Shakar & Nirakar are both sides of the same coin !
God is not one (Monotheist) or many (Polytheist) but, all is God (Monism) - Vasudevah Sarvam! Early western philosophies like Panentheism and Pantheism also talk of God creating Universe from Himself and periodically its returning back to Him at the end of each Circle (Yuga Chakra) and then Creation of a new Universe starts by the power of source of all energy - Divine Universal Consciousness, we call God manifested as matter through the Creation - Universe and present in human forms everywhere as Conscience! As for idol worship & casteism:
Idol Worship is symbolism prevelant in all faiths as Christians use statues of Jesus & Mary or Cross & Muslims that of Koran, its inscriptions, Allah in Arabic, 786 No. in Arab, Photos of Kabbah, etc since proper environment needed to train mind before spiritual practise/worships! Current perverted casteism is scripturally anti-Hindu as we accept only 4 Varna system based on occupation & merit as per our Bhagvad Gita & Vedas but, casteism is also a reality of classification present in all societies so we have Dalit Christians, Tribal Christians while higher classes control Church similiarly Muslims kill each other for Ashrafs marrying any Arzal or Ajlafs! Again some others try to humiliate Hindus by speaking of Linga, Yoni worship or love affairs of Lord Krishna while they fail to understand that Linga/Yoni worship are simple reveration of Creation/Universe by God just as all respect their parents without whose conjugal life none would have born! Similiarly, Lord Krishna is an incarnation of GOD & as human he lead a normal sex life but most of his stories are plain myths perverting his love for humanity as love for Gopis only! We Hindus worship each & every part of Creation (of God) as Divine & have so many gods (as all and every parts of the whole God made Universe - the entire body of Divine LORD) compared to all others as God created Universe from Himself and so He is also called 'Swayambhu' or Self Born. Similiarly, in ancient period there were few educational institutions so most education including culture through epic sculptures & sex education through miniature carvings outside walls of Mandirs were displayed. Another reason was warning the pilgrims of keeping out the desires before entering the holy temples so Khajuraho, Konarka & many such Hindu temples have sex scenes depicted only in outer walls, most important was Khastra Dharma or fighting evil & Dharm-Artha-Kam-Moksha equally desirable! Ramayana and Mahabharata are historical epics of Holy Incarnations (Avatars) Rama and Krishna but Vedas never prohibits idol worship! Arya Samaj sect of Hindus do not worship idols. But, there is nothing wrong in idol worship of various Gods as there is no compulsion in Hinduism or else Religion would be dogmatic like Islam or Christianity which are simply wills of Jesus and Muhammad, nothing else. Just like one can be respected as an engineer by colleagues and at same time as husband by the wife and father by his children and the aspects of engineer, father, husband are all true and equally adorable so is different manifestations of God worshiped by Hindus separately or unitedly! Hinduism is a living religion and hence evolves with human intellectual development as it is not like Koran or Bible which notes only experiences of dark medieval age beliefs of only 2 Prophets. Symbols have a history, too. One does not invent them overnight. In the Indian context, one can trace most of our religious symbols to the Upanishads. The greatest of symbols that permeates the Indian literature and thinking is OM. Says the Mandukya Upanishads (verse 1) OM is this imperishable Word. OM is the Universe, and this is the exposition of OM. The past, the present and the future, all that was, all that is, all that will be, is OM. Likewise all else that may exist beyond the bounds of Time, that too is OM.
OM represents the Ultimate Truth. As is clear from this verse, it is God which assumes all forms.
There is a popular belief in the ‘educated" Indian mind today that ‘idol" worship or worship of forms has no sanction in the Vedas or the Upanishads and that this is a later contribution which crept into classical Hinduism through the influence of Buddhism or Puranic literature. On the contrary, the Upanishadic vision of oneness of the Ultimate Reality and its manifestation in infinitely different forms is the very basis of image worship in India. Brahma, Vishnu, Shiva, Devi, Ganesha and Kartikeya are all different forms of the same Reality.
The proverbial Indian tolerance of differing world-views is also a direct offshoot of this perception of unity in diversity.
The Omkara is the central Indian symbol which has its origin in the Vedas and the Upanishads and which has been accepted as a primary symbol in other Indian religions also like Buddhism, Sikhism and Jainism. In fine, the imprint of the Upanishads on Indian culture is all-pervasive. If one carefully studies, one can easily see how the Indian culture has its roots in the Upanishads. Indian culture and the Upanishads are inseparable. The more we study these wonderful texts, the better will be our understanding of Indian culture and society. The role of Indian Civilization in the future world will be determined by how closely our polity is guided by the philosophy of the Upanishads.
More -
http://www.equalsouls.org/29.html
OM represents the Ultimate Truth. As is clear from this verse, it is God which assumes all forms.
There is a popular belief in the ‘educated" Indian mind today that ‘idol" worship or worship of forms has no sanction in the Vedas or the Upanishads and that this is a later contribution which crept into classical Hinduism through the influence of Buddhism or Puranic literature. On the contrary, the Upanishadic vision of oneness of the Ultimate Reality and its manifestation in infinitely different forms is the very basis of image worship in India. Brahma, Vishnu, Shiva, Devi, Ganesha and Kartikeya are all different forms of the same Reality.
The proverbial Indian tolerance of differing world-views is also a direct offshoot of this perception of unity in diversity.
The Omkara is the central Indian symbol which has its origin in the Vedas and the Upanishads and which has been accepted as a primary symbol in other Indian religions also like Buddhism, Sikhism and Jainism. In fine, the imprint of the Upanishads on Indian culture is all-pervasive. If one carefully studies, one can easily see how the Indian culture has its roots in the Upanishads. Indian culture and the Upanishads are inseparable. The more we study these wonderful texts, the better will be our understanding of Indian culture and society. The role of Indian Civilization in the future world will be determined by how closely our polity is guided by the philosophy of the Upanishads.
More -
http://www.equalsouls.org/29.html
"Bhagavad Gita" - The Divine Synopsis of all earlier spirituality revealed in Vedas (as proclaimed by Lord Krishna Himself, in Gita) on 4 Fold Hindu Varna (modern multiple Caste is a perverted form of this ancient great system) -
Many school texbooks depict Hindu Caste system as something very bad though concerned Nationalists know the truth that Casteism is a prevalent social problem of hereditary class everywhere including Christian &Islamic societies of West & Hinduism allows only merit & occupation based 4 Varna system. But, due to foreign invasions we adopted the current perverted anti-Hindu multiple casteism like them. Also, Manu Smriti is no authentic authorative Hindu Scripture like Veda or its Divine Synopsis by Lord Krishna Himself (as said in it) - the Bhagvad Gita and is merely later perverted interpolation by some mischief mongers (as original Manu Samhita lost during Muslim invasions).
Vedas told - I am a bard, my father is a physician, my mother's job isto grind the corn." (Rig Veda 9.112.3).
Lord Krishna speaks to Arjuna as he clarifies the origin and purpose of the caste system in sanaatana dharma (Bhagavad Gita, Chapter 4, Shloka 13).
cāturvarṇyaṃ mayā sṛṣṭaṃ guṇakarmavibhāgaśaḥ . tasya kartāramapi māṃ viddhyakartāramavyayam .. 4\-13..
चातुर्वर्णयं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यर्कतारमव्ययम् ।। ४\-१३
The four-fold order was created by Me according to the divisions of quality and work. Though I am its creator, know Me to be incapable of action or change. Cāturvarṇyaṃ: the four-fold order. The four varnas are named - Brahmin, Kshatriya, Vaishya and Shudra. They constitute the four-fold order. The three gunas - sattva, rajas and tamas - and the law of karma - these four elements were divided by Me to create the four varnas. Sattva guna predominates in Brahmins - and they are assigned the tasks (karma) of sham, dam, tapas (meditation) etc. Rajas guna predominates in Kshatriyas - sattva guna is secondary. Their karma is to be warriors and show bravery and tejas. Rajas guna also predominates in Vaishyas - tamas guna is secondary. Their karma is to be farmers and traders. Tamas guna predominates in Vaishyas - rajas guna is secondary. Their karma is to serve others. The emphasis is on guna (aptitude) and karma (function) and not on jaati (birth). The varna or the order to which we belong is independent of sex, birth or breeding. A caste is determined by temperament and vocation - not by birth or heredity.
According to the Mahabharata, the whole world was originally of one class but later it became divided into four divisions on account of the specific duties.
एकवर्णम इदम पूर्व विश्वम आसिद युधिश्ठिर कर्मक्रियाविशेसेन चतुर्वर्ण्यम प्रतिश्ठितम
ekavarṇama idama pūrvaṃ viśvama āsida yudhiśthira karmakriyāviśesena caturvarṇyama pratiśthitama Even the distinction between caste and outcaste is artificial and unspiritual.
An ancient verse points out that the Brahmin and the outcaste are blood brothers.
अन्त्यजो विप्रजातिश च एक एव सहोदरः एकयोनिप्रसूतस् च एकसाखेन जायते
antyajo viprajātiśa ca eka eva sahodaraḥ ekayoniprasūtas ca ekasākhena jāyate
antyajo viprajātiśa ca eka eva sahodaraḥ ekayoniprasūtas ca ekasākhena jāyate
In the Mahabharata, Yudhishthira says that it is difficult to find out the cast of persons on account of the mixture of castes. Men beget offspring in all sorts of women. So conduct is the only determining feature of caste according to the sages.
The four-fold order is designed for human evolution. There is nothing absolute about the case system which has changed its character in the process of history. Today it cannot be regarded as anything more than an insistence on a variety of ways in which the social purpose can be carried out. Functional groupings will never be out of date. As for marriages - they will happen among those who belong to more or less the same stage of cultural development. The present morbid condition of India broken into castes and sub-castes is opposed to the unity taught by the Gita, which stands for an organic as opposed to an atomistic conception of society. Akartāram: non-doer. As the Supreme is unattached, He is said to be a non-doer. Works do not affect His changeless being, though He is the unseen background of all works.
Source (in part): Bhagavad Gita with commentary by Adi Shankaracharya, Gita Press. Translated on 17th September, 2008 by the editors of eaglespace.com
MAHA MRITYUNJAYA MANTRA - ITS MEANING
Aum Trayambakam Yajamahe,Sugandhim Pushtivardhanam;
Urva Rukamiva Bandhanaan,Mrityor Mokshiye Maamritat.
ॐ त्रियम्बकं यजामहे, सुगन्धिं पुष्टिवर्धनं उर्वारुकमिव बन्धनान् मृत्योर्मोक्षिय मामृतात्
Summary of the Maha Mrityunjaya Mantra:
We worship Shiva - The Three-Eyed (tryambakam) Lord (yajamahe);Who is fragrant (sugandhim) and nourishes (pushti) and grows (vardhanam) all beings.As the ripened cucumber (urvarukamiva) is automatically liberated (bandhanaan) (by the intervention of the "farmer") from its bondage to the creeper when it fully ripens;May He liberate us (mokshiya) from death (mrityor), for the sake of immortality (maamritaat).
We pray to Lord Shiva whose eyes are the Sun, Moon and FireMay He protect us from all disease, poverty and fearAnd bless us with prosperity, longevity and good health. The Maha Mrityunjaya Mantra is a prayer to Lord Shiva (part of the hindu trinity, the lord of destruction, penance and meditation) for help in overcoming "death". The seeker is more concerned with avoiding spiritual "death" rather than physical "death". The mantra is a request to Lord Shiva to lead us to the mountain of meditation, which is indeed Lord Shiva's abode. Legend has it that Lord Shiva appeared before his devotee Markandeya (who was destined to die at the age of sixteen) and stopped his aging process a few days before he was supposed to turn sixteen. Thus, death would never be able to claim him! Hence, this mantra is also referred to as the Markandeya mantra in classical hindu studies. The mantra should ideally be repeated 108 times, twice daily, at dawn and at dusk. It is particularly useful for meditation and yoga practice.
Spiritual Significance of the Shiva Mahamantra:
Lord Shiva is referred to as tryambakam, the three-eyed one, because his third-eye has been "opened" by the powers of penance and meditation. The third eye is said to be located in the space between the eyebrows, and is "opened" when one experiences spiritual awakening. So, when we pray to Lord Shiva, we are in essence asking for his blessings and assistance in opening our third eye of spiritual knowledge. The natural consequence of this awakening is that we will be led towards spiritual liberation or moksha, and attain freedom from the cycles of death and rebirth. The goal of chanting this mantra is to spiritually "ripen" so that we can free ourselves Lord Shiva can free us from our bondage to all the material things that bind us!
Goddess Gayatri and History of Gayatri Mantra
Gayatri Devi is an incarnation of Saraswati Devi, consort of Lord Brahma, symbolising the "shakti" (strength) and "dev" (quality) of Knowledge, Purity and Virtue. Saraswati Devi is held to be the patronness of the Arts, being a poet and musician, as well as skillful composer. In the form of Gayatri Devi, with the blessings of Lord Brahma, she is believed to have given the four Vedas to mankind. Gayatri is depicted seated on a lotus. She is depicted with five faces representing the pancha pranas /pancha vayus(five lives/winds): prana, apana,vyana, udana, samana, of the five principles/ elements (pancha tatwas) earth, water, air, fire, sky (prithvi, jala, vayu, teja, aakasha). She has 10 hands carrying the five ayudhas: shankha; chakra, kamala, varada, abhaya, kasha, ankusha, ujjwala utensil, rudrakshi mala. Gayatri, Savitri and Saraswati are three goddesses representing the presiding deities of the famous Gayatri mantra chanted thrice a day. Gayatri is the presiding deity of the morning prayer and rules over the Rigveda and the garhapatya fire. Every grihasta (householder) was expected to keep 5 or 3 sacred fires ( Five fires: ahavaneeya, dakshagni, garhapatya, sawta, aavasadha.) in his house to perform Vedic rituals.
In Sanskrit, there are definite rules that regulate poetry: rhyme and meter are not written whimsically. The Gayatri Mantra has a Vedic metre of 24 syllables. Amongst the regulated poetry, the Gayatri mantra, chanted by properly qualified persons, is the most prominent. The Gayatri mantra is mentioned in the Srimad Bhagavatam. Great sins are said to be expiated by a pious recitation of this Gayatri verse which reads as follows: Om bhoor bhuvah svaha, Tat Savitur varenyam, Bhargo devasya dheemahi, Dheeyo yonah prachodayat. Gayatri mantra is meant for realization of God and is regarded as representing the Supreme Lord. It is meant for spiritually advanced people. Success in chanting it enables one to enter the transcendental position of the Lord. But, in order to chant the Gayatri mantra, it is necessary for one to first acquire the qualities of the perfectly balanced person in terms of the qualities of goodness according to the laws of material nature. The Gayatri mantra is considered to be the sonic incarnation of Brahman and is regarded as very important in Vedic civilization. In Bhagavadgita (Ch. 10. 35), Lord Krishna states: Brihat saama latha saamnaam Gayatri chandasaam aham Maasaanam maarga sirshoham Ritunaam kusumaakaraha Among the hymns, I am the Brihat saama sung to Lord Indra, Of the poetry, I am the Gayatri verse sung daily by the initiated, Of all the nuwsas (months), I am the margasira (November- December) Among all the ritus (seasons), I am the flower bearing - spring. Hindu Temples across the world perform Gayatri havan (homam) periodically to propitiate the Lord. Ghee (rectified butter) is applied during the homa by all the participants seated around the homa-kunda.
Ref: Swami Harshananda: Hindu Gods and Goddesses Published by Sri Ramakrishna Ashrama, Mysore, 2nd Edition, 1982.
Gayatri Mantra Detailed Word by Word Meaning
The Gayatri Mantra consists of twenty-four syllables - three lines of eight syllables each. The first line (Aum Bhur Bhuvah Swah) is considered an invocation, and is not technically a part of the original Gayatri Mantra as it appears in the Upanishads. Gayatri is also referred to as a Vedic poetic meter of 24 syllables or any hymn composed in this meter. Hence, there exists a whole family of Gayatri Mantras, which serve as meditative aids to pray for the blessings of a particular personal God.
Aum Bhur Bhuvah Swah, Tat Savitur Varenyam
Bhargo Devasya Dhimahi, Dhiyo Yo Nah Prachodayat
ॐ भूर्भुव: स्व: तत्सवितुर्वरेण्यं । भर्गो देवस्य धीमहि, धीयो यो न: प्रचोदयात् ।।
Bhargo Devasya Dhimahi, Dhiyo Yo Nah Prachodayat
ॐ भूर्भुव: स्व: तत्सवितुर्वरेण्यं । भर्गो देवस्य धीमहि, धीयो यो न: प्रचोदयात् ।।
A basic translation can be given as... Oh God, the Protector, the basis of all life, Who is self-existent, Who is free from all pains and Whose contact frees the soul from all troubles, Who pervades the Universe and sustains all, the Creator and Energizer of the whole Universe, the Giver of happiness, Who is worthy of acceptance, the most excellent, Who is Pure and the Purifier of all, let us embrace that very God, so that He may direct our mental faculties in the right direction.
The Four Parts of the Gayatri Mantra:
Aum Bhur Bhuvah Swah (ॐ भूर्भुव: स्व:)
1. AUM (ॐ), the Supreme name of God.
BHUR BHUVAH SWAH. These three words collectively are known as the "Mahavyahriti". They express the nature of God, and demonstrate his inherent qualities.
BHUR BHUVAH SWAH. These three words collectively are known as the "Mahavyahriti". They express the nature of God, and demonstrate his inherent qualities.
2. BHUR (भूर्) Firstly, the word Bhur implies existence. God is self-existent and independent of all. He is eternal and unchanging. Without beginning and without end, God exists as a continuous, permanent, constant entity. Secondly, the word Bhur can also mean the Earth, on which we are born and sustained. God is the provider of all, and it is through His divine will that we our blessed with all that we require to maintain us through our lives. Finally, Bhur signifies Prana, or life (literally, breath). God is That which gives life to all. Whilst He is independent of all, all are dependent on Him. It is God who has given us life, God who maintains us throughout our lives, and God alone who has the ability to take away our life, when He so chooses. The only permanent entity, all others are subject to His own will
3. BHUVAH (भुव:) Bhuvah describes the absolute Consciousness of God. God is self-Conscious as well as being Conscious of all else, and thus is able to control and govern the Universe. Also, the word Bhuvah relates to God's relationship with the celestial world. It denotes God's greatness - greater than the sky and space, He is boundless and unlimited. Finally, Bhuvah is also indicative of God's role as the remover of all pain and sufferings (Apaana). We see pain and sorrow all around us. However, through supplication to God, we can be freed from that pain and hardship. God Himself is devoid of any pain. Though He is Conscious of all, and is thus aware of pain, it does not affect Him. It is our own ignorance that makes us susceptible to the effects of Maya, or illusion, which causes us to feel pain. Through true devotion to God, we can be freed from the clutches of Maya, and thus be rid of pain and sorrow.
4. SWAH (स्व:) Swah indicates the all-pervading nature of God. He is omnipresent and pervades the entire multi-formed Universe. Without Form Himself, He is able to manifest Himself through the medium of the physical world, and is thus present in each and every physical entity. In this way, God is able to interact with the Universe created by Him, and thus sustain and control it, ensuring its smooth and proper running and function. Also, Swah symbolizes God's bliss. All but God experience pain, suffering and sorrow. Devoid of all such things, God alone is able to experience supreme bliss. Happiness as experienced by humans is temporary, a transient state of mental satisfaction, which soon dissolves back into the mire of worldly troubles. Perfect, and without any form of deficiency, God alone experiences true bliss, permanent and unaffected by worldly pains and woes. One who realizes God is able to join in this bliss, and thus God is able to impart true happiness to those who establish oneness with that Supreme Divinity. The Mahavyahriti can be summed up by comparison to the word AUM itself, and through this comparison to the tripartite structure, can be compared to the essential nature of God, which differentiates Him from the other two entities recognized in that structure (namely, matter and soul), in the same way as the comparison between the three parts of the word Satchidananda, another name also used to describe God... BHUR Prana Earth Sat Existence BHUVAH Apana Sky Chit Consciousness SWAH Vyana Heaven Ananda Bliss TAT SAVITUR VARENYAM (तत्सवितुर्वरेण्यं)
5. TAT (तत् s.1) Literally, this word means "that", being used in Sanskrit to denote the third person. It is also mentioned in the Bhagavad Gita by Sri Krishna Himself, where He implies the selfless nature of the word. Being used in the third person, the word has implicit in it an idea of selflessness. Sri Krishna uses it to imply the selfless nature of charity (charity, or a gift, being used as an analogy for worship, in the form of action, implying that action should be preformed without regard to its fruits, but simply out of devotion and sense of duty, or Dharma). Tat then is used here in the Gayatri Mantra to indicate that the worshipper is referring to [that] God, and that the praise being offered to God in the prayer is purely directed towards Him, without thought of gaining any personal benefit from that praise.
6. SA-VI-TUR (सवितुर् s.2-4) Savita, from which Savitur is derived, is another name of God, this being the reason that the Gayatri Mantra is often known as the Savitri Mantra. The implication of Savita is of God's status as the fountain, the source of all things. It is through His Divine Grace that the Universe exists, and so this word sums up the Mahavyahriti, by describing God's ability to create the Universe and sustain it, as well as, at the right time, bring about its dissolution. Savita is also indicative of God's gift to mankind. Humans also have, in limited amount, the power, or shakti, of Savita. This shakti acts as an impetus in humans, and brings about the requirement for them to do something. They cannot sit idle, and are constantly searching for something to do. This is what is commonly known as the "creative urge". It is through this shakti that mankind has created art, and it is through this shakti also that scientific advances are made. The gift of Savita also gives creatures the ability of procreation. Hence, Savita can be thought of as meaning Father (or Mother) also. Finally, it is the power of Savita that enables mankind to distinguish right from wrong, and vice from virtue. Through this ability, we are able to in some part direct our own selves, and thus, Savita imparts to us a certain self-guiding ability. Thus, by using this word in the mantra, we demonstrate that we are making efforts ourselves also, since God will not help us unless we are willing to help ourselves.
7. VA-RE-NY-AM (वरेण्यं s.5-8) Varenyam signifies our acceptance of God, and can be translated as meaning "Who is worthy". Ever ready to obtain all the material riches of the world, more often than not, they are a disappointment once they have been achieved. God however is the one who, once realized and achieved, has the ability to truly satisfy. We therefore accept Him as the Highest reality, and it is to Him that we dedicate our efforts. Varenyam can also be interpreted as signifying one who is eligible. We have chosen Him to be our Leader and our Guide. We place our all into His hands, and accept Him regardless of anything else. We place no conditions on this acceptance, as it is all out of sheer devotion. BHARGO DEVASYA DHIMAHI (भर्गो देवस्य धीमहि) This triplet is a further description of the attributes and qualities of God - His functional and instrumental qualities, rather than intrinsic qualities - and through those qualities, His relationship to us.
8. BHAR-GO (भर्गो s.1,2) Bhargo is taken to signify the Glorious Light that is God's love and power. It indicates His complete purity - being absolutely pure Himself, God also has the ability to purify those that come into contact with Him. Thus, Bhargo is indicative of God's power to purify, and to destroy all sins and afflictions. In the same way as a metal ore placed into a fire will yield the pure metal, by merging with God, by realizing His Divine Form and establishing unity and oneness with Him, we can cleanse ourselves and be made pure by His Grace. Though the soul, being itself Divine in nature, possesses that Light, it lacks luster, having been made impure by the sins and vices, which are a result of the darkness of Maya. By removing the veil of Maya, and cleansing our soul, God can enable the soul to realize its true, Divine self, and thus purify it.
9. DE-VAS-YA (देवस्य s.3-5) The word Deva, from which this word is derived, has been translated by different people in many different ways. It is generally thought of as meaning simply "God". However, its meaning is more complex than that. Deva, which forms the root of the words "Devata" and "Devi", means "quality" or "attribute", and can be thought of as another word for "Guna". Thus, the various forms of God are given this name, as each of those forms is related to a specific quality and function (for example, Brahma has the quality of Creation, Kamadeva has the quality of love, etc.). Also, Deva is thus used to describe anyone who is considered to possess a special quality. Since Deva is symbolic of the individual qualities of God, the word demonstrates the inherent oneness of those different Forms, and thus the use of this word can be taken as describing the fundamental unity of God. Thus we see that here, we reaffirm that central belief in the Hindu Dharma that "Ekam sat viprah bahudah vadanti" (Truth, or God, is one, but wise men call Him/It by different names). Thus, Deva is indicative of the various multifaceted entity that is the absolute Personality of God. It describes in one word all the functions, roles and different attributes of God, and symbolizes therefore his absolutely essential nature - without God, nothing can exist.
10. DHI-MA-HI (धीमहि s.6-8) Meaning to meditate and focus our mind on God. Meditation on God implies that we remove all other thoughts from our mind, since thoughts of the world render our mind impure, and thus we are unable to conceptualize the absolute purity of God. We must be able to concentrate, and direct our mental energies towards the task in hand - which is communion with God. DHIYO YO NAH PRACHODAYAT (धीयो यो न: प्रचोदयात्) Prayer is carried out for four main reasons: to praise and glorify God; to thank God; to ask forgiveness from God; or to make a request from God. Having carried out the other three parts (praise of His greatness, thanks for His generosity in Creation and maintaining us through our lives, and forgiveness by demonstrating our awareness of our own impurity, which we have realized is present and must be cleansed through contact with God), this part is now our request from God. Since our soul is the Light of Life within us, and that acts on our body via the medium of the brain, we ask God to make this contact pure and righteous. The soul is of course inherently pure, being itself Divine in nature. The body is under the complete control of the mind. The link is the mind, which is affected not only by the soul, but also the outside world. We ask in these four words that God help us to improve our intellect, and guide it towards what is right.
11. DHI-YO (धीयो s.1,2) Sanskrit for "intellect", this is the essence of this part of the Gayatri Mantra. Having firmly set God in our hearts, we now must try to emphasize His presence and influence on our mind and intellect. Material prosperity holds no true meaning for the person who is truly devoted to God. Pain and suffering are of no consequence to him as, touched by God, he is imbued with God's own Divine Bliss, and all worldly sorrows pale to nothingness in comparison. However, still the individual must live in the world. Thus, it is important that the person's intellect remains focussed on serving God, and that it is able, through the medium of the body, to serve God to the best of its ability. Physical objects can be obtained very easily, if one is intelligent enough to know how to go about it. Intellect however cannot be obtained, but must be there from the very first. It is by use of this intellect, in fact, that one is able to cultivate all other qualities (building of wealth, "success" in life (in material terms), physical fitness, etc.) Thus, intellect is the key to all else in life, and as such, it is the most important possession. We ask God in the Gayatri Mantra to gift us with the highest intellect, and to help us by showing us the way to use that intellect.
12. YO (यो s.3) Meaning "Who" or "That", Yo signifies yet again that it is not to anyone else that we direct these prayers, but to God alone. Only God is worthy of the highest adoration, only God is perfect and free from all defects. It is That God to Whom we offer these prayers.
13. NAH (न: s.4) Nah means "Ours", and signifies the selflessness of the request we make of God in this part of the Gayatri Mantra. We offer this prayer, and make the request of God, not simply for ourselves, but for the whole of humanity. We seek the uplift of the whole of society. Hindu philosophy has since the beginning recognized the concept of "Vasudhaiva Kutumbakam" - "The whole world is one big family". Thus, we pray not only for ourselves, but for each and every member of that great family, that we may all benefit from the greatness and generosity of the All-loving God.
14. PRA-CHO-DA-YAT (प्रचोदयात् s.5-8) Prachodayat, the final word of the Gayatri Mantra, rounds off the whole mantra, and completes the request we make of God in this final part. This word is a request from God, in which we ask Him for Guidance, and Inspiration. We ask that, by showing us His Divine and Glorious Light (cf. BHARGO), He remove the darkness of Maya from our paths, that we are able to see the way, and in this manner, we ask Him to direct our energies in the right way, guiding us through the chaos of this world, to find sanctuary in the tranquility and peace of God Himself, the root of all Happiness, and the source of true Bliss.
AUM (or OM) PRANAVA MANTRA - ITS MEANING --> ॐ
The single word AUM (ॐ) (or OM) is known as the pranava mantra (प्रणव मंत्र) and is perhaps the most significant mantra in hinduism. It is known as the primary (or seed) or pranava mantra (or bija mantra) because it contains the seed for all other mantras within itself. AUM is also referred to in some texts as the primordial sound. The significance of AUM can be gauged by the fact that the entire Mundakopanisad Upanisad is devoted to its explanation and importance in hindu (or vedic) thought. There are literally hundreds of references to AUM in this Upanisad. One of them, referred to as the pranava mantra, is given below: pranavo dhanu sharo hyaatmaa brahm tallakshya muchyate.apramatten vedadhavyam sharavattanmayo bhavet.. The Sacred Word (AUM) is called the bow, the arrow is the soul and Brahman is its target; He shall be pierced by him whose attention does not swerve. Then he will become one with Him as the arrow becomes one with the target whence it has pierced it. (Mundakopanisad II.ii.4) Take my friend, this bow, this great weapon of Upanisad; place veneration on it as the whetted arrow; stretch it with the thought fixed on the nature of that (brahman); that very imperishable is the target, my friend. Strike it! (MU II.ii.3) That alone is the self; On which are woven the earth, intermediate region and sky, the mind, together with all its breaths. Put away all other words, for AUM is the channel to the immortal Brahman. (MU II.ii.5) Where the veins come together like spokes (in the space within the heart!), in it resides Brahman, taking birth in many ways. "It is AUM" - meditate thus on this self. Good luck to you, as you cross beyond the darkness. (MU II.ii.6).
Status of Women
Hinduism is based on numerous texts, some of which date back to 4000 B.C or earlier. They are varied in authority, authenticity, content and theme, with the most authoritative being the Vedas & its divine Synopsis by Lord Krishna Himself - Bhagvad Gita (as said in it). The position of women is widely dependent on the specific text and the context. Positive references are made to the ideal woman in texts such as the Ramayana and the Mahabharata. Women in Vedic age were accorded very high status. The proof can be inferred from reference to thirty women seers contributing to Vedas.
Certain Hindu communities practice Matrilineality in which descent is traced through the female. The Nairs and some communities of Nambudiri Brahmins from Kerala as well as Bunts from Tulu Nadu, are matrilineal. In such communities, the woman is the family matriarch and has the right to inherit property, and having a female child is considered favorable for a family. The clan system is one in which a woman lives with her brothers and sister, as well as her mother and cousins. Several women sages and seers are mentioned in the Upanishads, the philosophical part of the Vedas, notable among them being Gargi and Maitreyi. The Sanskrit word for female teachers as Acharyā (as opposed to Acharya for teacher and Acharyini for teacher's wife) reveal that women were also given a place as Gurus.
The Harita Dharmasutra (of the Maitrayaniya school of Yayurveda) declares that there are two kind of women: Sadhyavadhu who marry, and the Brahmavaadini who are inclined to religion, they can wear the sacred thread, perform rituals like the Agnihotras (Male Brahmins of later period came from their descendants) and read the Vedas. Bhavabhuti's Uttararamacharita 2.3 says that Atreyi went to Southern India where she studied the Vedas and Indian philosophy. Shankara debated with the female philosopher Abhaya Bharati, and Madhava's Shankaradigvijaya (9.63) mentions that she was well versed in the Vedas. Tirukkoneri Dasyai (15th century) wrote a commentary on Nammalvar's Tiruvaayamoli, with reference to Vedic texts like the Taittiriya Yajurveda.
In the marriage hymn (RV 10.85.26), the wife "should address the assembly as a commander." A Rig Veda hymn says "I am the banner and the head, a mighty arbitress am I: I am victorious, and my Lord shall be submissive to my will. (Rig Veda, Book 10. HYMN CLIX. Saci Paulomi). These are probably the earliest references to the position of women in Hindu society. In modern times the Hindu wife has traditionally been regarded as someone who must at all costs remain chaste or pure. This is in contrast with the very different traditions that have prevailed at earlier times in 'Hindu' kingdoms, which included highly respected professional courtesans (such as Amrapali of Vesali) sacred devadasis, mathematicians and female magicians (the basavis, the Tantric kulikas). Some European scholars observed in the eighteenth century Hindu women were "naturally chaste" and "more virtuous" than other women, although what exactly they meant by that is open to dispute. In any case, as male foreigners they would have been denied access to the secret and sacred spaces that women often inhabited.
Sati
Satī (Devanagari: सती, the feminine of sat "true"; also called Suttee) is derived from the original name of the goddess Sati, also known as Dakshayani, who self-immolated because she was unable to bear her father Daksha's humiliation of her (living) husband Shiva. The term may also be used to refer to the widow herself. The term sati was also sometimes interpreted as "chaste woman." Condemned practices like Sati (widow self-immolation or "bride burning") and permanent widowhood (with no chance of remarriage) were social practices that arose in India's Middle Ages, mostly in the north-western regions of India, and had nothing to do with Hindu laws and scriptures just like a perverted from of orginal Manu Samhita lost during invasion by foreigners and burning of libraries at Taxila, Nalanda, Vikramshila, etc is now available as Manu Smriti doctored with personal vicious interpolations by some selfish Sanskrit knowing anti-Hindu! Sati was a 'practice' not a law in scripture originated like child marriage to protect women folk from being raped, carried away and lodged in Harems of invading Muslim colonialists. It was also an easy strategy for the girl child's parents to avoid social ostracisation in such events by giving their daughters at early puberty to a groom and transfering her protection duty to the husband.
In the later medieval ages, this practice of Jauhar (self immolation as practised by Rani Padmini of Rajasthan when Allauddin Khilji conquered and killed her husband the Hindu Rajput King and declared his intention to forcibly marry her) came to be forced on the widows by in-laws for grabbing their wealth. However this practice was abolished and widow remarriage started again in the 20th century by Law.
Sati was not prevalent in ancient history. In the epic Ramayana, King Dasharatha (Rama's father) left behind three widows who never committed Sati. In the same epic the wives of Vali Ravana and of other fallen warriors did not commit Sati after the deaths of their husbands. In the Mahabharata, Kunti, the mother of Pandavas (Yudhishtira, Arjuna, Bhima) and first wife of Pandu, was a widow who never committed Sati. However, Madri, second wife of Pandu and the mother of the younger pandavas (Nakula and Sahadeva) committed sati out of free-will and left her two sons in the care of Kunti. She was thinking herself responsible for her husband's death. Her husband, Pandu, had been cursed to die the day he lusts for his wife. Earlier in his life, while on a hunting expedition, he shot an arrow into a rustling bush. It turned out that he shot a pair of deer that were mating. The surviving deer morphed back into human form and revealed itself as a sage. The sage, deeply saddened by his loss and the brazen act of the king, curses him so. In the rest of the Mahabharata, there are no references to Kaurava wives committing Sati after their husbands died in Mahabharata war.
Passages in the Atharva Veda, including 13.3.1, offer advice to the widow on mourning and her life after widowhood, including her remarriage. In the Ramayana, Tara, in her grief at the death of husband Vali, wished to commit sati. Hanuman, Rama, and the dying Vali dissuade her and she finally does not immolate herself. Some such few acts of grief were however voluntarily performed throughout history by even males.
During the Islamic onslaught into the North-Western Indian Kingdoms, the Muslims had many concubines, who were the wives of the fallen warriors. It was to avoid the shame in being subjugated to being a whore in a Muslim Harem that many women decided to die faithful wives. This was more of an act of suicide and devoution to Hindu religion and to husband at a personal level. As it has no validity in religious scriptures, it was only practiced in places where there was a dire need for the action. Rajasthan was one of the places where it was more common as due to its geographic position Rajasthan was one of the first regions to fight Muslim invaders coming to India.
Similiar was the custom of 'Purdah' practised by Northwestern Hindu women to protect them from Muslim invaders by practise of this system to protect their honour and Hindu Religion like Muslim women wearing 'Burkha' and avoiding being identified religiously by rapists. There is no record of Sati being practiced in the South Indian Hindu communities.
The greatest Hindu Prophet, Adi Shankaracharya's mother did not commit sati when her husband died.
Islamic Dress Code for Women per Koran Sura 33:59, "O prophet, tell your wives, your daughters, and the wives of the believers that they shall lengthen their garments. Thus, they will be recognized (as righteous women) and avoid being molested (as in Jihadi war of Muslims looting of property, killing of innocents and raping of women of the Kafirs are allowed as war booty). Allah is Forgiver, Most Merciful."
Likewise, social unacceptance to widow remarriage of Hindu widows in medieval period was an influence of chastity norms of Victorian England since the British had started ruling us and first Europeans came in the 17th century. We should re-study our old philosophy and other courses!
Rediscover the true Hindusthan:
* India was the best producer of Paddy (15-20 Tonnes per hectare which is now 5.5) in Ancient India.
* Heun Tsiang exemplified 1780 Villages in bihar as the most clean and well kept villages.
* India was the largest Textile Producer in the world next came China
* India had 22% Contribution to the World's GDP (now less than 1%)
* India was technologically advanced in Mdicine, Metallurgy, Education System, Culture than rest of the world (incuding England, China , Japan, US) during the pre imperial era
* India was more litterate in 1830as compared to 1930
* Such High was moral of Indian Society that one never locked doors and windows, no one had fear of cattle being stolen.
* Why have we lost that sense of pride and ability now? Why dont we trust a fellow Indian as we did earlier? We worship but don't feel that GOD is watching when we act against Law, Culture and Society?
Read On...
Speech given by Lord Thomas Babington Macaulay on February 02, 1835, in the British Parliament about India to the British Government:
“I have travelled across the length and breadth of Indiaand I have not seen one person who is a beggar, who is a thief, such wealth I have seenin this country, such high moral values, people of such high caliber, that I do not thinkwe would ever conquer this country, unless we break the very back bone of this nation,which is her spiritual and cultural heritage, and therefore, I propose that we replace herold and ancient education system, her culture, for if the Indians think that all that isforeign and English is good and greater than their own, they will lose their self esteem, their native culture and they will become what we want them, a truly dominated nation.”
This was his opinion about India when he first came here. So we see what was India - place of origin of Hinduism and Holy Land of each and every Hindu of the Universe, even at 1835!
PS: There is a debate on whether the correct year was 1833 or 1835, but what matters for Hindus is the statement itself.
Other Important Links -
Bhagvad Gita
Complete Works of Swami Vivekananda
Sri Aurobindo's The Life Divine
