Tuesday, October 15, 2019

Be spiritual

This is learnt that india is a spiritual country , why , because the vedic knowledge exists in india only .
This is a separate topic to discuss whether Aryans were from india or abroad but the rishis were 100% Indians who were to see vedmantras in space or to make them by themselves .
Rigveda tells that Aryans were someone who performed yagyas with the help of gurus and there were many other Aryans or dravids who did not take part in these .
Again they were someone who believed that yagyas carry havan material to devas who were assumed to perform every natural function like fire , rain , air etc by agni devata ,indra devata , vayu devata or marut etc . which of course gita justifies as ..te deva bhavyantu vah , for ecological balance as we say .
They did not focus much on the almighty and its help and believed that he is beyond any assumption as to worship then whom...kasmai devay havisha vidhem . Also vedas direct not to find brahman but try may be done to find devas like aswinin kumars , avtars like rama krsna ,cows , brashakapi etc na veadaih , tapasah ,danen , yajyaya cha , gita says that no one can find him .
Bhagwadgita tells that such an act does not show the trust but the solution of their miseries therefore lord krsna clarified that the work done for body may be duty , good or bad but the work done for soul is dharm which practically is under spirituality but people either are busy in karmakandas or physical pleasures so both do not come under the welfare of soul , the real human duty , of course not bookish but experienced As the scientific developments coming on we see that the nature is performing everything for its balance , yagyen yagyam yajant..rig and yajurveda , yajante devata sidhim bhavati karmaja ..gita . Everything going in a circle , no begining and nor end . Scientists may tell when the mass becomes zero and so is with the creation .
spirituality therefore is only universal religion and not this and that or dwanda .
being material in sense nature can not live without a living being , maya adhyakshena and thus , sharir yatrapi , gita says , this body is tool for atma and lives its journey means body is not necessarily fixed for soul and may take many births for its purpose .
Then what the purpose is ?
Purpose as spirituality , swabhaavo’dhyaatm,the nature means the prakriti be whole universe or a single body makes the balance by its deeds .
Again looking towards gita , swabhavjen swen karmana , the deeds carry the soul to different bodies so as to perform till it makes balance .
And here comes the point of rebirth also sufferings and pleasures too .
So what to do when human body is alive before it is too late .
The answer gives spirituality . See ,yajurveda says ..
aviddyaya mrityum teertwa , means if you are cured by scientific processes and medicines and get a life again then go to spirituality .
Things disappear when we rush to spiritual shops , Like waiting for darshan of banke bihari for hours in fierce sun while not opening the door by the owner ,this all is non devotional . Actually goswamiji also tried to teach devotion by making bharat as higher while laxman was actually higher as per valmiki ramayan . So understanding gyan higher over the false devotion means vyabhicharini bhakti , is real spiritual .The spirituality teaches working for soul while the devotion for body , gita says niryogkshem atmavan . .
Similarly a mantra from yajurveda...na tasya pratima asti yasya nam mahadyashah..has been making many hue and cries , while if we refer gita , it is simple to say that nobody can make an idol of vishwaroopa or sahastra shirshah purushah , from rigveda , avjananti manushim..gita .
But it is 101% sure that we can make an idol of Vishnurupa ,so what the harm is there in upasana, dyayanti mam upasate...gita . .
The real and authentic definition of spirituality has been explained in this gitashloka , Shrutivipratipannaa ,when the intellect, perplexed by what has been heard as distorted , not understanding vedas properly , stands immovable and steady in the self or say atma as also described in brahadaranyak Upanishad as ,om tat sat and not selfish , then one attains spirituality .
How a human becomes spiritual ?
Abhyasen vairagyen ch, gita says . So during practice a human when keeps the mind detached , like a lotus leaf in water ,from sensual activities it becomes the pure observer of soul and gets spiritual .
Although many concepts and belief systems are there but vedic concept is considered foolproof source attain spirituality as it describes the both routes of attaining devic or devil paths . Bhagvatam says ..The mind being nothing in itself covers the soul in awaking and dreaming stages and puts the human in bad or good activities .
It is very well clear that no activity can be performed without the working mind and sensual pleasures or pain are resultant of such deeds but the pure soul keeps watch and a spiritual human liberates from bondage to get amrut , tasting nectar by shiva sankalpam Vedas say .
So only detachment or vairagya turning to prasadam , vairagyam brahmabhuyay kalpate , is a tool for spirituality and not intellectual , imagination , mental , reasonable , philosophy etc .
Even though renunciation , non attachment or abandonment can not be termed as spiritual .

Thursday, January 11, 2018

bhagwadgita lesson

There you will find nothing like imposing the ism in gita . It is a scripture containing the guidelines of life . If we deeply go it inside and do not take professional or political move always we find that it is a manual of humanity . Not very earlier but Manusmriti is a scripture containing the biased views of the same time . Not going for higher vedic thoughts people may like Upanishads talking in the way of finding spiritual teachings. In such other cases phrases like , sarve bhavantu sukhinah , sarve santu niramayah etc also do not come in any ism quality and can be recited very often to guide the holy way of life . Exclusively if we talk of bhagwadgita it is termed as the gyan obtained by rajrishis only in earlier times . Of course gita talks of the dakshye , the skill to obtain the immortality , amrit ashnute . The sankhyayoga which is the exclusive matter has been discussed in gita is as told to arjuna by lord krsna . Going through mahabharat we find lord krsna performing every gita thought adopted to kill the aggressors . Take the example of bhishma , drona or jayadratha every step adopted is very skilful .So gita contains all gist of win ,be the real life or the spiritual . As in a real life for example if we do not always have TRUMP in our cards ,never mind there is always a skill to win .
Continuing in the same fashion chapter 18 emphasises to live in different category to eat in different category and to worship in different category but homogeneously . Always it reminds the people to spend the life keeping in mind the last stage not to go empty handed as there have been a long long journey and who knows how much again going to live after .Living 100 years is not as much as zero to this whole length . Krsna specifically says, na rupam asya iha tatha upalabhyate in chapter 15 that there is no such hard and fast philosophy to tell finally for the life cycle and therefore always try to find that immortal personality , tam eva cha adyam purusham prapadye . This is very strange that a person who can not limit the material nature properties ,how he can decide about the qualities of living entities and therefore one who understands this philosophy concerning material nature, the living entity and the interaction of the modes of nature is sure to attain SANKHYA and he will not take birth here again, regardless of his present human position.

Friday, October 13, 2017

sri bhagvadgita revisited ch 1 to 5

Eternal for human society formed means from very beginning . Right from vedic era to present one human has developed the imagination continuously into reality we say science which contains the material qualities and are thus perishable . Rishis were known to see immortality by their internal power and were called thus seers . They uttered the mantras visiting just in air . Today many of us call these observations as figment of imagination . In fact these are experience of imaginations where they could experience with the core teaching of Vedas as the achievement of almighty , although unimaginable but usually existing with a body assumed .In fact mostly vedmantras relate to the physical pleasures by begging from the deities .
Like a little pond of water has nil existence compared to the vast ocean in parity similarly most of the vedic thoughts do not much reiterate to the knowledge of god and liberation of the soul .
In the minds ofthose who are too attached to sense enjoymental material opulence,and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place…gita 44/2 ch
Chapter one
Dhṛtaraṣṭra uvacha….. mamakaḥ paṇḍavaḥ cha kurukshetre kim akurvata , sanjay ?
Sanjay uvacha….Duryodhan tada acharyam upasangamya abravit.
Drupad putreṇa vyuḍham chamum pasya , Acharya . Asmakam cha shuraḥ tan nibodha .Tat Bhiṣhma abhirakṣhitam asmakam balam aparyaptam . Ayaneṣu bhavantaḥ eva abhirakṣantu Bhiṣhma
Sanjanayan tasya harṣham ,Bhishma shaṅkham dadhmau .
Tatah madhavaḥ paṇḍavaḥ cha shaṅkhau pradadhmatuḥ .
Tada Arjuna uvacha… me ratham achyut ubhayoh senayoḥ maddhye sthapaya .
Tan sarvan bandhun yuyutsum samupasthitam samikṣya arjuna uvach….kṛṣṇa ,sidanti mama gatraṇi mukham cha parishuṣyati .
Yadi api ete lobha upahata chetasaḥ na pashyanti ,svajanam hi hattva katham sukhinaḥ syama ,madhava . Kulasya kula aghnanam pitarah hi eṣam lupta piṇḍa udaka kriyaḥ patanti.
Evam uktva Arjunaḥ saṅkhye ratha upasthaḥ upavishat .
Chapter two
Sri bhagavan uvācha….
tvā kutah idam kaśmalam vishme samupasthitam .
Arjuna uvach…na cha etat vidmaḥ katarat naḥ garīyaḥ yat vā jayema yadi vā naḥ jayeyuḥ ,yan eva hatvā na jijīviṣāmaḥ te pramukhe dhārtarāṣṭrāḥ avasthitāḥ .
Srī bhagavān prahasan iva uvācha…. paṇḍitāḥ gata asūn ,agata asūn cha na anuśocanti .
Na tu eva aham jātu na āsam na tvam ,na ime janādhipāḥ na cha eva na sarve vayam ataḥ param bhaviṣyāmaḥ .na asat bhavah vidyate na abhavah satah vidyate . Ime dehāḥ antavantaḥ ,anāśinaḥ aprameyasya nityasya śarīriṇaḥ uktāḥ ,tasmāt yudhyasva . Vāsāṁsi jīrṇāni yathā vihāya naraḥ navāni gṛhṇāti aparāṇi tathā jirnani śarīrāṇi vihāy dehi anyāni navani saṁyāti . Mahārathāḥ bhayāt raṇāt uparatam tvam maṁsyante yeṣām cha tvam bahumataḥ bhūtvā lāghavam yāsyasi . Arjuna , traiguṇya viṣayāḥ vedāḥ nistraigunyah nirdvandvaḥ nitya sattvasthaḥ niryoga kṣemaḥ ātmavān bhava . Shruti vipratipannā te yadā buddhih nishchala sthāsyati tadasamādhau achalā yogam avāpsyasi . Rāga dveṣa vimuktaiḥ tu viṣayān indriyaiḥ acharan ātmavaśyaiḥ vidheyātmā prasādam adhigacchati .
Chapter three
Sri bhagvan uvach…na hi kaśchit api jatu akarmkrit kṣaṇam tiṣṭhati . Sarvah kāryate hi avaśaḥ karma prakṛtijaiḥ guṇaiḥ . Iṣhṭān bhogān hi devah vaḥ yajñabhāvitāḥ dāsyante ,taiḥ apradāya ebhyah dattān yaḥ bhuṅkte sah eva stenaḥ . janaka-ādayaḥ karmaṇā eva hi saṁsiddhim āsthitāḥ . Prakṛteḥ guṇa-saṁmūḍhāḥ guṇa-karmasu sajjante ,tān akṛtsna-vidaḥ mandān krtsnavit na vichalyet .
arjunauvācha ..atha ayam kena prayuktaḥ pāpam purushah acharati .
śrī bhagavān uvācha …eshah kāmaḥ krodhaḥ eṣaḥ rajo-guṇa samudbhava mahā-śanaḥ mahā-pāpmā iha varinam viddhi .
evam buddheḥ param buddhvā atmana atmanam saṁstabhya durāsadam kāma-rūpam shatrum jahi ..
Chapter four
Śrī bhagavān uvācha ..bahūni janmani me cha tava vyatītāni arjuna ,tāni aham veda sarvāṇi .
kāṅkṣantaḥ siddhim karmaṇām yajante iha devatāḥ ,kṣipram hi mānuṣhe loke karmaja siddhiḥ bhavati . yah karmaṇi akarma paśyet ,yah akarmaṇi cha karma sah buddhiman . śhreyān dravyamayāt yajñāt gyāna-yajñaḥ parantapa sarvam karma akhilam ,pārtha gyāne parisamāpyate .
tasmāt agyāna-sambhūtam hṛt-stham atmanah gyāna asinā enam chhittam saṁśayam yogam ātiṣṭha uttiṣṭha bhārata .
Chapter five
Śrī bhagavānuvācha..sannyāsaḥ- karma-yogaḥ cha śreyasa-karau nih tayoh ubhau tukarma-sannyāsāt karma-yogaḥ viśiṣyate . karmāṇi saṅgam tyaktvā adhaya brahmani yah karoti lipyate na papen sah padma-patram iva ambhasā . ihaeva saknoti yaḥ prak sharira soḍhum vimokṣaṇāt— kāma krodha udbhavam vegam yuktah saḥ saḥ sukhī naraḥ sah . Gyatva mam bhoktāram yagya tapasām sarva-loka maheśvaram sarva bhutanam suhṛdam śhāntim ṛcchati.

It deals with the high politics creating the anger with in the minds of drona and bhishma may be they had till not decided to proceed .
See the arrangement of army prepared by dhrishtdumna , the son of drupad, your friend turned foe and vowed to kill you drona , my guru , duryodhana said .
Of course there are many warriors in my side but insufficient therefore you all please cover the old bhishma pitamah to life .
Naturally there existed no reason to not fight Mahabharata when bhishma and drona got enraged and insulted .
And thus the lord krsna announced the war which made arjuna confused .
How can we fight against these greedy aggressors who are not looking for family welfares and going to carry the sin . Over all they are our relatives nevertheless we are going to fight and for whom then .
Have we forgotten the worship to our pitars with water etc which vedas teach to be performed by our coming generations .
I do not find any reason of happiness to kill situation therefore, arjuna explained .
And this shows the wisdom narrated in vedas to live in any circumstance peacefully , arjuna told .
In the battlefield and in this situation of fight how you can talk irresponsible and shameful , O arjuna , lord asked .
There being drona and bhishma elders do I find me competent and lawful to fight where nothing except carrying sin for physical pleasures is coming the aim , arjuna replied .
And also there is a complete chance of win or no win situation therefore in a such a circumstance I am confused to decide for what to do or not .
Sri bhagvan spoke dramatically ..on one side you talk of pitars means souls as described in vedas as in case of a cowboy coming with new cloths daily and then believe in body acts on the other , what a joke ? There exists soul after death of the body even and thus no worries for pleasures and pain for soul is considerable .
Also if soul comes and goes in different bodies why to worry for physical experiences . There is neither persistence of material body like moon and nor shortage of light like in the sun and so is with the soul means no recognition of independent soul of a source but body .
Every creature is bound to do its duty similarly you being a warrior are supposed to fight for just .
Therefore the wisdom says to fight in both win and no win condition because there always is an enjoyment here or after death there .
Of course there where vedas talk of enjoyment ,no stability of intellect in almighty is taken who has made this universe running .
Therefore make the deeds oriented by wisdom and that is a stable minded act without caring for loss or profit .
Actually when the senses are controlled then the intellect is controlled but still senses go for variable mind and generate anger resulting the loss of wisdom .
A complete sense of peace is only attainable when intellect leans towards almighty and goes not for variation of different sides of desires .
Like running rivers go to fill ocean or rivers itself are fed with ocean this creation goes and goes on . For a stable minded person to attain the eventual peace this is the best way.
So if the stable minded person attached to thought of almighty is better why I should act this ghostly act of war then , arjuna asked . Sri bhagvan replied..there are always two factors of do and not to do . Nobody can live without doing as the body needs to work all the time . It is better to do as per nature of which this body is made of . Space ,air , fire ,water and earth five factors make the body and the body of universe of course . Making a balance of these elements is the balancing of nature and in other words the swabhav is the second factor of working the body . Every creature works as per nature and these elements react to provide the food for body to live . Only human possess the mind to control the senses and intellect .When used to cover the mind ,proper work is performed and with the qualities which are three in nature . It is therefore necessary to act as per three qualities and this performance makes the type of human . Even king Janak performed the prescribed duties who once decided to leave work for renunciation .
If such a process is there why people act to commit sin , arjuna asked .
Lust is the root cause of misdeeds , lord replied . This lust makes the mind of human only uncontrolled and even one sense is sufficient to misguide the mind to act . Therefore the soul being the super one guides the intellect to control mind and senses , only then the person succeeds win lust .
Sri bhagwan spoke..As already told about the soul coming and going every creature is bound to act but the body acquired differs and hence one always do not know the past . All the works are therefore performed by the qualities of nature comprised of five elements and hence one can also expect the return value from deities , may be natural elements or the souls in surroundings.
The philosophy of work differs from person to person but the winner always acts for the welfare of the soul and thus is never bound by the desires or the fruit of action .
Here the wisdom plays role for what and how to do or not to . Either one can attain the knowledge by self or as per the faith on the learned one .
A confused or under determined person lives with no more of the life .
Lord describes the difference between renunciation and abandonment here . sri bhagvan said..there is a small difference with the understanding of sanyas and karma , o arjuna . Every human , of course this applies to human only being of a rajas quality by nature , is bound to do work . For the purification of atman , the mind , everybody performs the act . The human being unattached to senses gratification is said to be a sankhyayogi , gyani etc performing the act like that a leaf of lotus in water remains un effected with touch . Similarly a human performing the act not caring to desires towards fruit of action is called karmayogi . A simple example shows the difference considering the activities of a woman as sanyasi and a man as karmyogi .
The person who is attached to the senses gratification is an ignorant one knowing all the pleasures thus achieved are perishable in nature and are for short time being . Although the mind when cleared with the ignorant dust achieves the pure soul , atmanam , the pleasure called brahman but the common person understands this performed by god .

Sunday, May 7, 2017

wisdom over religion

Always from ancient times the wisdom has played the positive role. Although it is necessary to quote something with pramanas or authentication . Tasmat shashtram pramanam, gita says .
Where wisdom plays the role can be taken from ramcharitmanas , vidya binu vivek upjaye * nashahi beg niti us suni .
Yudhister was taken to hell because he followed the dharma but not wisdom .He followed dharma playing gambling . he followed dharma draupadi being insulted . He followed dharma speaking lie on aswatthama killed . But was scolded by lord krsna when he told that he was the reason destroying his family so will not become the king after mahabharat .
If it was like this why you did not take your wisdom when this all was happening ,krsna asked.And there is a example of king janak krsna illustrated.
When mahabharat was just being started yuyutsva the fighter on duryodhana side parted and joined arjuna and also when mahabharat was just ending yuyutsva took permission from you ,yudhister to look after ladies, krsna told citing the wisdom .
Buddhi yogam upashritya mat chitah satatam bhav, buddhiyogam is nothing but wisdom .
There is certainly the self religion better than others but it should be swabhav niyatam means natural by instinct or oriented by wisdom again gita says .
Be it 5000 BC or 2100 AD the principle remains the same , allow wisdom to work ,sanstabhya atmani atmana means controlling the mind over intelligence to act as per wisdom in the benefit of soul .
There are confusion over rebirth but authentications are that the soul travels from one body to other may be that soul is not a separate identity and is all Brahman .
So wisdom lies acting good for soul acting pious for soul and learning from intelligent preachers as not a blind person can lead a path to a blind person .
Science is a tool working with material nature so it is beneficial to a living creature but not for dead .
Yasmin gata na nivartanti bhuyah , is a part of wisdom means there certainly is a place where is peace and no coming or going .
In a final content vivek or wisdom depends on shraddha or devotion to lord who controls the universe and one must work for the benefit of self soul .
Remember nashyami atmabhavah sthah means god helps for self benefit if a person deserves so .

Thursday, April 6, 2017

gita the great

this the beauty of bhagvadgita that 18 chapters can be properly understood in 18 shlokas and in the serial as number/number .
dharmakshetre kurukshetre samavetaa yuyutsavah
maamakaah paandavaashchaiva kimakurvata sanjaya // 1.1 // 
kutastwaa kashmalam idam vishame samupasthitam
anaaryajushtam aswargyam akeertikaram arjuna // 2.2 // 
loke'smin dwividha nishthaa puraa proktaa mayaanagha
jnaanayogena saankhyaanaam karmayogena yoginaam // 3.3 //
aparam bhavato janma param janma vivaswatah
katham etadvijaaneeyaam twam aadau proktavaan iti // 4.4 // 
yatsaankhyaih praapyate sthaanam tad yogair api gamyate
ekam saankhyam cha yogam cha yah pashyati sa pashyati // 5.5 // 
bandhuraatmaatmanastasya yenaatmaivaatmanaa jitah
anaatmanastu shatrutwe vartetaatmaiva shatruvat // 6.6 //
mattah parataram naanyat kinchidasti dhananjaya
mayi sarvamidam protam sootre maniganaa iva // 7.7 // 
abhyaasayogayuktena chetasaa naanyagaaminaa
paramam purusham divyam yaati paarthaanuchintayan // 8.8 // 
na cha maam taani karmaani nibadhnanti dhananjaya
udaaseenavadaaseenamasaktam teshu karmasu // 9.9 // 
teshaam satatayuktaanaam bhajataam preetipoorvakam
dadaami buddhiyogam tam yena maamupayaanti te // 10.10 // 
divyamaalyaambaradharam divyagandhaanulepanam
sarvaashcharyamayam devam anantam vishwatomukham // 11.11 // 
shreyo hi jnaanamabhyaasaat jnaanaaddhyaanam vishishyate
dhyaanaat karmaphalatyaagas tyaagaadcchaantir anantaram // 12.12 //
sarvatah paanipaadam tat sarvato’kshishiromukham
sarvatah shrutimalloke sarvamaavritya tishtathi // 13.13 // 
yadaa sattwe pravriddhe tu pralayam yaati dehabrit
tadottamavidaam lokaan amalaan pratipadyate // 14.14 //
sarvasya chaaham hridi sannivishto
mattah smritir jnaanam apohanam cha
vedaishcha sarvairahameva vedyo
vedaantakrid vedavideva chaaham // 15.15 // 
anekachittavibhraantaah mohajaalasamaavritaah
prasaktaah kaamabhogeshu patanti narake’shuchau // 16.16 // 
shraddhaayaa parayaa taptam tapastattrividham naraih
aphalaakaangkshibhiryuktaih saattwikam parichakshate // 17.17 // 
jnaanam jneyam parijnaataa trividhaa karmachodanaa
karanam karma karteti trividhah karma sangrahah // 18.18 // 

Monday, February 15, 2016

learning vedastra

It is very unfortunate to classify sanskrit into politics or religion . BCE 4 to 5 millennium there was only society of human for welfare of science and spirituality .
तीनों वेदों ( रिग , साम और यजु , अथर्ववेद नही सन्दर्भित ) में राम का ज़िक्र है किन्तु कृष्ण का पत्नियों के साथ शरारती होने का आभास मिलता है ।
भागवत के अनुसार पुरानो को मानने पर वेद बाद में संकलित किए गए व्यासजी द्वारा एक प्रयास है ।
यजुर्वेद रिगवेद के अनुसार अज्ञानी से ज्ञान सीखना मना है . अज्ञान को शूद्र वाचिक कहा गया है ।
वेदों में परमात्मा तत्व के बारे में विचार है प्राप्ति का ज़ोर नहीं बल्कि भोग विलास ( मधुविद्या ) प्राप्ति पर ज़ोर है ।
इसलिए कृष्ण को वेद विरुद्ध ( मधुसूदन ) और गीता को वेद संगत मानना नहीं स्वीकारा जाता ,
रही  बात कृष्ण के   रास और हनुमानजी के सुन्दरकान्- ड के   रासपूर्ण वर्णन की  वह व्यास और वाल्मीकि तथा  सूतजी   [ freeloaders kathavachak ] को deep darkness , vidyayam ratah होने पर संदर्भित माना जा सकता है ।
कुल मिलाकर गीता [ bhagvadgita, not written by vedvyas of course and not By guru shankara as his bhasya on gita is available  ] जीवन ग्रन्थ और वेद मंत्रों को इंसान के ज्ञान से परे मानना चाहिए .
गीता पथ प्रदर्शक और वेदों का ब्रह्मज्ञा- न सम्बन्धी सार है .प्रस्थानत- रयी , ( वेद-उपनिषद , ब्रह्मसूत्- र एवं गीता ) , मे इसका अलग स्थान है और यह उपनिषदों से ऊपर है ।
गीता ज्ञान सही न होने के कारन लोग इसे वेद विरुद्ध मानते है ।
वेदो मे ब्राहमनत्व- एवं क्षत्रित्व- को जाति विषयक नही माना[ Brahmane brahminam kshatray rajanyam , yaj ] और सतीत्व को सबसे ऊपर का तप बताया गया है जिससे पितरों का उद्धार का पूरा श्रेय स्त्री को है ।
अर्जुन को इसलिए कृष्ण भ्रमित कह कर भीष्म कर्ण आदि को मारने को कहते है क्योकि ये शापित होने के कारन निम्न योनि मे जाएगे अत: पितरो का उद्धार सम्भव नही ,
और यही अर्जुन का कहना है जिसे वह स्त्री के दूषित होने को वेद संगत बताता है ।
अधिकांशत: पुराणों को भारतीय इतिहास मानकर यह माना जा सकता है कि वेदों में सांकेतिक रूप से विभिन्न चरित्रों का वर्णन किया गया है ,
किन्तु वेदिक भाषा का पूरा ज्ञान न होने के कारण संस्कृत मे उपनिषद को निदेश माना जाना चाहिए ।
हिन्दू वेद शास्त्रों के अनुसार भगवदप्राप्- ति एवं अध्यात्म को आवेश , शोध एवं व्यवसाय का विषय न बनाकर विज्ञान के माध्यम से जीवन को उच्चतर बनाने तथा अमरता प्राप्त करने ( अविद्यायाम- मृत्युम त्रीत्वा , यजु एवं ईशा उपनिषद ) का ही प्रयास करना चाहिए ।
आत्मा परमात्मा और माया को , मुर्गी अन्डा और दाना जैसा विवाद का विषय बनाना उचित नही है ।
यज्ञेन यज्ञम यजन्ति तानि धर्मानि प्रथमानि अ|सन ।
ते ह नाकम महिमानम सचन्त यत्र पूर्वे साध्या: सन्ति देवा: ।।
अति विचित्र भगवन्त गति ( ramcharitmanas ) के बारे में कृष्ण कहते हैं , एवं ज्ञात्वा कृतं कर्म पूर्वै: अपि मुमुक्षभि: , कुरु कर्म तस्माद एव च ।।
Thou do that sacred deeds only which led earlier divines to heaven .

Thursday, January 14, 2016

rishis speak

rakṣohaṇaṃ vājinamā jigharmi mitraṃ prathiṣṭhamupayāmi śarma |
śiśāno aghniḥ kratubhiḥ samiddhaḥ sa nodivā sa riṣaḥ pātu naktam ||
ayodaṃṣṭro arciṣā yātudhānānupa spṛśa jātavedaḥsamiddhaḥ |
ā jihvayā muradevān rabhasva kravyādo vṛktvyapi dhatsvāsan ||
ubhobhayāvinnupa dhehi daṃṣṭrā hiṃsraḥ śiśāno.avaramparaṃ ca |
utāntarikṣe pari yāhi rājañ jambhaiḥ sandhehyabhi yātudhānān ||
yajñairiṣūḥ saṃnamamāno aghne vācā śalyānaśanibhirdihānaḥ |
tābhirvidhya hṛdaye yātudhānān pratīco bāhūnprati bhaṃdhyeṣām ||
aghne tvacaṃ yātudhānasya bhindhi hiṃsrāśanirharasāhantvenam |
pra parvāṇi jātavedaḥ śṛṇīhi kravyātkraviṣṇurvi cinotu vṛkṇam ||
yatredānīṃ paśyasi jātavedastiṣṭhantamaghna uta vācarantam |
yad vāntarikṣe pathibhiḥ patantaṃ tamastāvidhya śarvā śiśānaḥ ||
utālabdhaṃ spṛṇuhi jātaveda ālebhānād ṛṣṭibhiryātudhānāt |
aghne pūrvo ni jahi śośucāna āmādaḥkṣviṅkāstamadantvenīḥ ||
iha pra brūhi yatamaḥ so aghne yo yātudhāno ya idaṃkṛṇoti |
tamā rabhasva samidhā yaviṣṭha nṛcakṣasaścakṣuṣe randhayainam ||
tīkṣṇenāghne cakṣuṣā rakṣa yajñaṃ prāñcaṃ vasubhyaḥpra ṇaya pracetaḥ |
hiṃsraṃ rakṣāṃsyabhi śośucānammā tvā dabhan yātudhānā nṛcakṣaḥ ||
nṛcakṣā rakṣaḥ pari paśya vikṣu tasya trīṇi pratiśṛṇīhyaghrā |
tasyāghne pṛṣṭīrharasā śṛṇīhi tredhāmūlaṃ yātudhānasya vṛśca ||
triryātudhānaḥ prasitiṃ ta etv ṛtaṃ yo aghne anṛtena hanti |
tamarciṣā sphūrjayañ jātavedaḥ samakṣamenaṃ ghṛṇateni vṛṃdhi ||
tadaghne cakṣuḥ prati dhehi rebhe śaphārujaṃ yenapaśyasi yātudhānam |
atharvavajjyotiṣā daivyena satyandhūrvantamacitaṃ nyoṣa ||
yadaghne adya mithunā śapāto yad vācastṛṣṭaṃ janayantarebhāḥ |
manyormanasaḥ śaravyā jāyate yā tayā vidhyahṛdaye yātudhānān ||
parā śṛṇīhi tapasā yātudhānān parāghne rakṣo harasāśṛṇīhi |
parārciṣā mūradevāñchṛṇīhi parāsutṛpo abhiśośucānaḥ ||
parādya devā vṛjinaṃ śṛṇantu pratyaghenaṃ śapathā yantutṛṣṭāḥ |
vācāstenaṃ śarava ṛchantu marman viśvasyaituprasitiṃ yātudhānaḥ ||
yaḥ pauruṣeyeṇa kraviṣā samaṅkte yo aśveyena paśunāyātudhānaḥ |
yo aghnyāyā bharati kṣīramaghne teṣāṃśīrṣāṇi harasāpi vṛśca ||
saṃvatsarīṇaṃ paya usriyāyāstasya māśīd yātudhānonṛcakṣaḥ |
pīyūṣamaghne yatamastitṛpsāt taṃ pratyañcamarciṣā vidhya marman ||
viṣaṃ ghavāṃ yātudhānāḥ pibantvā vṛścyantāmaditayedurevāḥ |
parainān devaḥ savitā dadātu parā bhāghamoṣadhīnāṃ jayantām ||
sanādaghne mṛṇasi yātudhānān na tvā rakṣāṃsi pṛtanāsujighyuḥ |
anu daha sahamūrān kravyādo mā te hetyā mukṣatadaivyāyāḥ ||
tvaṃ no aghne adharādudaktāt tvaṃ paścāduta rakṣāpurastāt |
prati te te ajarāsastapiṣṭhā aghaśaṃsaṃśośucato dahantu ||
paścāt purastādadharādudaktāt kaviḥ kāvyena pari pāhirājan |
sakhe sakhāyamajaro jarimṇe.aghne martānamartyastvaṃ naḥ ||
pari tvāghne puraṃ vayaṃ vipraṃ sahasya dhīmahi |
dhṛṣadvarṇaṃ dive-dive hantāraṃ bhaṅghurāvatām ||
viṣeṇa bhaṅghurāvataḥ prati ṣma rakṣaso daha |
aghnetighmena śociṣā tapuraghrābhirṣṭibhiḥ ||
pratyaghne mithuna daha yātudhānā kimīdinā |
saṃ tvāśiśāmi jābṛhyadabdhaṃ vipra manmabhiḥ ||
pratyaghne harasā haraḥ śṛṇīhi viśvataḥ prati |
yātudhānasya rakṣaso balaṃ vi ruja vīryam ||