of ananda, reveal Thyself! O Embodiment of boundless effulgent light, reveal Thyself! O Lord! who has all pervading glory, reveal Thyself! O Embodiment of bliss, reveal Thyself! O Lord, Thou art the ocean of bliss, reveal Thyself! O Lord who is the friend of all creatures, reveal Thyself! O Lord, Son of Parameshwara, Bestower of liberation, reveal Thy Glory to me and protect me!
33. BHUJANGAKHYA VRITTHENA KLUPTHAM STHAVAM YAH, PATETH BHAKTI YUKTHO GUHAM SAM PRANAMYA SUPUTRAN KALATHRAM DHANAM DHEERGAMAYUH, LABHETH SKANDA SAYUJYA MANTHE NARRASSAH.
That holy devotee, who prostrates to Lord Guha, reciting the Bhujanga stotra daily, with devotion, will be blessed with good sons, good wife, wealth and long life, and at end of his life, will attain eternal bliss with Lord Skanda.
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In fact the people of India after gaining independence from the British bulldogs should have torn down all structures of foreign elements as it is India's right as a sovereign nation. When the Muslims invaded India they tore down all temples as it is against their religion to have a pagan temple which showed they had no respect for others belief. And so it is India's right to do the same. But it is too late now as the Taj Mahal has been gazetted as an heritage building. But it is never too late coz the Talibans in Afghanistan blew up the 1000 years old Buddha's statue. To teach the barbarians you must become one. The question now is who will initiate the move in India? But you must remember that it has to be under legal ground with clear evidence and has to be approved by the court of law and parliment not by hooliganism. You have to go through the UN and claim the right. The question here is do you have the money and time here?
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Come on, do not be a hypocrate. You read the Manusmriti and tell where I am wrong. As I have said before and I will say it now Hinduism is a great religion but as all religion it has to pass through time and certain laws and rituals in the scriptures ought to be reviewed for reasons such as lapse in time. What can be applied in that yuga cannot be applied at this yuga. During that period the country was ruled by Kings and were at war with neighbouring states or countries. Men will always have to go to war and women were the home makers. The scriptures had outlined laws for such situations but now it is totaly different. We are in the modern age where the county is ruled by government appointed by the people and with the devolopment of technology women too are employed to increase productivity and nation building. Now tell me can manusmriti be applied here? You have to be rational in you thinking, do not be blinded by your fanatical thoughts. I am a Hindu and I know where to draw my line.
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It is still the most interesting fact that the model in its essence corresponds completely to ancient Veda descriptions of the world. According to texts in Bhagavad-Gita, which is accepted as the essence of Upanishad: ..." With the start of Brahma's day, this multitude of living creatures is created, and with the arrival of Brahma's night, they are all destroyed...According to "human measurement", a thousand ages together make one Brahma's day, and his night lasts just as long. One Yuga cycle lasts 4,300,000 years. It is estimated that twelve Brahma's hours equal 4,300,000 times 1000 years, and the duration of Brahma's night is just the same. One month is comprised of thirty such days, and one year of twelve months. Brahma lives a hundred such years...Destruction of the material world happens in two ways. Partial destruction of the world occurs every 4,300,000*1000 sun years, or at the end of Brahmaloka, which is the highest planet of the material world. During this partial destruction, the highest planets such as Brahmaloka are not destroyed, but at the end of every period of 4,300,000*1000*2*30*12*100 sun years, the entire cosmic manifestation sinks into immaterial body..." One can note here that the terms "space" and "time" are treated as completely equal, serving to describe the same reality, which we "western people" can only wonder at (and admire it). The destruction of the material world mentioned in the passage should not be taken literally (which is possible as the sentences are taken out of context of the original text). According to Hindu eschatology the Universe and the circle of its re-creation completely correspond to the individual circle of periodic transfers of the soul, so during the "great break up" the entire Universe is completely emptied, and only Prakrti remains (original indifference and immobility of matter) while the original spirit Purusha draws all souls into itself. After this a new cycle begins. Out of Prakrti a new Brahman appears to create a new world, and the original spirit Purusha and all souls are resurrected (...). The similarity to our model isn't just qualitative. If we calculate the time between one "birth" and "destruction" of the world (4,300,000*1000*2*30*365*24*60*60) we get the figure of 9.76*1021 seconds. It is almost fascinating that the time of one period (or oscillation) of Eternal Oscillating Universe has been estimated at 100 billion years, which is 3.15*1021 seconds, which corresponds amazingly precisely with the "duration of one Brahma's life"...
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Shakta Tantra teaches that Paramatma Nirguna Shiva is Saccidananda (Prapañcasara, Ch. XXIX: Kularnava, Ch. I. vv. 6-7). Kularnava says "Shiva is the impartite Supreme Brahman, the All-knowing (Sarvajña) Creator of all. He is the Stainless One and the Lord of all. He is One without a second (Advaya). He is Light itself. He changes not, and is without beginning or end. He is attributeless and above the highest. He is Saccidananda" (I. 6-7. And see the Dhyana and Pañcaratnastotra in Mahanirvana Tantra III. 50, 59-63). Brahman is Saccidananda, Eternal (Nitya), Changeless (Nirvikara), Partless (Nishkala), Untouched by Maya (Nirmala), Attributeless (Nirguna), Formless (Arupa), Imperishable (Akshara), All-spreading like space (Vyomasannibha), Self-illuminating (Svyamjyotih), Reality (Tattva) which is beyond mind and speech and is to be approached through spiritual feeling alone (Bhavanagamya). Kularnava I, 6-8; III. 92, 93; IX. 7). (Mahanirvana III. 50, 59-63, 67-68, 74; III. 12). In His aspect as the Lord (Ishvara) of all, He is the All-knower (Sarvajña), Lord of all: whose Body is pure Sattva (Shuddhasattvamaya), the Soul of the universe (Vishvatma). (Mahanirvana I. 61, III. 68). Such definitions simply re-affirm the teaching of Veda. Brahman is That which pervades without limit the Universe (Prapañcasara XXIX; Mahanirvana III. 33-35) as oil the sesamum seed (Sharada Tilaka I, Shaktanandatarangini I, Pranatoshini 13). This Brahman has twofold aspect as Parabrahman (Nirguna, Nishkala) and Shabda-brahman (Saguna, Sakala). Sammohana, a highly interesting Tantra, says (Ch. I) that Kubjika is of twofold aspect, namely, Nishkala when She is Candra-vaktra, and Sakala when called Paramukhi. So too is Guhyakali who as the first is Ekavaktra mahapashupatishi advaitabhavasampanna and as the second Dashavaktra. So the Kularnava says Shabda-brahmaparamabrahmabhedena Brahmano dvaividyam uktam (Khanda V, Ullasa 1). The same Tantra says that Sadashiva is without the bonds (of Maya) and Jiva is with them (Pashabadho bhavej jivah pashamuktah Sadashivahi, IX. 42) upon which the author of the Pranatoshini, citing this passage says "thus the identity of Jiva and Shiva is shown (iti Shivajivayoraikyam uktam). The Shakta Tantra is thus Advaitavada: for it proclaims that Paramatma and Jivatma are one. So it affirms the "grand words" (Mahavakya) of Veda -- "Tat tvam asi,So'ham,Brahmasmi" (Mahanirvana VIII. 264-265, V. 105); Prapañcasara II; identifying Hrim with Kundali and Hangsah and then with So'ham. Yah Suksmah So'ham ib. XXIV, Jñanarnava Tantra XXI. 10). As to Brahmasmi, see Kularnava IX. 32 and ib. 41. So'hambhavena pujayet. The Mantra "all this is surely Brahman (Sarvam khalvidam Brahma)" is according to the Mahanirvana (VII. 98) the end and aim of Tantrika Kulacara, the realization of which saying the Prapañcasara Tantra describes as the fifth or Supreme State (Ch. XIX); for the identity of Jivatma and Paramatma is Liberation which the Vedantasara defines to be Jivabrahmanoraikyam). Kularnava refers to the Advaita of which Shiva speaks (Advaitantu shivenoktam I. 108. See also Mahanirvana II. 33-34; I II. 33-35; 50-64; Prapañcasara II, XI X, XXIX). Gandharva Tantra says that the Sadhaka must be a nondualist (Dvaitahina). (See Ch. II. ib. Pranatoshini 108; Maharudrapamala I Khanda, Ch. 15; II Khanda, Ch. 2). It is useless to multiply quotations on this point of which there is no end. In fact that particular form of worship which has earned the Shakta Tantras ill-fame claims to be a practical application of Advaitavada. The Sammohana Tantra (Ch. VIII) gives high praise to the philosopher Sankaracarya saying that He was an incarnation of Shiva for the destruction of Buddhism. Kaulacarya is said to properly follow a full knowledge of Vedantic doctrine. Shiva in the Kularnava (I. 110) says "some desire dualism (Dvaita), others nondualism (Advaita) but my truth is beyond both (Dvaitadvaitavivarjita)".
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The Koran clearly says Mohammed is only a prophet and so how can he become a Avatar suddenly? Do you know what is an Avatar? An avatar is an incarnation of the Supreme Being himself in order to make things right again inthe world when men of greed make this world miserable for others to live. According to Islam you have committed sin against your Allah by calling his prophet an Avatar of God. According to Islam you would be burned in Hell.
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Her father protects (her) in childhood, her husband protects (her) in youth, and her sons protect (her) in old age; a woman is never fit for independence. (Manusmriti 9.3)
As a child she is supposed to remain in the custody and care of her parents. Once married, she becomes a property and responsibility of her husband, who is supposed to take care of her needs and expectations and keep her in his custody. As his wife, she performs four roles: 1. as his servant (dasi) in duty, 2. as his minister (mantri) in decision making, 3. as a mother (mata) to his children and 4. as a lover (rambha) in his bed. And when she becomes old, she lives in the house of her son or sons and has to lead a very solitary and forlorn life.
Historically speaking, whether it was in ancient India or medieval India, the status of women in the subcontinent was never good. A present day woman would feel outraged, and rightly so, if she goes through the contents of the Manusmriti, which is particularly harsh against women and treats them with disdain and suspicion. But we have no evidence to believe that the contents of the book were followed by all sections of the society. Probably the Brahmin women were its worst victims and suffered more compared to women of other castes.
That is why I say certain laws in the Vedas has to be done away. Now our leaders of the countries and even the UN wil make legislation which is only applicable may for the next twenty to thirty years but surely such laws would be out dated in another five hundred years coz the living style and habits of people would have changed over the centuries.
In the same manner the manusmriti which was given to Manu was some 3000 to 4000 years old. Imagine what the situation would have been. But some of over learned friends here would not agree with me but wheather they like it or not I stil would say there will be diven gurus who would teach people to change their way of thinking and adapt to changes of time. Hinduism is still a beautiful religion if followed moderatly. But there are fanatics in Hinduism to who would not agree with me. Let them be and those who nee changes follow the steps of Saint Vivekananda and Hhis Master coz here you wil find Hinduism at a peaceful state.
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So, now we have a splinter group. Vaishanavaism is not Hinduism in that case shall I call for a boycot of Vaishanvaism sect. Shall I say please do not allow any Vaishanavas into non Vaishnavas temple? Stop all HK members and Vishnu bakthars from entering into the compound of non Vaishnava's temple ground from propagation, selling books, collection donations or of any activities by Vaishanavas? Don't you think this would start something new do divide the Hindus?
Surely not coz if you can think you would no ask any non Vaishnavas not to participated in your thread. You are a selfish, egoistic moron. The batte is against Hindus and non Hindus not Hindus among Hindus. The Muslims say there is no other God other than ALLAH and here you are saying NARAYAN is the only God whereas we Hindus say all forms belongs to him and only him. Now the Muslims say you are a non believer and that you should be killed shall we support them or protect you and your comrades? Be realistic and truthful. We want to know where do your kind stand. To us HINDUS we follow the Vedas and respect all forms of the Supreme Brahman but you want to break away calling your belief Vaishanavaism so in that case you want to break Hinduism into smaller groups like what Ahli Jinnah did to India. Good, but do not regret your stand later. We just want to make sure your stand is firm so that whatever stand we take should be justified. Think and think again and we need your conformation here as all this threads are being saved for future references.
Once again I would like to know your stand and I hope you will let us know.
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Independent Study THE SHIFTING ROLES OF WOMEN IN THE VEDIC AND EPIC ERA
- S.P., Massachussettes, USA
The pillars of the Hindu religion as we know it now are probably the world's greatest epics - The Ramayana and The Mahabharata. Passed down from generation to generation for centuries in the Hindu society, these influential literary works have molded and guided the people of the Hindu religion even to the present day. The heroic story of the Ramayana concerning the chivalrous hero Rama and the elegant heroine Sita are across the lips of every child raised in a Hindu family. Even though these mighty epics appear as the basis of the religion, one must not forget the periods that preceded it; the Vedic Era, when Hinduism emerged as the leading religion of south east Asia. The leap from one era to the other witnessed many transformations in the ideals and expectations of the religion, especially with regards to women. The epics reveals much more in regards to women and the direct stories about the situation the they faced in those days provides a better understanding about the way women were treated. But this vast amount of knowledge confuses us as to the development of the position of the women in the Hindu religion: did they experience more or less freedom in comparison to the Vedic Era? The stories in the Epics took place during the Vedic era, the tale of Rama occurred before the war between the Kauravas and the Pandavas. The Ramayana was written down between 200 BC and 200 AD . The Mahabharata was written between the period of 850 BC and 400 AD. Therefore its perception of women varies throughout the Epic.2
Sita, the goddess of field furrow in the Vedas, is portrayed as the daughter of the earth who is ever faithful and loyal, spiritually, emotionally and physically, to her husband Rama in the Ramayana. She abandoned the comfort and luxuries of the royal palace to accompany her husband in his banishment to the forests for a period of fourteen Years. Her entire life and reason for living is only her one idol Rama who she worships as her deity. Such is the role model of the Hindu women. The Vedas talked of wives as "dampati", partner of the husband. But the impression of Sita provides is not one of equal relationship but more one of servitude. She worships her lord even after being publicly humiliated and rejected proceeding the slain of Ravana. Only after an "agnipariksha"- fire test- is Rama convinced of her purity and willing to accept her once again. But even then, what bravery did Rama show by turning away a woman who had forcefully been abducted against her will? Was is not his duty as a husband to welcome her with open arms even if she had been ravished and over powered by a being of much greater physical strength? Here is Rama, the same one who absolved Ahalya from the curse of her husband for being wrongfully tricked into the arms of Indra, condemning a pitiful soul for a crime that would have been beyond her ability, and yet he is worshipped as a god, praised as the ideal model of humanity and loved by all.
The Rigveda mentions the sympathy Indra had towards ruined women. They were not to be scorned but pitied and taken care of as they were victims of crimes against their will. But the Ramayana presents a hero who does not desire to raise the ruined Sita, his own wife. The story of rishi Gautama also illustrates the same view: he curses his wife after she is falsely tricked into believing that Indra is her husband and ruining her. Ahalya, the rishi's wife, is first victimized by the powerful Indra and then instead of finding refuge in her husband's arms, she is faced with a curse for a deed that was not her wrong doing. It would seem that the Epic Era was not very sympathetic to defenseless women nor very forgiving. Also the compassionate Indra has transformed into the very being he condemned- one who takes advantage of a venerable female. So was it that the female species were regarded expendable? Were they mere objects that could be thrown away when the husband felt he had no need of her any more? There are definitely passages in the Mahabharata where kings offer rishis gifts of hundreds of women slaves. Dhritarashtra proposed to give hundred female slaves to Krishna as a token of his regard for him.
Such activities were carried out by the most prominent and renowned of kings. Also the presentation daughters to serve and please sages was not uncommon as can be observed in the case of Kunti where her father sends her to please a rishi greatly angered by him. She is able to calm him down and please him greatly with her services. King Harishchandra sells his wife in the market because that he believed Taramati was his property since she was his wife. As for Draupadi, when Yudhishtira loses her while gambling, she does not pose him the question as to whether he considered her property, instead she asks him whether he had waged her after losing his own freedom in the bet. But the Mahabharata also tells us how the assembly started to hiss loudly when Yudhishtira staked Draupadi. Plausibly the ownership of the wife by the husband was recognized but not respected in society. The Ramayana teaches that no greater gift is there than a wife. But the phrase gift to a man gives the impression that the wife is merely an object to provide happiness for the man. Equality in the marriage appears to have disappeared.
Such use of women as property is not observed in the Rigveda. Even the selling of a bride or purchasing of a groom is highly disrespected. It would appear as if the liberation of women went down hill during this era. But such a conclusion can easily be argued. For the first time polyandry is exemplified in these stories. Draupadi herself had five husbands, Kunti bore sons from four different gods and Madri by two gods. All three women are highly respected and considered as truly great female models of power, grace and "patibrata"- husband worshipping. A society that excepted a women loving more than one man must undoubtedly have been very accepting of the liberties and independence women might have sought. The five Pandavas were regarded as handsome and gallant, they definitely would not have had a problem wedding a women of high birth and beauty, yet they all chose to be the husband to the fair Draupadi, it did not bother them that each one of them was not the only single idol of her love. But ironically the motive by which this arrangement was made contradicts this feeling once again. Keeping their mother's word, they divided Draupadi amongst themselves as if she were an object. This situation arises when Arjuna announces to his mother that he has brought home a prize that he so skillfully won.
It is true that he was able to receive Draupadi's hand by completing a difficult and skillful task, but she was not a prize that he won because it was Draupadi's swayamvara; she had the right to chose her own husband. Arjuna only proved himself worthy, Draupadi herself made the true decision. She could have married Karna who could have also performed the same task, but she denied him permission to participate. Then did not Arjuna degrade Draupadi by claiming her a prize and did not Yudhishtira further insult her by carrying out their mother's wish by treating her as if she were a prize object?
One could believe that women gained more liberty after the Vedic age to do things that were not permitted to them before, but it would also appear as if the respect society placed upon then decreased. In the Gita Krishna said, "Even those who are born of the womb of sin - women, Vaisas and Sudras too - if they resort to me, go on the highest way."4 A god has degraded women to the lowest of positions. But today we do worship these same women even though we are unsure whether the same respect was given to them during the Epic age. The puja of the Panchakanyas (five maidens)- Draupadi, Kunti, Tara, Ahalya and Mondodary. All five women had more that one man in their lifetime. Yet paradoxically we worship them as maidens. This brings me to the question of the virginity of women in this age. The Rigveda does not talk about the requirements of a women in terns of sexual purity at the time of marriage. It is oblivious as to what the expectancy of where the boundary was drawn in the premarital relationships. Sons of unwed mothers was not desired but such women were pitied as they were considered defiled. But the Epic era seems more adamant to ensure that newly wed brides were virginal and untouched by another man. Both Satyavati and Kunti had become mothers prior to their marriages, both had thrown their child into the water and kept it a secret from everybody. And both had become willing of the union with the father of their child only due to the fact that they had been promised maidenhood after the union was over. Most likely both women would have refused no matter what consequences if the rishi Parasara (in the case of Satyavati) or the sun god (in the case of Kunti) had not offered them this purity following the birth of the child.
Virginity and the need to be married for men has still not been mentioned in the Epics, it was only enforced on the women. This change from the Vedic Era where marriage was encouraged but not required or forced to the necessity of a "pure" bride eventually resulted in the introduction of child-marriage into vogue. But the Epic Era does not yet witness this since all the heroines, Sita, Draupadi, Kunti, etc., were grown mature women at the time of their marriage.
The Mahabharata informs us that it was the sage Dirghatama, who laid it down that women ought never to remain unmarried in future. Subhru was the daughter of sage Kuni. Her father wanted to give her in marriage, but she would not consent. She remained unmarried for all her life, practicing severe penance. At the time of her death, however, she learnt to her great surprise that she could not go to heaven because her body was not consecrated by the sacrament of marriage. With great difficulty she then induced sage Sringavat to marry her, stayed with him for a one night and was then enabled to go to heaven.5 The requirement for a women to be married caused anxiety amongst fathers. It is said that when Sita came of age, kind Janaka was is a mental state similar to a beggar who had lost what little money he had. Even a man of noble birth and accomplishments had to endure many insults if he was the father of a daughter. This unnecessary pressure on the family caused daughters to be unfavored. When Draupadi had a daughter, named Sikhandini, she was transformed into a son, named Sthuna, by Yaksha who did it from the desire of doing her good.6 In the Ramayana, when kind Dasharath had no children he prayed to the sun god for a son, not just any child. Kunti asked all the gods she had summoned for a son, she did not have any daughters.
In both the Vedic and the Epic era, sons were favored but the Vedas does not testify to the lamentation of the birth of a daughter. The Epics describe the daughter as the root of all evils and misfortunes. But there were some who pointed out that patricides have been a monopoly of the male sex; no father is ever known to have been liked by a daughter either to history or to legend. There are cases on record where daughters like Kunti and Lopanudra have saved their parents from dire calamities. In Marriage it is the daughter and not the son who enables the father to get the great merit of prithivi-dana or the gift of the earth. She is thus really better than the son.7
For the first time though, society is exposed to profit of having a daughter instead of a son. But most likely it can be assumed that this theory did not prevail in the practical society considering the fact that the cost of marriage was great and the pain of giving a child away was enormous.
The Vedas do not encourage the performance of sati. Passages in the Rigveda encourage the widow to leave the side of her dead husband and find another life partner amongst the living. The Epics do not advocate sati but women who have committed it are definitely highly regarded. The most famous is the sati of Madri. Her devotion to her husband is praised and immortalized and such a role model in society might have encourage such a practice amongst women of high birth and nobility. But Madri's sati was not one that was encouraged. She was asked by rishis and other not to go ahead with it. Most of the wives of Krishna, the incarnation of the god Bhishnu, threw themselves on 3 funeral pyre on hearing the death of their husband. But not all great women followed this fate. All widows of the great Mahabharata battle all lived on to perform the death rituals of their husbands. Sati may have come into vogue after this period inspired by the great women in the Epics who had chosen to follow their husbands even in their death. Though both the Vedic and the Epic age did not promote such customs, it seems that the Epics practiced it more often than the Vedas. One of the reasons that may have promoted this is the status of the widow. The Rigveda encourages the remarriage of the wives, especially if she does not have any children. Remarriage is not a common custom in the Epic. Both Tara and Mandodary married their brothers-in-law after the death of their husband, but this is not one of the most popular and well known facts of the story. The fact that one woman was a money and the other a rakshasa suggests that such a custom was only practiced amongst the lower society. The Mahabharata does not even mention any such act at all. The dependency of women on their husband and the inability to find a new husband after the death of the first one left the life of the widow a very undesirable and cruel one. The choice of death with such honor instead of the harsh life with no one to look after her, especially if she did not have any sons, did not seem such a vile decision. So even though the Epics did not promote the burning of women, it may have paved the way towards it for the following centuries.
The occupation of women is one factor to be greatly considered. In the Rigveda, Kasakritsnas and Upadhyayas (as explained in earlier paper,"Women in the Vedic Age") are present in society who contributed to the education of society. The education of women was a necessity for marriage and even though not all women became scholars, they did have the opportunity to seed a life of study and knowledge. But the Epics very rarely mention any lady scholars at all. There is no mention of the schooling of any of the heroines as there is of all the heroes. In the Vedic age, women were are observed performing sacrifices and reciting mantras(chants).
As Sanskrit became the exclusive language of ritual and the performance of Vedic sacrifices became increasingly complicated, the number of Years required for proper initiation into the Vedic rites increased. It consequently became difficult for girls to absorb the requisite Sanskrit hymns and associated lore during the period of their Upadhaya preparation. High class women began to fall behind men in knowledge of the Vedas.
Kunti had the ability to summon any god. But this skill that she learned was not obtained because her parents had sent her to acquire knowledge from a learned acharya. She had gained this power by pleasing a rishi who won by her service had taught her this skill.
In one part of the Mahabharata, women are said to be sex crazed. They cannot be trusted and seeking more than one man is in their nature. The Ramayana states that they are unstable and restless. Also one cannot help but blame a women for all the sufferings and pain brought about in the Ramayana and the battle between brothers in the Mahabharata. But is this a negative portrayal of women and her destructive nature or is a display of the power she had over matter of a man's emotions, politics and the affairs of the state? They were not allowed in the Sabhas and it is hard to predict whether women had any hand in the politics of the Vedic time. But it is evidently clear that the women in the Ramayana and Mahabharata, though not directly involved in the government, had a strong position in the movement of the state. They appear to have gained more publicity and importance in an indirect fashion. In the Ramayana it is mentioned that it was desired that Sita take the thrown following the banishment of Rama. Bhishma advised Yudhishthira to sanction the coronations of the daughters of those kings, who had died in the war and left behind no male issues.
The difference of status for women in the Epic and the Vedic age was brought about by certain social and political changes. In the Vedic Age the greatest kings, like Sudas, were but renowned warriors and leaders of hosts, owned cultivated lands and herds of cattle like other people, and were of the people. On the other hand, the Ramayana and the Mahabharata are legends about great kings who ruled illustrious lands and about a struggle for power. In place of petty states carved out by sturdy fighters in the land of the Indus, we find populous and spacious kingdoms ruled by august sovereigns in the valley of the Ganges.
A central purpose of the epics was to teach new codes of behavior based upon Brahmanic and Kshatriya values, including the rights and privileges of kingship and a cataloging of the different caste dharms. The main characters involved in the Epics are the kingly class- the Kshatriya worriers. The other social classes and women bad very little to do with the politics the two Epics and focused around.
The position of women in the changing society of the Vedic Era and the Epic Era is very hard to explain. In some ways it would appear that their situation deteriorated severely and in other it would seem that this was the period in the history of the religion that women have gained the most power. An argument can be made for both cases and the liberation of women increased in certain respects and decreased in others. Women played a very significant role that affected great empires, but they were also subjected to much more restrictions than during the Vedic age. But one thing is obvious, that these ages saw the most glorious days for women in the Hindu religion.
Bibliography:
1 Lynn E. Gatwood, Devi and the Spouse Goddess, Maryland: The Riverdale Company Inc., 1985, p.53.
2 Benjamin Walker, The e Hindu World, vol. I & II, New York: Frederick A. Praeger, Publishers, 1968, p.9.
3 A. S, Altekar, The Position of women in Hindu Civilization, Motilal Banarsidass, Delhi: Varanasi: Patna, 1973, p. 213.
4 Mildreth Worth Pinkham, Women in] the Sacred Scriptures o Hinduism, New York: AMS Press, Inc., 1967, p. 167.
5 Altekar, p.33.
6 Ibid., p.l47.
7 Ibid., p. 6.
8 Gatwood, p.37-38.
9 Altekar, p. 185
10 Romesh Chunder Dutt, e Civilization o of India, London: Ballantvne, Hanson & CO., p.15.
11Gatwood, p. 53.
- S.P., Massachussettes, USA
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Vedas, Hindu Scriptures Prohibit Casteism
By O.P. Gupta
Over centuries, the percentage of Hindus in the world and even in India has been declining. The share of Hindus in total population of India was 84.98 percent in the 1951 census, 82.7 percent in 1971, 82.6 percent in 1981 and 82.41 percent in 1991.
In the 2001 census report (table 24), it has been further revised downwards to 82 per cent in 1991 census.
This decline warrants serious introspection and reappraisal of our socio-religious norms. Whereas Islamic and Christian priests have been working overtime to seek new converts so as to increase their demographic weight, bulk of Hindu priests unaware of Rigvedic norms but, armed with Manusmriti have been functioning in such manner over last one thousand years reduces population of Hindus by making it difficult for a sizeable chunk of Hindus (now called ST/SC/Dalits) to let them remain Hindus with honour and dignity; and, by not seeking new converts to Hinduism.
Concepts like castes by birth, upper/lower castes, untouchables and dalits are expressly prohibited by Rigveda, Ramayana and Shrimad Bhagwat Gita!
Protagonists of castes by birth cite Purus-Sukta (X.90.12) of Rigveda and slokas (IV.13) and (XVIII.41) of Gita. This claim is totally knocked down by other richas of Rigveda, other slokas of Gita and examples set by Lord Rama.
There is no birth based caste in Rigveda is evident from simple fact that names of none of Rigvedic Rishis carry any present day caste titles like Pandit, Sharma, Tripathi, Chaturvedi, Trivedi, Singh, Gupta and Namboodari.
Vedas, Valmiki Ramayan and Gita are three and only three supreme religious scriptures of Hindus. Rigveda has revelations to 414 rishis. Rigveda was composed around 1500 BC but other school believes it to be older than 5000 BC.
Rigveda does not mention cotton whereas the oldest cotton seeds found in Afghanistan are carbon dated to 5000 BC.
All others (Brahmanas, Upnishads, Puranas, Sutras, Smrities) are just commentaries, stories mixed with historical accounts and poets’ imaginations.
All writings in Sanskrit are not religious scriptures. Therefore, these latter compositions must yield to supremacy of Vedas. It is not a new assertion as these themselves acknowledge supremacy of Vedas. For example, Manusmriti vide Sloka (II.6), states that Vedas are the primary/first source of authority. So, it is logical that all such slokas of Manusmriti which are violative of Veda stand rejected.
Justice A.M. Bhattacharjee in his book “Hindu Law and the Constitution” says that by a rule of interpretation, if the shruti (Vedas) and the smriti differ on any point, the former is to prevail.
Ramayana and Mahabharata were composed after Vedas. Shrimad Bhagwat Gita is a part of Mahabharata. It is believed that Manusmriti was composed during Kushan period, about 100 years after Chankya/Kautilya. Arthur A. Macdonnel in his book “A History of Sanskrit Literature” (1899 AD) estimates that Manusmriti in its present form was composed near about 200 AD.
In his book, Macdonnel warns that the smritis are not on the same footings as law books of other nations as these are works of private individuals (Brahmins); these were written by Brahimins for benefit of Brahinins whose caste pretentions these books consequently exaggerate.
None of these books from Manusmriti onwards were approved by any Dharam Sansad (religious congregation). Macdonnel advises to check statements/claims made in smrities by outside sources.
Text of Manusmriti has been tampered with was acknowledged by Sir William Jones, an employee of the East India Company who introduced it as the Law book of Hindus in British Indian Courts.
As devil is there in the details, let us look at English translations of (X.90.11 & 12). HH Wilson translates “When they immolated Purusa, into how many portions did they divide him? What was his mouth called, what his arms, what his thighs, what were his feet called? His mouth became the Brahmana, his arms became the Rajnya, his thighs became the Vaishya, and the Sudra was born from his feet.” Ralph T.H. Griffith translates: “When they divided Purusa how many portions did they make? What do they call his mouth, his arms? What do they call his thighs and feet?” The Brahman was his mouth, of both his arms Rajnya was made. His thighs became Vaishya, from his feet the Sudra was produced.”
This context, this background that, division of body of Purusa into four parts was done to kill/ immolate/sacrifice the Purusa has been totally suppressed in Manusmriti.
In sloka (I.31), Manusmriti wrongly claims, that for growth of people (lokanbridhi) Brahma created Brahman, Kshatriya, Vaishya and Shudra from mouth, arms, thighs and feet. With a view to create hereditary monopoly on easy money of dakshina, greedy priests centuries after Vedas concocted that as Brahman was born from mouth of Purusa, he was the superior most and as Sudra was born from feet which is impure part of body he was impure and the inferior most.
Manusmriti (5/132) states that organs above nabhi are sacred (pavitra) and those below are impure (apivatra). There is no sanction for such a hypothesis in Rigveda.
What Rishi Narain, composer of (X.90) was revealed is a very simple common sense, that even the most powerful man like Purusa can be immolated/destroyed if his mouth, arms, thighs and feet are separated.
If we kill a person what do we do? We cut his body into pieces. This is what followers of Manusmriti have been doing over centuries - destroying/immolating Hinduism from within by dividing/separating Hindus among different castes by birth, at fratricidal war with each other, thus, reducing Hindu population.
By throwing Sudras out of villages, followers of Manu amputated feet of Hinduism, thus, made Hinduism crippled. Will followers of Manusmriti agree to get their own feet amputated on the same logic that legs are impure parts of their bodies?
Another interpretation of (X.90.11 & 12) is creative i.e. emergence of a powerful (virat) man from Yajna. Acharya Shri Ram Sharma of Bareilly translates (in Hindi) “Virat purus kitne prakaroo se utpanna huvey. Unka mukh Brahman, bhuja kshatriye, janghaye vaishya aur charan sudra huye.”
Acharya translates these on lines of creation not immolation, so, body of Purus is not divided into four limbs.
By common sense, a virat Purus is one who is healthy and one is healthy only if his mouth, arms, thighs and feet are joined together and work in perfect harmony with each other.
Whenever this harmony among different parts of body is disturbed/destroyed, he becomes paralysed and sick. So, what Rishi Narain is saying is that a Society will emerge as the most powerful Society like the Virat Purus only if its intelligentia (educated people i.e. Brahmans), Government (Rajnya), business community (Vaishya) and professionals & workers (Sudra) are joined together and work in as perfect harmony with each other as mouth, arms, thighs and feet of any healthy person work.
These two richas, thus, emphasise total equality, perfect unity & complementarity of all the four classes of people to make a Society powerful.
In a healthy person, mouth does not claim to be superior to legs, arms do not claim any superiority over legs and arms do not function independently of head (Parkinsons’s disease), as each part of a body is composed of identically same materials and is functionally dependent upon each other.
No part of body is inferior or superior to other part of body. Each dependent on the other, each complementary to the other. Thus, Purus Sukta commands harmony, unity and equality i.e. none of the four classes is inferior or superior to other and each is dependent on the other for its healthy survival.
But, just the opposite interpretation was created by greedy priests and British Courts to divide and rule.
Those who say that as Sudra represent feet of Virat Purus, and, as feet is impure so Sudras are impure should know that richa (X.90.14) says that earth was born from same feet of Purusa. So, based on (X.90.14) Sudras will be justified to claim the entire earth as exclusively theirs.
There is no stipulation of high or low by birth in Rigveda. Many rishis of Rigveda under current Manusmriti definition were not Brahmins. There are at least ten Rigvedic richas showing that profession was not hereditary.
In richas (V.23.1) and (V.23.2) Rishi Dyumna prays to Agni “Bestow Agni, upon Dyumna, a son, overcoming foes by his prowess; one who may with glory subdue all men in battle” (HH Wilson).
In (IX.112.3) another rishi says “I am the singer, papa is the physician.” So, father of a Rigvedic rishi is a physician but in Manusmriti a physician is a sudra.
HH Wilson translates (X.125.5) “I verily of myself declare this which is approved by both gods and men; whosoever I will, I render him formidable, I make him a Brahma, a rishi or a sage.” This richa appears in Atharveda (IV.30.03) also.
So in Rigveda profession is not hereditary but by training. In (X.98.7) Devapi, is functioning as a purohit to his own brother King Shantanu.
Some assert that Arayns were/are fair complexioned people and sudras are dark skinned. They also claim that four varnas were based on colours of skin. This is not true as Lord Rama and Lord Krishna are always depicted in coloured pictures as dark complexioned (shyama varna). Rishi Kanva who richly contributed to Rigveda was himself a dark skinned person vide RV (X.31.11).
Higher caste/lower caste and untouchability are in direct contradiction to 12 other richas of Vedas viz. RV (VIII.93.13), RV (X.191), Atharveda III.30 and VII.54 (or VII.52) and Yujurveda (26.02) and (36.18). Unity in diversity is famous Indian motto.
Cows of different colours like black, red and spotted ones give white milk (RV VIII.93.13) is a metaphor used in Vedas for diversity yielding to unity.
HH Wilson translates (X.191.2): “Meet together, talk together, let your minds apprehend alike: in like manner as the ancient gods concurring accepted their portion of the sacrifice.” RV (X.191.3) “Common be the prayer of these (assembled worshippers), common be the acquirement, common the purpose, associated be the desire. I repeat for you a common prayer, I offer for you a common oblation.” RV (X.191.4) “Common (worshippers), be your intention; common be (the wishes of) your heart; common be your thoughts, so that there may be thorough union among you.”
W.D. Whitney & K.L. Joshi translate Atharveda (III.30.1) “like-heartedness, like mindedness, non-hostility do I make for you; do you show affection the one towards the other, as the inviolable (cow) towards her calf when born.” (III.30.5): “Having superior intentful, be you not divided, accomplishing together, moving on with joint labour come hither speaking what is agreeable one to another, I make you united, like minded.” (III.30.6): “Your drinking saloon be the same, in common your share of food, in the same harness do I join you together; worship you Agni united, like spokes about a navel.” (III.30.7): “Untied, like minded I make you, of one bunch, all of you, by (my conciliation; (be) like the gods defending amrita; late and early be well-willing yours.”
Supporters of casteism oftenly quote slokas (IV.13) and (XVIII.41) of Gita to support four castes by birth. In sloka (IV.13) Lord Krishna says: “Chaturvarnyma mayaa sristam gunkarma vibhagsah” i.e. four orders of society created by Me according to their Guna (qualities/behaviour) and Karma (profession/work/efforts).
Lord Krishna does not say guna and karma of previous life. In (XVIII.41) Lord Krishna says “Brahmana Kshatriya visham sudranam cha paramtapa, karmani pravibhaktani svabhavaprabhavaigunaih.” It means people have been grouped into four classes according to their present life karma (profession/work) and svabhava (behaviour).
Had this division been based on birth, Lord Krishna would have naturally used “Janmani pravibhaktani” in (XVIII.41).
In (X.20) Lord Krishna says “ahamatama gudakesa sarvabhutaa sayasthitah” i.e. “Arjuna! I am the universal self seated in the hearts of all beings.” Here, Lord neither excludes sudra from “all beings” nor excludes Himself from being in hearts of sudra.
In (XVIII.61) Lord says “eshwarah sarvabhutaanaam hraddesearjuna tisthati” i.e. Arjuna! God abides in the heart of all living beings.” Again, sudras are not excluded.
In (XIV.4) Lord Krishna says “of all embodied beings Arjuna, prakrti or nature is the conceiving Mother, while I am the seed giving Father.” Thus, Lord Krishna says that he is as much Father of sudras as he is Father of any other Hindu.
In (XVI.18) Lord Krishna says: “Given over to egotism, brute force, arrogance, etc. they hate Me dwelling in their own bodies as well as those of others.”
Thus, Lord Krishna instructs that a Hindu must not hate bodies of others Hindus as He is there in bodies of all so Gita prohibits untouchability.
In (XVI.19) Lord curses Manu supporters: “These haters, sinful, cruel and vilest among men, I cast (them) again and again into demonical yonies (wombs).” In (XVI.20) Lord again curses Manu supporters: “Failing to reach Me, Arjuna, these stupid souls are born life after life in demoniac wombs (asura yoni) and then verily sink down to a still lower plane.” In (XVIII.71) and (V.18) Lord again instructs equality of all Hindus.
Shrimad Valmiki Ramayan (1.1.98 to 100) also says whosoever including sudra reads it will achieve greatness and get rid of all sins. Thus, Vedas, Ramayana and Gita confer authority on sudras to possess and read all these.
In Ramayan, Lord Rama has set following two lessons for all Hindus which we witness every year in Ramlilas but never follow in our practical lives.
Ravana was a grandson of risi Pulatsya. He was an expert on Vedas too. So, he was a Brahimin by birth under Manu definition as well as a Brahimin (educated) by qualification (veda-gyata) but he and most of his family members were killed by Lord Rama for their wrong doings. So, the first lesson of Ramayana is that everyone is equal before law.
Lord Rama visited Shabri, called her a mother (mata); ate food from her hands and washed feet of Nisadraj. Lord Rama lived for years among vanvasi (tribals). So the second lesson of Ramayana is that a true Rambhakta should never discriminate against SC/ST/Dalit Hindus, should never hesitate to visit and dine with them. Mahatma Gandhi always followed both these two lessons of Ramayana.
Thus, the central command of the 14 harmony richas and 10 profession not hereditary richas of Vedas is that all Hindus are totally equal by birth, of one bunch, share same water and food, worship together united in same temple, common are prayers, common purpose, common thoughts, united like spokes of a wheel, common oblation and friendly towards each others.
One becomes a warrior (Rajnya), Brahman (educated ones) or rishi, not by birth but by his efforts/training (karma) vide RV (X.125.5). No one is superior and no one is inferior by birth.
[The writer is the Ambassador of India to and above are his personal views.]
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The Vedas
Shyam Narayan Shukla, Ph.D. (President, BSNA)
The scriptures of Christianity, Islam and Buddhism are Bible, Koran and Dhammapada, respectively. Unlike these religions, which have a single scripture, Hinduism has more than one scripture. In the beginning, thousands of years ago, perhaps the Vedas were the only scriptures. With time, to satisfy the needs of people of different classes, more scriptures were added to the Hindu religion. Today, in addition to the Vedas, we have the Upanishads, the Bhagavadgita, the Puranas, the Ramayana and the Mahabharata as the principal scriptures. The Bhagvadgita or Gita is, of course, a part of the Mahabharata, but has achieved an independent stature as a scripture. The Hindu Shastras or scriptures deal with God, our relation to Him, the ways to realize Him, the actions we should perform, the actions we should refrain from and the ways we should behave on this earth to make our life and others’ lives happy. As stated above, the Vedas are the oldest and the most sacred scriptures of the Hindus. They are perhaps the oldest written works of the civilized world. The modern scholars have estimated the time when the Vedas were written. Max Muller believed that they were written in 1200 B.C. It seems that this was only his guess. According to the Bible, God created this earth only 3000 years before Christ! Therefore, Max Muller, a staunch Christian, had difficulty assuming the Vedas older than the earth. Today’s scientists have estimated the earth’s age as six billion years. At certain places, the Vedas mention the planetary position of some stars. Based on the astronomical calculations it has been calculated that this could have taken place 6000 B.C. The word ‘Veda’ is derived from Sanskrit verb ‘vid’, which means to know. Also Veda means knowledge. The Vedas were written in the valley of the Sapta Sindhu rivers, which included the seven rivers, namely, Sindhu (the Indus), Chandrabhaga (the Chinab), Iravati (the Ravi), Shatadru (the Satlaj), Vipasa (the Bias), Vitasta (the Jhelam) and Saraswati. The Vedic scholars believe that the essential purpose of the Vedas is to ensure the well being of the universe by spreading the sound of Vedic chants and ensuring the performance of Vedic rites. It is understood that the Vedas are vast and what is available to us as Vedas is only a small portion revealed to the sages. The Vedas state that they are endless (Ananta vai Vedah). The resonance of the breath of the Paramatman (the Supreme Being), which inspired Brahma to undertake creation, still exists in space. Every Brahma who comes after the Pralaya (the great deluge) undertakes creation with the help of these vibrations of the Veda mantras. There are four Vedas, namely, Rigveda, Yajurveda, Samaveda and Atharvaveda. Each of these Vedas can be divided into four parts. They are: Samhita, Brahmana, Aranyaka and Upanishads. Samhita means collection, that is, collection of the prayers of different gods. When somebody does Veda recitation, he is chanting the verses in the Samhita part of a Veda. The Brahmana part of a Veda contains the mantra and methods to perform different sacrifices (yajnas). The name Aranyaka is derived from the word Aranya, which means forest, where they were written. At a certain time in the Vedic period the Rishis (sages) felt that there was too much of distractions in their research on Brahman if they lived in cities and villages. Therefore, they moved to forests where they pondered over the nature of Brahman and how to achieve Him. Their philosophical writings were called Aranyakas and the part in which they described their experiences of god-realization was named Upanishads.
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The Vedas are also divided into two parts, namely, the Karmakanda and the Jnanakanda. Karmakanda deals with rituals and sacrifices whereas Jnanakanda deals with the Vedanta philosophy. For thousands of years only Karmakanda was more popular as the real Veda. Vedanta part of the Vedas was meant only for the sanyasins (monks). It was Shri Shankaracharya who wrote Bhashyas (commentaries) on a few selected Upanishads, called the Principal Upanishads, and made their studies popular. Modern scholars believe that the Rig Veda was written first and then came the other Vedas. But Rig Veda itself contains references to Yajus and Sama Vedas in many places. Purusha Sukta, which occurs in the tenth Mandala of Rig Veda refers to other Vedas as well. Rig Veda In the Vedic period the word ‘Rik’ meant mantra, shloka or verse. The whole Rig Veda Samhita is in the form of Riks or hymns, in praise of different gods. A number of Riks constitute a “Sukta”. The Samhita portion of the Rig Veda contains 10,170 Riks, in 1028 Suktas or collection of hymns. The Samhitas of all the four Vedas contain 20,500 mantras. The Rig Veda samhita starts with a sukta on Agni and also ends with it. Here Agni actually represents glow of the Atman. The Hindu (or the Vedic) marriage rites performed today are based on those described in the marriage of Surya’s daughter. Rig Veda is given the first place amongst all the four Vedas because the actions Yajurveda predicates and the musical ragas Sama Veda dictates emerge from the Rig Veda. Yajur Veda The word “yajus” is derived from the root verb “yaj” in Sanskrit, which means to worship. The word “yajna” is also derived from it. “Yajus” means spelling out the procedure for performing “yajnas”. The chief purpose of Yajur Veda is to give the mantras in Rig Veda appearing in the form of hymns a practical shape in the form of yajna or worship. It also describes in prose the details for performing of different yajnas. Rig Veda has two main branches - Shukla Yajur Veda and Krishna Yajur Veda. There is an interesting story about how Shukla Yajur Veda was created. Sage Vaishampayana, who was the scholar of Yajur Veda, was given the responsibility of preserving and propagating the Veda. He had many students studying this Veda under his guidance. His nephew (sister’s son) Yajnavalkya was also one of his disciples. One time Yajnavalkya annoyed his uncle Vaishampayana by using derogatory language for his other disciples. Vaishampayana was so enraged by his nephew’s remarks that he ordered him to regurgitate all the knowledge of the Yajur Veda that he had taught him. Though Yajnavalkya complied, he was very upset and prayed to god Surya (Sun) to teach him the Veda in a different version. The new version of Yajur Veda is called Shukla Yajur Veda. Since it was brought by Sage Yajnavalkya to the world after learning it from Sun (Vajasani) it is also called Vajasaneyi Samhita. Since this new version was called Shukla Yajur Veda, the original was called Krishna Yajur Veda. Shukla Yajur Veda is more popular in North India whereas Krishna Yajur Veda is popular in South India. Sama Veda “Sama” means to bring peace to the mind. Many of the mantras of Rig Veda are set to music in melodious tune in Sama Veda. Sama Gana is the basis and source of the seven notes (Swaras) of
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the Indian classical music systems. In Indian classical music all the songs are devotional because the purpose of the music is to please the gods. In yajnas a special priest called “udgata” chants Sama Veda, to ensure the grace of the Gods. In Bhagavadgita Shri Krishna says, I am the Sama Veda of the Vedas (Vedanam Samavedosmi. GitaX-22). Atharva Veda Atharvan means priest (purohit). There was a Rishi by that name who brought this Veda to light. This Veda contains mantras designed to ward off evil and hardship and to destroy enemies. It also contains many hymns dealing with creation (e.g. Prithvi Suktam). Three out of the ten principal Upanishads, Prashna, Mundaka and Mandukya Upanishads belong to Atharva Veda. Gayatri, the greatest of all mantras, is said to be the essence of the three Vedas, namely, Rig, Yajur and Sama. Obviously, Atharva Veda has a separate Gayatri mantra. Therefore, before undertaking the study of Atharva Veda a separate Upanayana ceremony should be performed. Unfortunately, there are only a few scholars of Atharva Veda in North India. In South India there is hardly anyone.
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Advanced Scientific Concepts in Hindu Literature
The Rig Veda is the oldest Indian text and one of the oldest surviving in the world. This collection of hymns of sages like Vasistha, Visvamitra, Agastya, Dirghatmas, and others was compiled over a span of a few hundred years. The verses of the Rig Veda form a code that, properly interpreted, reveals an amazing amount of astronomical knowledge, which is unbelievable when we consider their antiquity - 1500 B. C. being a conservative estimate. In fact, the Rig Veda shorn of its allegory and metaphorical camouflage, is the oldest textbook of modern astronomy.
From this approach it follows that the Rig Veda seers were scientists in the modern sense. Pre-Rig Veda astronomers, had, in fact measured the sphericity of the Earth, established the heliocentric theory in its modern form, and explained the seasons astronomically. Advanced concepts like the causes of auroral displays were also understood. The Rig Veda is according to astronomical grounds, more than five thousand years old. The Rig Veda repeatedly refers to Earth and the heavens as "bowls" thus suggesting that the sphericity of Earth was recognized. This can be confirmed by several hymns as well. Several hymns are attributed to the Aswins, which are the planets Mercury and Venus. A Rig Veda hymn to the Asvins, quoted in the Mahabharata, also refers to the twelve zodiacal signs. Undoubtedly, the twelve zodiacal signs were known. Thus, the earliest reference to the zodiacal signs is, therefore, in the Rig Veda, not in the Babylonian literature.
Sphericity of Earth:
The existence of rather advanced concepts like the sphericity of Earth and the cause of seasons is quite clear in Vedic literature. For example, the Aitareya Brahmana (3.44) declares:
“The Sun does never set nor rise. When people think the Sun is setting (it is not so). For after having arrived at the end of the day it makes itself produce two opposite effects, making night to what is below and day to what is on the other side…Having reached the end of the night, it makes itself produce two opposite effects, making day to what is below and night to what is on the other side. In fact, the Sun never sets….”
Earth as Flat at Poles:
"Twenty-four centuries before Isaac Newton, the Hindu Rig-Veda asserted that gravitation held the universe together. The Sanskrit speaking sages d to the idea of a spherical earth in an era when the Greeks believed in a flat one. The Indians of the fifth century A.D. calculated the age of the earth as 4.3 billion years; scientists in 19th century England were convinced it was 100 million years."
"Sarva Dishanaam, Suryaham Suryaha, Surya."
Roughly translated this means, "There are suns in all directions, the night sky being full of them," suggesting that early sky watchers may have realized that the visible stars are similar in kind to the sun. A hymn of the Rig Veda, the Taittriya Brahmana, extols, nakshatravidya (nakshatra means stars; vidya, knowledge)."
"Two thousand years before Pythagoras, philosophers in northern India had understood that gravitation held the solar system together, and that therefore the sun, the most massive object, had to be at its center. "
When we talk of gravity, Newton comes to our mind, but in the text Surya Sidhantha dated around 400 AD, Bhaskaracharya described it stated. "objects fall on the earth due to one force. The Earth, planets, constellations, moon and sun are held in orbit because of that one force".
Seven horses draw the chariot of Surya". Rg Veda 5. 45. 9
These seven horses are the seven colors compromising light. These seven colors become visible in a rainbow or when light passes through a prism.
Vedic literature used large numbers and employed modern decimal enumeration, compared with the primitive Greek and Roman arithmetic. The first recorded evidence of "Hindu" numerals is at least as old as the Ashoka's edicts, circa 250 B. C.
Not just astronomy, but other physical concepts appear in quite a developed form in ancient Indian literature. These include atomism, superposition of various sound notes, the division of time into very small units of the order of a 100,000th of a second, and so on.
The Laya Yoga Samhita stated that just as the beams of sunlight entering a room reveal the presence of innumberable motes, so infinite space is filled with countless brahmandas (solar systems). The atomic structure of matter was discussed in the ancient Vaisesika treatises. And in the Yoga Vashista it was stated, in a passage very similar to the foregoing: "There are vast worlds all placed way within the hollows of each atom, multifarious as the motes in a sunbeam."
Modern physics confirmed that the sun's rays travel in a curved way, but not in a straight line. Our ancestors told that the sun's chariot was drawn by seven horses tied by snakes. As the movements of the snakes are crooked and curved, so also the sun's ray. The phenomenon is described in a metaphysical poetic line bhujagana mita sapta turaga. The chapter on light says that there are seven colors in the white ray of the sun. Artharveda says that there are seven types of sun's rays, sapta surayasya rasmayah.
Universal Time Scale:
The late scientist, Carl Sagan, in his book, Cosmos asserts that the Dance of Nataraja (Tandava) signifies the cycle of evolution and destruction of the cosmic universe (Big Bang Theory). "It is the clearest image of the activity of God which any art or religion can boast of." Modern physics has shown that the rhythm of creation and destruction is not only manifest in the turn of the seasons and in the birth and death of all living creatures, but also the very essence of inorganic matter.
For modern physicists, then, Shiva's dance is the dance of subatomic matter. Hundreds of years ago, Indian artist created visual images of dancing Shiva's in a beautiful series of bronzes. Today, physicist have used the most advanced technology to portray the pattern of the cosmic dance. Thus, the metaphor of the cosmic dance unifies, ancient religious art and modern physics. The Hindus, according to Monier-Williams, were Spinozists more than 2,000 years before the advent of Spinoza, and Darwinians many centuries before Darwin and Evolutionists many centuries before the doctrine of Evolution was accepted by scientists of the present age.
"The Hindu religion is the only one of the world's great faiths dedicated to the idea that the Cosmos itself undergoes an immense, indeed an infinite, number of deaths and rebirths. It is the only religion in which the time scales correspond, to those of modern scientific cosmology. Its cycles run from our ordinary day and night to a day and night of Brahma, 8.64 billion years long. Longer than the age of the Earth or the Sun and about half the time since the Big Bang. And there are much longer time scales still."
" The most elegant and sublime of these is a representation of the creation of the universe at the beginning of each cosmic cycle, a motif known as the cosmic dance of Lord Shiva. The god, called in this manifestation Nataraja, the Dance King. In the upper right hand is a drum whose sound is the sound of creation. In the upper left hand is a tongue of flame, a reminder that the universe, now newly created, with billions of years from now will be utterly destroyed."
(source: Cosmos - By Carl Sagan Random House ISBN 0375508325 p. 213-214).
Fritjof Capra (1939 - ) Austrian-born famous theoretical high-energy physicist and ecologist wrote:
"Modern physics has thus revealed that every subatomic particle not only performs an energy dance, but also is an energy dance; a pulsating process of creation and destruction. The dance of Shiva is the dancing universe, the ceaseless flow of energy going through an infinite variety of patterns that melt into one another’’.For the modern physicists, then Shiva’s dance is the dance of subatomic matter. As in Hindu mythology, it is a continual dance of creation and destruction involving the whole cosmos; the basis of all existence and of all natural phenomenon. Hundreds of years ago, Indian artists created visual images of dancing Shivas in a beautiful series of bronzes. In our times, physicists have used the most advanced technology to portray the patterns of the cosmic dance."
Astronomy and Mathematics in Ancient India
URL: http://www.cerc.utexas.edu/~jay/india_science.html
Astronomy
* Earliest known precise celestial calculations:
As argued by James Q. Jacobs, Aryabhata, an Indian Mathematician (c. 500AD) accurately calculated celestial constants like earth's rotation per solar orbit, days per solar orbit, days per lunar orbit. In fact, to the best of my knowledge, no source from prior to the 18th century had more accurate results on the values of these constants! Click here for details. Aryabhata's 499 AD computation of pi as 3.1416 (real value 3.1415926...) and the length of a solar year as 365.358 days were also extremely accurate by the standards of the next thousand years.
* Astronomical time spans:
The notion of of time spans that are truly gigantic by modern standards are rarely found in ancient civilizations as the notion of large number is rare commodity. Apart from the peoples of the Mayan civilization, the ancient Hindus appear to be the only people who even thought beyond a few thousand years. In the famed book Cosmos, physicist-astronomer-teacher Carl Sagan writes "... The dates on Mayan inscriptions also range deep into the past and occasionally far into the future. One inscription refers to a time more than a million years ago and another perhaps refers to events of 400 million years ago, ... The events memorialized may be mythical, but the time scales are pridigious". Hindu scriptures refer to time scales that vary from ordinary earth day and night to the day and night of the Brahma that are a few billion earth years long. Sagan continues, "A millennium before Europeans were wiling to divest themselves of the Biblical idea that the world was a few thousand years old, the Mayans were thinking of millions and the Hindus billions" [see 5].
* Theory of creation of the universe:
A 9th century Hindu scripture, The Mahapurana by Jinasena claims the something as modern as the following: (translation from [5])
Some foolish men declare that a Creator made the world. The doctrine that the world was created is ill-advised, and should be rejected. If God created the world, where was he before creation?... How could God have made the world without any raw material? If you say He made this first, and then the world, you are faced with an endless regression... Know that the world is uncreated, as time itself is, without beginning and end. And it is based on principles.
Theories of the creation of universe are present in almost every culture. Mostly they represent some story portraying creation from mating of Gods or humans, or from some divine egg, essentially all of them reflecting the human endeavour to provide explanations to a grave scientific question using common human experience.
Hinduism is the only religion that propounds the idea of life-cycles of the universe. It suggests that the universe undergoes an infinite number of deaths and rebirths. Hinduism, according to Sagan, "... is the only religion in which the time scales correspond... to those of modern scientific cosmology. Its cycles run from our ordinary day and night to a day and night of the Brahma, 8.64 billion years long, longer than the age of the Earth or the Sun and about half the time since the Big Bang" [see 5]. Long before Aryabhata (6th century) came up with this awesome achievement, apparently there was a mythological angle to this as well -- it becomes clear when one looks at the following translation of Bhagavad Gita (part VIII, lines 16 and 17), "All the planets of the universe, from the most evolved to the most base, are places of suffering, where birth and death takes place. But for the soul that reaches my Kingdom, O son of Kunti, there is no more reincarnation. One day of Brahma is worth a thousand of the ages [yuga] known to humankind; as is each night." Thus each kalpa is worth one day in the life of Brahma, the God of creation. In other words, the four ages of the mahayuga must be repeated a thousand times to make a "day ot Brahma", a unit of time that is the equivalent of 4.32 billion human years, doubling which one gets 8.64 billion years for a Brahma day and night. This was later theorized (possibly independently) by Aryabhata in the 6th century. The cyclic nature of this analysis suggests a universe that is expanding to be followed by contraction... a cosmos without end. This, according to modern physicists is not an impossibility.
And here is how -- a few billion years ago, something known as the Big Bang happened and it is believed that the universe, as we "know" it, came into existence; one that is continually expanding after the Big Bang. That the galaxies are receding from us can be proved by showing Dopler shifts of far off galaxies. Common belief is that it happened from a mathematical point with no dimension at all. All the matter in our universe was concentrated in that miniscule volume. Although we know that we are living in an expanding universe, physicists are not sure whether it will always be expanding. This is because it is not known whether there is enough matter in the universe such that there is enough gravitational cohesion in it that the expansion will gradually slow down, stop and reverse itself resulting into a contracting universe. If we live in such an oscillating universe, then the Big Bang is not the beginning or creation of the universe, but merely the end of the previous cycle, the destruction of the last incarnation of the universe in the very way suggested by Hindu philosophers thousands of years ago!
A brand new theory -- that of a "CYCLIC MODEL", developed by Princeton University's Paul Steinhardt and Cambridge University's Neil Turok, made its highest-profile appearance yet in April 2002, on Science Express, the Web site for the journal Science. But past incarnations of the idea have been hotly debated within the cosmological community from 2001. A jist of the claims can be found here. The PDF preprint of the entire paper can be downloaded from here. The Hindu belief that the Universe has no beginning or end, but follows a cosmic creation and dissolution can be found here.
* Earth goes round the sun:
Aryabhata, it so happens, was apparently quite sceptical of the widely held doctrines about eclipses and also about the belief that the Sun goes round the Earth. He didn't think that eclipses were caused by Rahu but by the Earth's shadow over the Moon and the Moon obscuring the Sun. As early as the sixth century, he talked of the diurnal motion of the earth and the appearance of the Sun going round it.
Mathematics/Computer Science
* Binary System of number representation:
A Mathematician named Pingala (c. 100BC) developed a system of binary enumeration convertible to decimal numerals [see 3]. He described the system in his book called Chandahshaastra. The system he described is quite similar to that of Leibnitz, who was born in the 17th century.
* Earliest and only known Modern Language:
Panini (c 400BC), in his Astadhyayi, gave formal production rules and definitions to describe Sanskrit grammar. Starting with about 1700 fundamental elements, like nouns, verbs, vowels and consonents, he put them into classes. The construction of sentences, compound nouns etc. was explained as ordered rules operating on underlying fundamental structures. This is exactly in congruence with the fundamental notion of using terminals, non-terminals and production rules of moderm day Computer Science. On the basis of just under 4,000 sutras (rules expressed as aphorisms), he built virtually the whole structure of the Sanskrit language. He used a notation precisely as powerful as the Backus normal form, an algabraic notation used in Computer Science to represent numerical and other patterns by letters.
It is my contention that because of the scientific nature of the method of pronunciation of the vowels and consonents in the Indian languages (specially those coming directly from Pali, Prakit and Sanskrit), every part of the mouth is exercised during speaking. This results into speakers of Indian languages being able to pronounce words from any language. This is unlike the case with say native English speakers, as their tongue becomes unused to being able to touch certain portions of the mouth during pronunciation, thus giving the speakers a hard time to speak certain words from a language not sharing a common ancestry with English. I am not aware of any theory in these lines, but I would like to know if there is one.
* Invention of Zero:
Although ancient Babylonians were known to have used what is often called "place holders" to distinguish between numbers like 809 and 89, they were nothing more than blank spaces or at times two wedge shapes like ". More importantly, they lacked the realization that zero has a place in the number system as well as it comes with a baggage of abstract interpretations. Hence, while they can be credited with intelligently solving a practical problem of avoiding misinterpreting two numbers like 809 and 89, they can hardly be credited with the invention of the complex notion of zero and the even more complex notion of the abstract idea of "nothingness".
The ancient Greeks were beginning their contributions to mathematics around the time zero as an empty place holder was being popularized by Babylonian mathematicians. The Greeks did not adopt what is called a positional number system, a system that gave a value to a number because of its relative position in the set of numerals. This is because the Greeks' achievements were based on geometry. This resulted into firstly, Greeks relating numbers with lengths of line segments, and secondly, decoupling numbers from any potential abstract interpretations. It is commonly thought that in Greek society numbers that required to be "named" were not used by mathematician- philosophers, but by merchants and hence no clever notation was needed. Thus even the eminent mathematician like Ptolemy used the then recent place holder "zero" more as a punctuation mark than any serious numeral. Although a few Greek astronomers began using the symbol "O", the symbol more familiar to us now, to denote place holders, zero was not thought of as a number by the Greeks.
The first notions of zero as a number and its uses have been found in ancient Mathematical treatise from India and thus India is correctly related to the immensely important mathematical discovery of the numeral zero. This concept, combined with the place-value system of enumeration, became the basis for a classical era renaissance in Indian mathematics. Indians began using zero both as a number in the place-value system of numerals as well as to denote an empty place (place holder). Obviously, the use as a number came later. Aryabhata devised a number system what has no zero yet a positional number system. There is however, evidence that z dot has been used in earlier Indian manuscripts to denote an empty position. Also contemporary Indian scriptures also tend to use zero in places where unknown values are registered, where we would use x. Later Indian mathematicians had names for zero, but no symbol for it. Aryabhata used the word "kha" for position and it was also used later as the name for zero.
The oldest known text to use zero is an Indian (Jaina) text entitled the Lokavibhaaga ("The Parts of the Universe"), which has been definitely dated to 25 August 458 BC [see 4] An inscription, created in 876AD, found in Gwalior, acts as the first use of zero as a number. Zero is not a "natural" candidate for being a number. It is a great leap from physical to abstract that one needs to bridge when dealing with zero. With zero also comes the notion of negative numbers and along with all these comes a series of related questions about arithmetic operations on natural numbers, both positive and negative and zero.
The development of the notion of zero began, in my opinion, when mathematicians tried to answer these questions. Three Hindu mathematicians, Brahmagupta, Mahavira and Bhaskara tried to answer these in their treatise. In the 7th century Brahmagupta attempted to provide rules for addition and subtraction involving zero.
The sum of zero and a negative number is negative, the sume of a positive number and zero if positive, the sum of zero and zero is zero. A negative number subtracted from zero is positive, a positive number subtracted from zero is negative, zero subtracted from a negative number is nagative, zero subtracted from a positive number is positive, zero subtracted from zero is zero.
Brahmagupta also says that any number multiplied by zero is zero. But problems arise when he tries to explain division. While he is unsure about what division of a number by zero means, he wrongly gives zero divided by zero to be zero. Brahmagupta's is the first attempt from any mathematician to explain the arithmetic operations on natural numbers and zero.
In the 9th century, Mahavira updated Brahmagupta's attempts at defining operations using zero. Although he correctly finds out that a number multiplied by zero is zero, but wrongly says that a number remains unchanged when divided by zero.
The next valiant attempt came from Bhaskara in the 11th century. Division of zero still remained an illusive mystery.
A quantity divided by zero becomes a fraction the denominator of which is zero. This fraction is termed an infinite quantity. In this quantity consisting of that which has zero for its divisor, there is no alteration, though many may be inserted or extracted; as no change takes place in the infinite and immutable God when worlds are created or destroyed, though numerous orders of beings are absorbed or put forth.
This, in its face value seems correct, by suggesting that any number when divided by zero is infinity, Bhaskara suggeted that zero multiplied by infinity is any number, and hence all numbers are equal, which is not correct. But Bhaskara did correctly find out that the square of zero is zero, as is the square root.
The Indian numeral system and its place value, decimal system of enumeration came to the attention of the Arabs in the seventh or eighth century, and served as the basis for the well known advancement in Arab mathematics, represented by figures such as al-Khwarizmi. Al-Khwarizmi wrote Al'Khwarizmi on the Hindu Art of Reckoning that described the Indian place-value system of numerals based on numerals 1 through 9 and 0. Scholars like ibn Ezra and al-Samawal used the notion of zero from al-Khwarizmi's work. In the 12th century al- Samawal extended arithmetic operations using zero as follows.
If we subtract a positive number from zero the same negative number remains, ... if we subtract a negative number from zero the same positive number remains.
Zero also reached eastwards from India to China, where Chinese scholars Chin Chiu-Shao and Chu Shih-Chieh made use of the same symbol O for a places-based system in the 12th and 13th centuries respectively. From the time of Han (206 to 220 BC), Chinese scholars used a place-value system called the suan zi ("calculation using rods") that was a regular system that used horizontal and vertical lines that used to denote the nine numerals. Ifrah says that "Thus one could be forgiven for assuming that following the links established between India and China at the beginning of the beginning of the first millennium BC, Indian scholars were influenced by Chinese mathematicians to create their own system in an imitation of the Chinese counting method." [see 4] He goes on to argue that in suan zi, the zero appeared at a much later date. Thus the notion of zero helps one to recognize the originality of the Indian mathematicians vis-a-vis their Chinese counterparts. Ifra also establishes that the Chinese scholars overcame the difficulties the absence of zeros caused in trying to represent numbers like 1,270,000 often either using characters of their ordinary counting system (a non-positional system that did not require the use of a zero) or simply by empty spaces. After providing a sequence of clues, [in 4], Ifrah continues "It was only after the eighth century BC, and doubtless due to the influence of the Indian Buddhist missionaries, that Chinese mathematicians introduced the use of zero in the form of a little circle or dot (signs that originated in India),...".
Zero reached Europe in the twelfth century when Adelard of Bath translated al-Khwarizmi's works into Latin [see 1]. Fibonacci was one of the main mathematicians who accepted the concepts of zero in Europe. He was an important link between the Hindu-Arabic number system. In his treatise Liber Abaci ("a tract about the abacus"), published in 1202, he described the nine Indian symbols together with the symbol O for zero, but it was not widely accepted until much later. Significantly, Fibonacci spoke of numbers 1 through 9, but a "sign" O. Although he brought the notion of zero to Europe, it is clear that he was not able to reach the sophistication of Indians like Brahamagupta, Mahavira and Bhaskara, nor of the Arabic mathematicians like al-Samawal. The Europeans were at first resistant to this system, being attached to the far less logical Roman numeral system (notably the Romans never propounded the idea of zero), but their eventual adoption of this system arguably led to the scientific revolution that began to sweep Europe beginning by the middle of the second millennium. However, it was not until the 17th century that zero found widespread acceptance through a lot of resistance.
* The word "Algorithm":
Al-Khwarizmi, an eminent 9th century Arab scholar, played important roles in importing knowledge on arithematic and algebra from India to the Arabs. In his work, De numero indorum (Concerning the Hindu Art of Reckoning), it was based presumably on an Arabic translation of Brahmagupta where he gave a full account of the Hindu numerals which was the first to expound the system with its digits 0,1,2,3,...,9 and decimal place value which was a fairly recent arrival from India. Because of this book with the Latin translations made a false inquiry that our system of numeration is arabic in origin. The new notation came to be known as that of al-Khwarizmi, or more carelessly, algorismi; ultimately the scheme of numeration making use of the Hindu numerals came to be called simply algorism or algorithm, a word that, originally derived from the name al-Khwarizmi, now means, more generally, any peculiar rule of procedure or operation. The Hindu numerals like much new mathematics were not welcomed by all. Click here for details.
* Representing Large numbers:
Mathematicians in India invented the base ten system in ancient times. But research did not stop there. The practice of representing large numbers also evolved in ancient India. The base ten system of calculation that uses nine numerals and the zero stood as an efficient way to represent numbers ranging from a very small decimal to an inconceivably large number. The biggest number known to Greeks was the myriad (10,000) whereas the Chinese, until recent times, had 10,000 as the largest unit of enumeration and the ancient Arabs knew only until 1,000. The notion of representing large numbers as powers of 10, one that was invented in India, turned out to be extremely handy. The Yajur Veda Samhitaa, one of the Vedic texts written at least 1,000 years before Euclid lists names for each of the units of ten upto the twelfth power [see 1]. Later other Indian texts (from Buddhist and Jaina authors) extended this list as high as the 53rd power, far exceeding their Greek contmporaries, mainly because of the latter's handicap of not being able to accept the fundamental Mathematical notion of abstract numerals. The place value system is built into the Sanskrit language and so whereas in English we only use thousand, million, billion etc, in Sanskrit there are specific nomenclature for the powers of 10, most used in modern times are dasa (10), sata (100), sahasra (1,000=1K), ayuta (10K), laksha (100K), niyuta (106=1M), koti (10M), vyarbuda (100M), paraardha (1012) etc. Results of such a practice were two-folds. Firstly, the removal of special imporatance of numbers. Instead of naming numbers in grops of three, four or eight orders of units one could use the necessary name for the power of 10. Secondly, the notion of the term "of the order of". To express the order of a particular number, one simply needs to use the nearest two powers of 10 to express its enormity.
Evidences of using very large numbers have been found in the Vedas which are ancient Hindu scriptures. Vedas are the most ancient written texts written in any Indo-European language. They were written in Sanskrit from around 500BC, although traces go back to 2000BC [see 4]. In the Taittiriya Upanishad, which is a part of the third Veda, Yajur Veda, there is a section (anuvaka), that extols the "Beatific Calculus" or a quasi-mathematical relationship between bliss of a young man, who has everything in the world to the bliss of the Brahman, or "realization". Translated roughly as follows, summarized from one done by Max Muller, firstly it says that fear is all-pervasive. It continues by assuming that a young, good man who is fit, healthy and strong, and has all the wealth in the world, is one unit of human bliss. The anuvaka provides a precise calculation of a series of multiplications by 100 to give number 10010 units of human bliss that can be had when one attains Brahman. The previous anuvaka exhorts the aspirants to be fearless and strong, as only such a person may realize the absolute within.
* "... true birthplace of our numerals": Georges Ifrah:
Famed French scholar Georges Ifrah spent years travelling and studying the mystery of the evolution of numbers. While it is hard to prove that India is truly the birthplace of our modern numerals, in my brief survey of the topic, it seems that there is no better authority in the field other than Ifrah. I would refer the interested reader to his authoritative book [see 4] to get a crisp, yet convincing account supporting his claims. Ifrah provides a total of 45 pieces of evidences, supported by numerous research work from contemporary scholars. Of the 45, 17 are from scholarly work from Europe that includes work of scholars like Laplace, Fibonacci, and Adelard of Bath, and 28 are from work from Arabic sources that includes work of scholars like al Biruni. He refers to 24 evidences from scriptures from India, whose dates range from 1150 BC until 458 BC, when the Jaina text Lokavibhaaga dates back to. Of particular interest was the work by Bhaskaracharya (1150 BC) where he makes a reference to zero and the Indian place-value system as being creations of Brahma, indicating that by that time they were considered "to have always been used by humans, and thus to have constituted a "revelation" of the divinities", [see 4]. Ifrah goes on to explain, with furious objectivity aided by a plethora of evidences that are not isolated pieces of information, but "a huge collection of proofs from all disciplines, dating from the most significant eras", to establish his claim. He also shows how the numerals evolved to look as they look today. His suggested pathway to the modern numerals is:
* Brahmi (often called the "mother" of all Indian writing) numerals
* Shaka, Kushana inscriptions
* Gupta style
* Nagari style
* Arabic from the "Gubar" style
* European late middle ages (cursive forms of the Algorisms)
* modern.
Ifrah salutes the Indian researchers saying that the "...real inventors of this fundamental discovery, which is no less important than such feats as the mastery of fire, the development of agriculture, or the invention of the wheel, writing or the steam engine, were the mathematicians and astronomers of the Indian civilisation: scholars who, unlike the Greeks, were concerned with practical applications and who were motivated by a kind of passion for both numbers and numerical calculations."
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Dear Danielle'
I would be glad to answer your question to the best of my ability and hope you will understand.
Q. 1. In Hinduism, what is the meaning of life, or what is the purpose of life?
Answer:
Hinduism is not considered as a religion but a way of life, because religion is deeply interwoven into the life of a Hindu, the way nerves are interwoven in our bodies. It is very difficult to separate living and religion in the life of a devout Hindu. Both are inseparable. Both compliment each other. Both exist because of each other and both would lose their meaning and significance without the other. Religion is the center of living and living is the center of religion for all Hindus. According to Hinduism, religion is not separate from living. It is living itself. God does not exist in temples and sacred places only. Going to the temples is a good practice, but that is not the only way to worship God. God does not exist in temples alone, in some particular altar or sacred place. He exists every where and can be approached in many ways, not just by performing some special yagnas and rituals, but also through the very process of living ones life and discharging ones responsibility towards oneself, ones family, ones society and ones own religion. Even helping other religions is not an abominable act. Life is but divine and sacred. The Divine does not exist elsewhere in some heavenly regions, separate and distinct from ours. He is right here, amidst us, at the centers of our very lives and activities. Every act that we perform in this life will either contribute towards our evolution or inhibit it. Life is verily an opportunity to receive into our selves, the Divine force, the illuminating and enlightening awareness of God, the overwhelming and all encompassing soul consciousness. Life is an opportunity to discover our hidden selves. It is a great way to go beyond our limited vision and limited capacities. It is the best possible instrument with in our reach to realize Truth of ourselves and of God in the truest and grandest possible manner.
The present life is but a continuation of the previous. It is another opportunity that we create for ourselves to continue our experiments with truth, to correct our past mistakes, cleanse our souls and make ourselves more qualified for the infusion of light and ascent into higher planes of existence. The present is so because of the deeds of the past.
We are the creators of our own lives and destinies. We create them out of our right and wrong actions, which have both positive and negative consequences. So if one has to change the conditions and secure a better future one has to live more responsibly and more carefully. And this has to be done right now, here and in this very life.
This is the philosophy, the line of thinking, behind the concept of Hinduism as a way of life. The concepts of the omnipresence of God and his inviolable law of life (dharma) operating universally keeps the typical Hindu careful in his actions and responsible towards his own life. For the typical Hindu religion is thus a way of life, a means of self-purification and inner evolution.
Q. 2. In Hinduism what is the meaning of death?
Answer: According to Hinduism a being has to live many lives and under go many experiences before it attains perfection and becomes one with the Divine. The Hindu theory of creation suggests that creation begins when the individual souls becomes separated from the undifferentiated One. It continues as the evolution of life and consciousness in matter progresses. During this process some of souls journey back to God through the transformation of matter or prakriti in which they were hidden. The remaining souls continue their existence and rejoin Him in the end, not through transformation but through a process of great destruction. Thus the great cycle of creation, stretching over millions of years, comes to its logical end.
Q.3. What must a Hindu do to achieve a good life? a. How does Hinduism explain the reason bad things happen to people trying to strive for a good life? b. Is there any way(s) that a Hindu can avoid misfortune? ( or bad things happening to them).
Answer: An individual must learn to see the omnipresence of God in every thing and everywhere. He who sees Him in all and all in Him would lead a deeply religious and spiritual life, because having realized the presence of God in all, he develops compassion and right attitude towards the whole creation of God.
An individual must lead life in strict accordance with the laws laid down in the scriptures. He must perform daily rituals, various samskaras and live the four ashramas or stages of his life in accordance with the rules prescribed in the scriptures. It is unfortunate that many modern Hindus have a great contempt for the observation of rituals, which according to them are nothing short of superstition. It must be remembered that these rituals are meant to inculcate feelings of reverence and devotion to god. The purpose of human birth is to live a life full of love for all. No joy is greater than that of loving others. Amassing wealth, acquiring property, earning fame, bedecking oneself give but transient pleasure, not any sense of fullness. The happiness that permeates our inner being is the happiness of loving others. When we love others we are not conscious of our suffering the physical exertion we make and the money we spend: indeed the joy of divine bliss.
a & b.. It is thought that whatever karmic debt or credit we might have brought forward with us there will eventually be compensation or remonstration for both our past and present actions. For those who do positive action and have also done so in their past lifetime there will be a positive reward and for those who have done negative actions there will be debt to make amends for and possible hardship and suffering as a result of their past actions. The concept of Karma plays a very important role in a Hindus life. So-called free will is also an effect of Karma. "We must remember that positive acts also produce positive Karma, and positive Karma interacts with negative Karma.
c. The so-called good effect or bad effect is not a judgment nor is it given as a reward or punishment by a superabundance authority such as God. The good or bad effect produced by good or bad Karma is purely and simply a natural phenomenon governed by natural laws that act automatically, with complete justice. If God has anything to do with it, then God must also act according to this natural law. This cause produces this effect. That cause produces that effect. God would not change this natural path because of his like or dislike of a particular person. Sure you can avoid misfortune by constant prayers and pujas [rituals], which will protect you from worst misfortune but as I have said above you cannot completely escape the law of Karma.
Q. 4. How does Hinduism provide a sense of security about the unknown in life( i.e things in the future that are going to come to pass that they are unaware of).
Answer: Hinduism provides shelter not security. Even non-Hindu religions do not know about future happenings so do they provide any security by way of protection from any ill happening such as fire, accident, lost of wealth due to flood and other natural disaster, and lost of loved ones? No! no, religion can foresee any such and according to Hinduism if you are destined to meet death by accident and that was punishment for your bad karma in your past life so will you meet death in the face of accident. Hey are many things unknown to man and to unlock the mystery in the Vedas there the tantric part of sastras, which most hindus would like to discover. There are scripts written in palm leaves by sages, which would unlock the mystery of your personal life but that is another part do be discussed if you become a Hindu.
Q. 5. Can you explain the Hindu understanding of Moral Law ( or what is right v. what is wrong)?.
Answer: The Hindu doctrine of dharma states that right action must be performed for the sake of righteousness, and good must be done for the sake of goodness, without any expectation of receiving something in return. The question arises as to what is right? Hindu scriptures include the following guidance that should be used to determine what is right under given circumstances:
· Individual actions (svadharma) which are based upon truth, ahimsã, and moral values are considered righteous actions.
· Political, social, and community-related activities, which are based upon unselfishness, truth, ahimsã, and moral and ethical values are defined as right actions.
· Actions that arise as a consequence of one's stage of life (ash-ram dharma) are considered good. The dharma of a student is to acquire knowledge and skills, whereas the dharma of a householder is to raise the family, and that of a retiree is to advise and guide the younger generations.
· Actions that are associated with one's profession (varna dhar-ma) are considered right actions. The duty of a soldier may be to take the life of an enemy, whereas the duty of a doctor is to save the life, including that of an enemy.
· Actions which ensure adherence to the laws of the land are righteous actions. If the laws are unjust, they must be changed through democratic means and non-violence.
· In the event of a conflict between individual and social dharma, the social dharma takes precedence. "He who understands his duty to society truly lives. All others shall be counted among the dead," declares Tirukural, a Hindu scripture.
· "What you desire for yourself, you should desire for others. What you do not like others to do to you, you should not do to others." (Mahãbhãrata, Shãntiparva, 258)
a. Is there a way or ways that a Hindu can seek guidance in making decisions?
Answer: Yes, there are centers all over the world where Hindus can seek advice. All you need to o is go the nearest Hindu temple and seek the advice of Hindu Priest, Pundit or Gurukal who will help you if you are in need of any advice on personal matters regarding Hindu religion.
c. IS there an understanding of good and evil that guides? 1. Relationships with others and relationship with other Gods.
Answer: I do not get the real meaning of your question here but what I can perceive is you would like to know what relationship do Hindus have with other religions. Well, our understand is that all religions teaches the word of God in their respective point of view but some of them do not want to know or understand each others concept and so there arise conflicts among them. But as far as Hinduism is concerned the Hindus respect other religions doctrines but do not wish to follow theirs as the Hindus already have more than enough to know what is life all about and how to reach the feet of the Lord when the immortal soul departs the mortal body.
Denial, I hope, what has been explained here is only a small part of answers to your question because Hinduism cannot be explained in a day or in short note. The Vedas contain large volumes of sastrats, so to know all will take a life time. But most Hindus will learn the basic in the sastras, rituals, slokas, and puja methods. I hope your questions are answered but feel free to ask if you need more info.
Barney,
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Sages of the verdic period were the first to discover that the earth moves round the sun and so does the moon around the earth. The alamanac was discovered my Hindus. Would want to hear what Mohammed aid about the sun rising and fallin into the sea? Heh! I have authenticated verses from the Hadis Bukhari which says that the world is flat like carpet. How about that? More of Christian Hoax? Well I can post plenty of such . would you like to read? Do not be a moron by quoting from Hindu haters websites. If you truely want to learn be my guess and there are many gurus who can explain but do not ask such stupid question and say it is from the Vedas. Anymore such pranks than you will see my other side so do not provoke me.
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The Jivatma and the Paramatma are one and those who have realized this are as followes:
The seventh century South Indian sage, Thirumoolar in his classic, Thirumandiram, an esoteric masterpiece of 3000 verses, explains man's path to immortal divinity. In verse 2709 he declares that the name of God, Siva, is an alchemical vehicle that turns the body into immortal gold. His poetry resonates with the deathless nature of spiritual attainment.
Another great South Indian saint, Ramalinga Swamigal (1823-1874) dissolved his perfected body into blinding white light just as another earlier sage, Manickavasagar had done in the seventh century. As a child Ramalingar delivered brilliant scriptural discourses and commentaries without any formal education. He too claimed direct knowledge bestowed by divine grace. In his classic testimony, The Divine Song of Grace, Ramalinga describes the transmutation of his dense physical body into a body of light:
"Oh God! The Eternal Love, just to bestow upon me the golden body, You,
Universal Love, have merged with my heart, allowing yourself to be infused in me.
Oh Supreme Love, You with the Light of Grace have alchemised my body".
Canto 6, Chapter 1, Verse 480
This verse resounds with the import of the gesture of alchemical projection where a minute quantity of the philosopher's stone transmutes molten base metal into gold. Ramalinga's body cast no shadow and attempts to photograph him revealed only his clothing. The esoteric level of accomplishment defies any attempt at vain academic analysis. There are those HK’s and some of them here may not understand the above truth but to proof my point here, the above Saints have achieved what some people here deny of such. It is because they are separating the Jivatma from the Paramatma who is in all living entity as Prahalathan said “ He is in the pillar, as well as in particles, he is in a fly as well as in an ant, he is in you as well as in me” Wiil they deny what Prahalathan said before Lord Narashima appeared crashing through the concrete pillar?
Barney.
Shiva-shakti and Satan.
in The Hinduism Forum
Posted
Does God tempt people?
James 1:13 "Let no man say . . . I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man."
vs.
Genesis 22:1 "And it came to pass after these things, that God did tempt Abraham."
Is God peaceable?
Romans 15:33 "The God of peace."
Isaiah 2:4 ". . . and they shall beat their swords into plowshares, and their spears into pruninghooks: nation shall not lift up sword against nation, neither shall they learn war any more."
vs.
Exodus 15:3 "The Lord is a man of war."
Joel 3:9-10 "Prepare war, wake up the mighty men, let all the men of war draw near; let them come up: Beat your plowshares into swords, and your pruninghooks into spears: let the weak say, I am strong."
Was Jesus peaceable?
John 14:27 "Peace I leave with you, my peace I give unto you."
Acts 10:36 "The word which God sent unto the children of Israel, preaching peace by Jesus Christ."
Luke 2:14 " . . . on earth peace, good will toward men."
vs.
Matthew 10:34 "Think not that I am come to send peace on earth: I came not to send peace, but a sword. For I am come to set a man at variance against his father, and the daughter against her mother, and the daughter in law against her mother in law. And a man's foes shall be they of his own household."
Luke 22:36 "Then said he unto them, . . . he that hath no sword, let him sell his garment, and buy one."
Was Jesus trustworthy?
John 8:14 "Though I bear record of myself, yet my record is true."
vs.
John 5:31 "If I bear witness of myself, my witness is not true."
"Record" and "witness" in the above verses are the same Greek word (martyria).
Shall we call people names?
Matthew 5:22 "Whosoever shall say Thou fool, shall be in danger of hellfire." [Jesus speaking]
vs.
Matthew 23:17 "Ye fools and blind." [Jesus speaking]
Psalm 14:1 "The fool hath said in his heart, There is no God."
Has anyone seen God?
John 1:18 "No man hath seen God at any time."
Exodus 33:20 "Thou canst not see my face: for there shall no man see me, and live."
John 6:46 "Not that any man hath seen the Father, save he which is of God [Jesus], he hath seen the Father."
I John 4:12 "No man hath seen God at any time."
vs.
Genesis 32:30 "For I have seen God face to face."
Exodus 33:11 "And the Lord spake unto Moses face to face, as a man speaketh unto his friend."
Isaiah 6:1 "In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple."
Job 42:5 "I have heard of thee by the hearing of the ear: but now mine eye seeth thee."
How many Gods are there?
Deuteronomy 6:4 "The Lord our God is one Lord."
vs.
Genesis 1:26 "And God said, Let us make man in our image."
Genesis 3:22 "And the Lord God said, Behold, the man has become as one of us, to know good and evil."
I John 5:7 "And there are three that bear witness in heaven, the Father, the Word, and the Holy Ghost: and these three are one."
It does no good to claim that "Let us" is the magisterial "we." Such usage implies inclusivity of all authorities under a king's leadership. Invoking the Trinity solves nothing because such an idea is more contradictory than the problem it attempts to solve.
Are we all sinners?
Romans 3:23 "For all have sinned, and come short of the glory of God."
Romans 3:10 "As it is written, There is none righteous, no, not one."
Psalm 14:3 "There is none that doeth good, no, not one."
vs.
Job 1:1 "There was a man . . . who name was Job; and that man was perfect and upright."
Genesis 7:1 "And the Lord said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation."
Luke 1:6 "And they were both righteous before God, walking in all the commandments and ordinances of the Lord blameless."
How old was Ahaziah?
II Kings 8:26 "Two and twenty years old was Ahaziah when he began to reign."
vs.
II Chronicles 22:2 "Forty and two years old was Ahaziah when he began to reign."
Should we swear an oath?
Numbers 30:2 "If a man vow a vow unto the Lord, or swear an oath . . . he shall do according to all that proceedeth out of his mouth."
Genesis 21:22-24,31 " . . . swear unto me here by God that thou wilt not deal falsely with me . . . And Abraham said, I will swear. . . . Wherefore he called that place Beersheba ["well of the oath"]; because there they sware both of them."
Hebrews 6:13-17 "For when God made promise to Abraham, because he could swear by no greater, he sware by himself . . . for men verily swear by the greater: and an oath for confirmation is to them an end of all strife. Wherein God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath."
See also Genesis 22:15-19, Genesis 31:53, and Judges 11:30-39.
vs.
Matthew 5:34-37 "But I say unto you, swear not at all; neither by heaven . . . nor by the earth . . . . Neither shalt thou swear by thy head . . . . But let your communication be, Yea, yea; Nay, nay: for whatsoever is more than these cometh of evil."
James 5:12 ". . . swear not, neither by heaven, neither by the earth, neither by any other oath: but let your yea be yea; and your nay, nay; lest ye fall into condemnation."
When was Jesus crucified?
Mark 15:25 "And it was the third hour, and they crucified him."
vs.
John 19:14-15 "And about the sixth hour: and he saith unto the Jews, Behold your King! But they cried out . . . crucify him."
It is an ad hoc defense to claim that there are two methods of reckoning time here. It has never been shown that this is the case.
Shall we obey the law?
I Peter 2:13 "Submit yourself to every ordinance of man . . . to the king, as supreme; Or unto governors."
Matthew 22:21 "Render therefore unto Caesar the things which are Caesar's." See also Romans 13:1,7 and Titus 3:1.
vs.
Acts 5:29 "We ought to obey God rather then men."
How many animals on the ark?
Genesis 6:19 "And of every living thing of all flesh, two of every sort shalt thou bring into the ark."
Genesis 7:8-9 "Of clean beasts, and of beasts that are not clean, and of fowls, and of every thing that creepeth upon the earth, There went in two and two unto Noah into the ark, the male and the female, as God had commanded Noah."
Genesis 7:15 "And they went in unto Noah into the ark, two and two of all flesh, wherein is the breath of life."
vs.
Genesis 7:2 "Of every clean beast thou shalt take to thee by sevens, the male and his female: and of beasts that are not clean by two, the male and his female."
Were women and men created equal?
Genesis 1:27 "So God created man in his own image, in the image of God created he him; male and female created he them."
vs.
Genesis 2:18,23 "And the Lord God said, It is not good that the man should be alone; I will make him an help meet for him. . . . And Adam said, This is now bone of my bones, and flesh of my flesh: she shall be called Woman, because she was taken out of Man."
Were trees created before humans?
Genesis 1:12-31 "And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: . . . And the evening and the morning were the third day. . . . And God said, Let us make man in our image . . . And the evening and the morning were the sixth day."
vs.
Genesis 2:5-9 "And every plant of the field before it was in the earth, and every herb of the field before it grew: for the Lord God had not caused it to rain upon the earth, and there was not a man to till the ground. .ت.تAnd the Lord God formed man of the dust of the ground . . . And the Lord God planted a garden eastward in Eden; and there he put the man whom he had formed. And out of the ground made the Lord God to grow every tree that is pleasant to the sight, and good for food."
Did Michal have children?
II Samuel 6:23 "Therefore Michal the daughter of Saul had no child unto the day of her death."
vs.
II Samuel 21:8 "But the king took the two sons of Rizpah . . . and the five sons of Michal the daughter of Saul."
How many stalls did Solomon have?
I Kings 4:26 "And Solomon had forty thousand stalls of horses for his chariots, and twelve thousand horsemen."
vs.
II Chronicles 9:25 "And Solomon had four thousand stalls for horses and chariots, and twelve thousand horsemen."
Did Paul's men hear a voice?
Acts 9:7 "And the men which journeyed with him stood speechless, hearing a voice, but seeing no man."
vs.
Acts 22:9 "And they that were with me saw indeed the light, and were afraid; but they heard not the voice of him that spake to me."
(For more detail on this contradiction, with a linguistic analysis of the Greek words, see "Did Paul's Men Hear A Voice?" by Dan Barker, published in the The Skeptical Review, 1994 #1)
Is God omnipotent?
Jeremiah 32:27 "Behold, I am the Lord, the God of all flesh: is there anything too hard for me?
Matthew 19:26 "But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible."
vs.
Judges 1:19 "And the Lord was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron."
Does God live in light?
I Timothy 6:15-16 " . . . the King of kings, and Lord of lords; Who only hath immortality, dwelling in the light which no man can approach . . ."
James 1:17 " . . . the Father of lights, with whom is no variableness, neither shadow of turning."
John 12:35 "Then Jesus saith unto them, . . . he that walketh in darkness knoweth not wither he goeth."
Job 18:18 "He [the wicked] shall be driven from light into darkness, and chased out of the world."
Daniel 2:22 "He [God] knoweth what is in the darkness, and the light dwelleth with him." See also Psalm 143:3, II Corinthians 6:14, and Hebrews 12:18-22.
vs.
I Kings 8:12 "Then spake Solomon, The Lord said that he would dwell in the thick darkness." (Repeated in II Chronicles 6:1)
II Samuel 22:12 "And he made darkness pavilions round about him, dark waters, and thick clouds of the skies."
Psalm 18:11 "He made darkness his secret place; his pavilion round about him were dark waters and thick clouds of the skies."
Psalm 97:1-2 "The Lord reigneth; let the earth rejoice . . . clouds and darkness are round about him."
Does God accept human sacrifice?
Deuteronomy 12:31 "Thou shalt not do so unto the Lord thy God: for every abomination to the Lord, which he hateth, have they done unto their gods; for even their sons and their daughters they have burnt in the fire to their gods."
vs.
Genesis 22:2 "And he said, Take now thy son, thine only son Isaac, whom thou lovest, and get thee into the land of Moriah; and offer him there for a burnt offering upon one of the mountains which I will tell thee of."
Exodus 22:29 "For thou shalt not delay to offer the first of thy ripe fruits, and of thy liquors; the firstborn of thy sons shalt thou give unto me."
Judges 11:30-39 "And Jephthah vowed a vow unto the Lord, and said, If thou shalt without fail deliver the children of Ammon into mine hand, Then it shall be, that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the Lord's, and I will offer it up for a burnt offering. So Jephthah passed over unto the children of Ammon . . . and the Lord delivered them into his hands. . . . And Jephthah came to Mizpeh unto his house, and, behold, his daughter came out to meet him with timbrels and with dances: . . . And it came to pass at the end of two months, that she returned unto her father, who did with her according to his vow which he had vowed."
II Samuel 21:8-14 "But the king [David] took the two sons of Rizpah . . . and the five sons of Michal . . . and he delivered them into the hands of the Gibeonites, and they hanged them in the hill before the Lord: and they fell all seven together, and were put to death in the days of harvest . . . And after that God was intreated for the land."
Hebrews 10:10-12 " . . . we are sanctified through the offering of the body of Jesus Christ . . . But this man, after he had offered one sacrifice for sins forever, sat down on the right hand of God."
I Corinthians 5:7 " . . . For even Christ our passover is sacrificed for us."
Who was Joseph's father?
Matthew 1:16 "And Jacob begat Joseph the husband of Mary, of whom was born Jesus."
vs.
Luke 3:23 "And Jesus himself began to be about thirty years of age, being (as was supposed) the son of Joseph, which was the son of Heli."
--
This chapter was first printed as a "nontract," a freethinkers' version of a (non-proselytizing) tract. Since it was first published, I have received numerous replies from Christians who think that these contradictions are either trivial or easily explained. Yet not a single "explanation" has been convincing. Most of them do little homework, inventing off-the-cuff defenses of what the bible "could have meant," or devising creative explanations that actually make the problem worse. For example, one Christian, agreeing with Eusebius, explained that "Thou shalt not bear false witness" does not prohibit lies, and that God actually wants us to tell falsehoods if it will further the kingdom of heaven.
Many of the defensive attempts are arguments from silence. Some apologists assert that since the writer of John does not say that there were not more women who visited the tomb with Mary, then it is wrong to accuse him of contradicting the other evangelists who say it was a group of women. But this is a non-argument. With this kind of thinking, I could claim that the people who accompanied Mary to the tomb included Mother Teresa, Elvis Presley, and Paul Bunyan. Since the writer of John does not specifically exclude these people, then there is no way to prove that this is not true--if such fragile logic is valid.
All of the above contradictions have been carefully studied, and when necessary the original languages have been consulted. Although it is always scholarly to consider the original languages, why should that be necessary with the "word of God?" An omnipotent, omniscient deity should have made his all-important message unmistakably clear to everyone, everywhere, at all times. No one should have to learn an extinct language to get God's message, especially an ancient language about which there is much scholarly disagreement. If the English translation is flawed or imprecise, then God failed to get his point across to English speakers. A true fundamentalist should consider the English version of the bible to be just as inerrant as the original because if we admit that human error was possible in the translation, then it was equally possible in the original writing. (Some fundamentalists do assert that the King James Version is perfect. One preacher reportedly said, "If the King James Version was good enough for the Apostle Paul, then it's good enough for me.") If a contradiction exists in English, then the bible is contradictory.
The above list of thirty-three contradictions is a very small portion of the thousands of biblical discrepancies that have been catalogued by scholars. See "Leave No Stone Unturned" for seventeen additional contradictions specific to the resurrection of Jesus. One monthly publication, "Biblical Errancy," is devoted entirely to this topic (published by Dennis McKinsey, 3158 Sherwood Park Drive, Springfield OH, 45505.) Even if a defender of the bible were to eliminate all of the above (and no one has come close), we are still only scratching the surface. The bible is a flawed book.