All posts tagged Buddha

SIMILARITIES BETWEEN BHAGAVAD GITA AND PARSI’S ZEND AVESTA (Post No.10,667)

Research Article WRITTEN BY LONDON SWAMINATHAN

Post No. 10,667

Date uploaded in London – –    17 FEBRUARY   2022         

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Bhagavad Gita in one of Hindu’s most important scriptures. Hindus believe that Vyasa was Krishna’s contemporary, and Vyasa was the one who divided Vedas into four. So Krishna’s Bhagavad Gita is at least 5000 years old. Though the age of Zarathushtra and the Zend Avesta (Parsi religion) are debatable, they are at least 2600 years old. May be older than Buddha and Mahavir.

Scholars like Martin Haugh who have studied both Parsi (Zoroastrian)  and Hindu scriptures thoroughly believe that some of the parts in the Zend Avesta (Vedas of Parsis) may be older than or earlier than Spitama Zarathushtra (Zoroaster in Greek writings) . Zoroastra  is at least 2600 years old.

The basic teachings of Zoroastra are Good Thought, Good Word and Good Deed. This is called Tri Karana Suddhi in Sanskrit in Hinduism.

HUMATA= SU MATHI IN SANSKRIT (H=S)

HUKHTA= SU UKTA IN SANSKRIT

HVRASHTA = SU VARISHTA IN SANSKRIT

VOHU MANO or  BAHMAN = GOOD MIND

“Your good thoughts, good words and good deeds alone will be your intercessors. Nothing more will be wanted. They alone will serve you as a safe pilot to the harbour of Heaven, as a safe guide to the gates of paradise.”
— Zoroaster

  1. mazdayasnō ahmi mazdayasnō zarathushtrish ….. āstuye humatem manō, āstuye hūkhtem vachō, āstuye hvarshtem shyaothnem, āstuye daēnām vanghuhīm māzdayasnīm fraspāyaokhedhrām, nidhāsnaithishem. (Mazdayasnō Ahmi – The Zoroastrian Confession of Faith= Yasna XII. 8,9~)

I am a worshipper of God (Mazda), I am a Zoroastrian worshipper of God … I praise good thoughts (humata), I praise good words (hūkhta), I praise good deeds (hvarshta). I praise the good Mazdayasni religion which allays dissensions and quarrels, and which brings about kinship or brotherhood.

This is in Zend Avesta, Bhagavad Gita, Valmiki Ramayana, Manu Smrti,  Kalidasa’s Raghu Vmasa and Buddha’s Dhammapada, just to mention a few books.

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17th Chapter of Bhagavad Gita explains the three principles in detail:-

DEED

देवद्विजगुरुप्राज्ञपूजनं शौचमार्जवम् |
ब्रह्मचर्यमहिंसा च शारीरं तप उच्यते || 14||

deva-dwija-guru-prājña- pūjanaṁ śhaucham ārjavam
brahmacharyam ahinsā cha śhārīraṁ tapa uchyate

BG 17.14: When worship of the Supreme Lord, the Brahmins, the spiritual master, the wise, and the elders is done with the observance of cleanliness, simplicity, celibacy, and non-violence then this worship is declared as the austerity of the body.


WORD

अनुद्वेगकरं वाक्यं सत्यं प्रियहितं च यत् |
स्वाध्यायाभ्यसनं चैव वाङ्मयं तप उच्यते || 15||

anudvega-karaṁ vākyaṁ satyaṁ priya-hitaṁ cha yat
svādhyāyābhyasanaṁ chaiva vāṅ-mayaṁ tapa uchyate

17-5 Words that do not cause distress, are truthful, inoffensive, and beneficial, as well as regular recitation of the Vedic scriptures—these are declared as austerity of speech.

satyaṁ brūyāt priyaṁ brūyān na brūyāt satyam apriyam
priyaṁ cha nānṛitaṁ brūyād eṣha dharmaḥ sanātanaḥ
(Manu Smṛiti 4.138)[v4]

“Speak the truth in such a way that it is pleasing to others. Do not speak the truth in a manner injurious to others. Never speak untruth, though it may be pleasant. This is the eternal path of morality and dharma.”

THOUGHT

मन: प्रसाद: सौम्यत्वं मौनमात्मविनिग्रह: |
भावसंशुद्धिरित्येतत्तपो मानसमुच्यते || 16||

manaḥ-prasādaḥ saumyatvaṁ maunam ātma-vinigrahaḥ
bhāva-sanśhuddhir ity etat tapo mānasam uchyate

BG 17.16: Serenity of thought, gentleness, silence, self-control, and purity of purpose—all these are declared as austerity of the mind.

THREE FOLD AUSTERITY- Thought, Word, Deed

श्रद्धया परया तप्तं तपस्तत्त्रिविधं नरै: |
अफलाकाङ्क्षिभिर्युक्तै: सात्त्विकं परिचक्षते || 17||

śhraddhayā parayā taptaṁ tapas tat tri-vidhaṁ naraiḥ
aphalākāṅkṣhibhir yuktaiḥ sāttvikaṁ parichakṣhate

BG 17.17: When devout persons with ardent faith practice these three-fold austerities without yearning for material rewards, they are designated as austerities in the mode of goodness.

Xxxx

Kalidasa’s  Raghu Vamsa

Most famous poet of India Kalidasa also mentioned the Trikarana Suddhi in his Raghuvamsa.

कायेन वाचा मनसा शश्वद्यत्संभृतं वासवधैर्यलोपि|
आपाद्यते न व्ययमन्तरायैः कच्चिन्महर्षेस्त्रिविधं तपस्तत्॥ ५-५

5. kaayena= by bodily rigour – in upavaasa aadi vrata-s; vaacaa= by speech – by Veda paThana paaTheNa etc; manasaa api= gaayatrii japa aadiinaam api= by regular meditations, even by; vaasava dhairya lopi= indra’s, courage, denigrator; yat= which [tapaH= ascesis is there, that ]; shashvat sa.mbhR^ita.m= always, accumulated; maharSheH= of that great sage; tri vidha.m= three, kinds – of penances; tat tapaH= that, ascesis; antaraayaiH= by impediments; vyayam na apaadyate= wastage, not, getting; kaccit= I hope! – asks a question mixed with hope, the expected answer being ‘yes’ or ‘no’ according to the form of question and is translated by ‘I hope that etc…’

“The threefold ascesis of that great sage which has long been accumulated by him by the exercise of his body, speech and mind i.e., by way of bodily rigour, speech function in reciting Veda-s, and by mental contemplation on meditations respectively, and which triad of pertinacity disturbs even the firmness of Indra, does not suffer waste by any kind of impediment – I hope… [5-5]

In another place also, Kalidasa mentioned it.

वाङ्मनःकर्मभिः पत्यौ व्यभिचारो यथा न मे।
तथा विश्वंभरे देवि मामन्तर्धातुमर्हसि॥ १५-८१

15-81. vAk manaH karmabhiH= by speech, mind and action; patyau me vyabhicAraH na yathA= reg. husband, to me, infidelity, if it is not there; tathA= in such case – if I were to be clean; hè vishva.nbhare= oh, mother earth; devi= oh, bhUdevi; mAm antardhAtum arhasi= me, to secrete, apt of you.

“If there has been no violation of duty on my part towards my husband either by Speech or Thought or Action, then, oh, Mother Earth, pray, be good enough to secrete me in thy womb… [15-81]

XXXX

This is also in the Uttara Kanda of Ramayana(97- 14/15.

Xxxx

MANU SMRTI

Manu in his Manava Dharma Saastra also says,

MANU 12-9

शरीरजैः कर्मदोषैर्याति स्थावरतां नरः ।
वाचिकैः पक्षिमृगतां मानसैरन्त्यजातिताम् ॥ ९ ॥

śarīrajaiḥ karmadoṣairyāti sthāvaratāṃ naraḥ |
vācikaiḥ pakṣimṛgatāṃ mānasairantyajātitām || 9 ||

Through sinful acts due to the Body, man becomes inanimate; through those of Speech, a bird or a beast; and through those of Mind, he is born in the lowest caste.—(12-9)

Xxxx

BRAHMINS SAY IT EVERY DAY

Brahmins in Hindu community say these three every day at the end of their thrice a day parayer in the Morning, Midd day and Evening:

Kayena vacha manasa indriyair va Budhyath manava va

Prakrute swabhavath karomi yadyat sakalam parasmai, narayanayeti samarppayami

Rough translation runs like this-

Whatever I do by (with my) body, word, mind or intellect or natural impulses- all these I surrender to the supreme god Narayana (Narayana= one who resides in water)

Xxx

In Buddha’s Dhammapada

Dhammapada is the Veda for the Buddhists. All that is in the Dhammapada is considered Buddha’s words.

In the last chapter of Dhammapada , Buddha praises Brahmins sky high; but like Manu Smrti he also defines the Brahminhood. Buddha says

He who hurts not with his THOUGHTS or WORDS or DEEDS who keeps these THREE under control – him I call a BRAHMIN- verse 391

Earlier in another verse Buddha says,

There are men steady and wise whose BODY, WORDS and MIND are self controlled. They are the men of supreme self-control- verse 234

 Xxx

The principle of Avatars is both in Zend Avesta and Bhagavad Gita (Please read my article KALKI  AVATAR IN PARSI LITERATURE)

SAMBHAVAAMI YUGE YUGE

LORD KRISHNA says IN BHAGAVAD GITA,

यदा यदा हि धर्मस्य ग्लानिर्भवति भारत |
अभ्युत्थानमधर्मस्य तदात्मानं सृजाम्यहम् || 4-7||

yadā yadā hi dharmasya glānir bhavati bhārata
abhyutthānam adharmasya tadātmānaṁ sṛijāmyaham

4.7: Whenever there is a decline in righteousness and an increase in unrighteousness, O Arjun, at that time I manifest Myself on earth.

We can see this in Parsi scripture too. In GATHA USHTAVAITI, were see

I replied to him: Firstly, I am Zarathushtra. I will show myself as a destroyer to the wicked, as well as to be a comforter for the righteous man As long as I can praise and glorify you O Mazda! I shall enlighten and awaken all that aspire to property.(8)

Xxxx subham xxxxx

tags-  Good Word, Good thought, Good Deed, Zoroaster, Parsi, Bhagavad Gita, Manu, Kalidasa, Buddha, 

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ARE WOMEN HUMAN BEINGS? CHRISTIAN DISCUSSION!!! (Post No.7555)

COMPILED BY LONDON SWAMINATHAN

Post No.7555

Date uploaded in London – 9 February 2020

Contact – swami_48@yahoo.com

Pictures are taken from various sources for spreading knowledge; this is a non- commercial blog.

Great philosopher and former President of India Dr S Radhakrishnan gives very interesting information about the attitude towards women in ancient India. Then in the same volume R C Majumdhar, former Vice Chancellor of Dacca University adds that anti women attitude was common among the Hindu Smrti writers, Greek philosophers, Gautama Buddha and the Christian poets and monks . Christians maintained anti women attitude until very recent times.

“Indian tradition has generally respected womanhood, as the essays in this book indicate, though occasionally we find derogatory references to women ( in his introduction to Great Women of India book). Even god is regarded as half man and half woman, ‘ardha-naariiswara’. Manu declares that where women are honoured, there gods are pleased; where they are not honoured, all works become fruitless (Manu 3-56).

Women cannot do some things that men can. Their physiology prevents this. That does not prove any inferiority on their part. We must do the things for which we are made and do them well.

In early times education of women was engaged. The Goddess of Learning is Saraswati.

The Mahanirvana Tantra says

‘A girl also should be brought up and educated with great care and effort’ -8-47

The Devi Mahatmya declares,

‘All forms of knowledge are aspects of Thee; and all women throughout the world are Thy forms- 11-6. We hear of great women like Maitreyi, Gargi, Arundhati, Lilavati etc.

In the Vedic age women enjoyed equal opportunities for education and work. They were eligible for ‘upanayana’ (Sacred thread)  or initiation and Study of Brahma Knowledge.

There is an interesting passage in the Durga Saptasati, where Durga who is Kumari/ virgin tells the Asuras who  aspired to marry her- ‘He who conquers me in battle , he who humbles my pride ,he who is my equal in this world, he shall be my husband’. Women were not the bond slaves of pleasure. The end of marriage is spiritual comradeship. The Mahabharata says ‘ let this heart of yours be mine , and let this heart of mine be yours’- 1-3-9. Yet sex life was not despised. Its importance for human development was recognised.

Matri Devp Bhava – Treat your Mother as a Goddess – is the advice given to the young. Again Manu says,

‘One acharya excels ten Upadhyayas in glory; a father excels a hundred Acharyas in glory; but a mother excels even a thousand fathers in glory’- 2-145

Marriage without motherhood is incomplete.

Xxx

R c majumdhar says after quoting anti women references from the Smrtis (HINDU LAW BOOKS), and the following about other religions-

Varahamihira’s Brihat Samhita of sixth century CE gives all out support for women-

“Tell me truly, what faults attributed to women have not   been also practised by men? Men in their audacity treat women with contempt, but they really possess more virtues than men….. men owe their birth to women: O ungrateful wretches, how can happiness be your lot when you condemn them?”

The ascetic and puritanical ideas which came into prominence about the sixth century BCE laid stress on the temptations offered by women and regarded them as the chief obstacles to salvation. Women came to be looked upon as the source of all evils and as potent instruments of destroying the souls of men. Hence the denunciation of women as a class reached a degree which is not unknown in other countries. It is well known how Christian monks gathered at the Synod of Macon in 585 CE seriously discussed whether women were human beings at all.

Even Gautama Buddha was not wholly above this spirit. For a long time, he refused to admit women to his religious order, and when he did so, he prophesied that that the purity of his religion would not endure for more than half the period that it would have otherwise done. He also imposed a far more rigorous test and placed the nuns as a class in a position of inferiority to the monks. It was laid down, for example, that a nun though hundred years old, must stand in reverence even before a young monk just initiated into the church.  Such a sentiment was shared by other religious sects, and naturally reacted on the people at large, thereby creating an unfavourable view against women.  These and other reasons must have produced the feeling that women were wicked  and sensuous by nature and must be constantly  held in check by women.

It should be remembered, however, that such a feeling was almost universally held  throughout the world down to down to very recent times. Confucius, Aristotle, Milton, and even Rousseau preached that women, being inherently inferior to men, should always be in a subordinate position to men”.

Source book – Great Women of India, Advaita Ashrama, 1953.

My Comments

Tamil devotional literature and Kamba Ramayana also have lot of anti women remarks. They looked at women from three angles:

As mothers they were worshipped as Goddess.

As wives they were appreciated for the work they did;

As courtesans they were criticised. The writers who criticised women knew that every woman was a mother to someone. So only when the women acted against the norms of the day they were condemned.

The strange thing is that the Hindus were the only one race who gave them full rights in the Vedic days.

But Britain and other countries paid less wages to women than men who did the same job. While I am typing this, several women sued the BBC against lesser pay they are getting right now and winning their cases slowly.

Britain gave voting rights to British women only after India gave voting rights.

In almost all Western countries women are paid less than men while I am finishing typing this article.

Victorian novels have lot of anti -women remarks. Women were treated as dumb, arrogant, gossip mongers. They were projected as jealous anti women (one woman wont help another woman of same age or status).

Long Live Women!

Long live Bharati, Tamil poet, who fought for women’s’ rights as early as in 1900s.

–subham–

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BUDDHA – A PUKKA HINDU, PRACTISING MYSTERIOUS HINDU YOGA! (Post No.5362)

WRITTEN BY LONDON SWAMINATHAN

Date: 25 August 2018

 

Time uploaded in London – 14-47 (British Summer Time)

 

Post No. 5362

 

Pictures shown here are taken from various sources including google, Wikipedia, Facebook friends and newspapers. This is a non- commercial blog.

 

 

Foreign historians wrote that Buddha was against Hindu rituals and he revolted against Hinduism. But if one reads Buddhist scriptures, one would realise he accepted all the Hindu practices in abstract form. He did not do Yagas or Yajnas, but he practised meditation and Japa/prayer. If one looks at the Mudras (hand and finger gestures) one would understand that he was a serious student of Hindu Yoga Sastra. Patanjali’s Yoga Sastra (Science of Yoga) is one of the six systems of Hindu Philosophy.

 

English word Yoke is cognate with Yoga (mind and body uniting)

Dr Radhakrishnan, famous philosopher and ex President of India, quotes the words of Buddha in one of his books “ I know a lot of other things; but I am not going to tell you (I will tell you only what you need to know). The reason for Buddha saying this was that he did not want to give too many rituals to laymen which they would not understand or may even abuse. In real life Buddha did great penance like the ancient Hindu seers and he used the same word Nirvana etc from the Upanishads. He praised Brahmins sky-high in one full chapter of Dhammapada.

 

The following pictures from Borobudur, Java, Indonesia showed that he was practising Mudras etc.

 

A mudra is a hand gesture with fingers pointing different directions or postures. The reason for having different postures is to channelize the body energy. Each Mudra brings or enhances certain type of energy in us.

All Hindu Gods show Mudra mostly Abhaya or Varada.

 

Mudras are used by Hindu priests differently. There is a book called ‘Mudra Vidanam’ giving a list of over 125 Mudras. A Brahmin who does Sandhyavandana ritual three times a day use Mudras as well. The Sanskrit slokas in the beginning of the book explain the significance of those Mudras. It says Mudras make the Devas (angels and gods) happy and it drives away the sins. The Devatas in charge of each Mantra (spell) are pleased with the Mudras. It also adds one should learn the Mudras used in Archana, Japa, Dhyana (Prayer and Meditation) Kamya Karmas (desire fulfilling rituals), Snanam , Avahanam (Bathing and Invoking), Prathista, Rakshanam and Naivedyam ( Installing, preserving and offering to god). The book classified Mudras under 11 titles and illustrated all Mudras with line drawings.

 

Regarding the Mudras practised by Gautama Buddha there are some interpretations. Buddhists refer to Indra very often and these Mudras refer to Earth Goddess (found in the Atharva Veda), we come to know that Buddha believed in all those Gods and Goddesses. He advised everyone to follow eight virtues. If one has those eight virtues that will take nearer to god. Ene in higher forms of Hinduism, the Yogis don’t follow rituals like Yagas (fire ceremonies) or Pujas. People at lower level only stick to them and use them as steps to higher. Since Buddha didn’t give them any ritual, Buddhist order slowly invented new rituals and they multiplied in course of time (which we see today).

 

One example: Buddha did not like killing animals in Yaga or anywhere else. Now Sri Lankan Buddhist monks wait for others to kill animals and bring the meat to them for food. Literally they don’t ‘kill’ animals.

One may wonder if Buddhists of today meditate upon Buddha who did Buddha meditate upon? Did he do Gayatri Japa?

Abhaya Mudra:

Take refuge in me; I will protect you ( No fear gesture).

This is a blessing sign.

Bhumisparsa Mudra

Buddhists interpret it as Buddha asking Bhuma Devi (Goddess Earth) to be witness for his enlightenment. Literally translated it sounds earth touching gesture. So I think he is taking the energy from earth or taking blessing from the earth.

Dhyana Mudra

This is meditation Mudra. preserving the energy or focussing the energy towards body

Dharmachakra Mudra

Turning the Wheel Mudra is a mudra of teaching and transmitting. It will help you to explain anything well.

Varada Mudra

Gesture of Giving, generosity and Compassion.

 

Mudras are not just gestures of fingers and hands. Here acupressure is also used to stimulate the energy stored in the body. Giving pressure to different places in the hand helps in concentration.

 

In dance and other arts it is used to just convey a message or thought, for secular purpose. They are different from religious mudras.

 

 

Hindu Mudras in Egyptian and Sumerian Statues | Tamil and Vedas

tamilandvedas.com/2012/10/07/hindu-mudras-in…

Picture: Egyptian Statue What is a Mudra? Mudra is the hand gesture or the finger position. Gods or saintly persons who practise meditation or Yoga use Mudras. The …

 

 

–Subham–

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Upagupta and a Beautiful Prostitute- Interesting Story (Post No.5268)

Compiled by London swaminathan

Date: 29 JULY 2018

 

Time uploaded in London – 7-48 am  (British Summer Time)

 

Post No. 5268

 

Pictures shown here are taken from various sources such as Facebook friends, Wikipedia, Books, Google and newspapers; thanks. Pictures may be subject to copyright laws.

A young lady, a healthy child of nature full of animal spirits, met Upagupta, the disciple of the Buddha, one fine evening and made advances to him. He was in a dialectical mood. She checked him and said,

 
“Do not talk to me about stars and saints, the suffering of the world and the plan of the cosmos . They are not in my line. I believe in warm, natural, happy, healthy life. What the blood feels and believes is all that real for me.”

 
With difficulty Upagupta got out of the situation that evening, not before promising to return on another occasion.

 
Long years elapsed. The young lady of leisure and life, of wealth and beauty, with her easy morals made a mess of them all till she decayed and became a mass of rotting flesh, festering with sores, stinking with horrible odour. As if this were not enough, she committed a crime for which she was condemned to have her limbs cut off. Despised and rejected by all, she was turned out of the city gates and left on the spot where her punishment was carried out. A few years ago, she was a spirit aflame with zeal, now nothing but a mass of weakness and helpless ness

No more revolt, no more passion, not even complete darkness, just emptiness. Accepting nothing, refusing to be touched, to be cared for, remaining empty, she saw through everything. No one can deceive her again. In what she thought her last moment amid prayer and silent weeping she remembered her interview with Upagupta and felt a gentle touch.

Her eyes found Upagupta shining with an unearthly radiance and vitality, looking down on her, tender with a mother’s love for a sick child. He noticed in her eyes an expression of anxiety, distress and self- reproach, an appeal for mercy.

She said,
“Upagupta when my body was adorned with brilliant jewels and costly clothes and was as sweet as a lotus flower, I waited for you in vain. While I inspired flaming desire, you came not. Why come you now to witness this bleeding and mutilated flesh full of horror and disgust”?

Upagupta gently stroked her hair, stirred her whole being and said,

“Sister, for him who sees and understands, you have not lost nothing. Do not covet the shadows of the joys and pleasures which have escaped you. My love to you is deeper than what is based on vain appearances.”

Her eyes brightened, her lips parted and with a new sense of well-being and lightness of heart, she became his disciple, which is another illustration that saints start their careers by first losing their characters!
It needs a great soul to respond to a soul in torment”.
From Radhakrishnan Reader- An Anthology.
–Subham–

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DON’T HATE YOURSELF AND OTHERS- MANU, BUDDHA, CHANAKYA & VALLUVAR AGREE! (Post 4631)

DON’T HATE YOURSELF AND OTHERS- MANU, BUDDHA, CHANAKYA & VALLUVAR AGREE! (Post 4631)

 

Written by London Swaminathan 

 

Date: 18 JANUARY 2018

 

Time uploaded in London  6-18 am

 

 

 

Post No. 4631

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.

 

 

 

WARNING: PLEASE SHARE MY ARTICLES; BUT DON’T SHARE IT WITHOUT AUTHOR’S NAME AND THE BLOG NAME. BE HONEST; OTHERS WILL BE HONEST WITH YOU.

 

 

Hatred to oneself leads to death;

to another person loss of wealth;

to the king to destruction and

to a Brahmin to the destruction of the family

–Chanakya Niti, chapter 10, sloka 11

aatmadveshaad bhavenmrtyuh paradveshaad dhanakshyah

rajadveshaad bhavennaaso brahmadveshaat kulakshayah

 

We know that if someone hates oneself, it leads to one’s suicide; if one hates others it leads to conflicts and clashes resulting in destruction of life or property.

 

The message is any form of hatred creates problems.

Buddha in Buddhist Veda Dhammapada and Tiruvalluvar in Tamil Veda Tirukkural deal with this topic. It shows the importance of the topic.

The opposite of hatred is Love.

 

Chanakya dealt with hatred in only one couplet/ sloka.

 

Tamil poet Tiru valLuvar deals with this topic in ten couplets!

 

Valluvar says,

Out of hatred arise all evils; out of love comes the glory that is called discreteness- Kural 860

“The evil of hatred is the grief of griefs. If it is rooted out, you can enjoy the joy of joys (854)

Nip in the bud the feeling of hostility and you prosper well. FOr one is fast ruined by fomenting hatred – Kural 858

 

Buddha said,
For hate is not conquered by hate; hate is conquered by love. This is a law eternal (Dhammapada1-5)

 

Valluvar said,
The best punishment for those who do evil to you, is to shame them by returning good for evil (Kural 314).

 

Manu hates Hatred!

Manu, the author of the world’s first book on law—Manu Smrti deals with hatred in more places than the Buddha.

 

In the very beginning he says law book is ‘only for those who are without passion or hatred’!

 

“Learn the religion that is constantly followed by learned men, good men who have neither passion nor hatred”- Manu 2-1

“If someone speaks wrongly and someone questions wrongly, one of them will die or incur other’s hatred “ 2-11

“By obstructing his sensory powers, destroying passion and hatred, and doing no violence to living beings, he becomes fit for immortality”- 6-60

 

“The man who is deluded to hate the king will certainly be destroyed, for the king quickly makes up his mind to destroy him” – Manu 7-12

 

“ A husband should wait for one year for a wife  who hates him; but after a year, he should take away her inheritance and not live with her”- 9-77

“Satva Guna is traditionally regarded as knowledge, Rajo Guna as hatred and passion, Tamo Guna as darkness and ignorance”– Manu 12-26

Duryodhana was an embodiment of hatred and jealousy; Yudhishthira was a symbol of love and righteousness. Duryodhana destroyed himself; Yudhishthira survived! This is a lesson from the Mahabharata.

If you want to live without problems, don’t hate anyone.

 

–subham–

 

 

 

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by Tamil and Vedas on January 18, 2018  •  Permalink
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Posted by Tamil and Vedas on January 18, 2018

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KILL ANYONE, NO SIN IF YOU ARE A BRAHMIN: MANU AND BUDDHA SAY! (Post No.4402)

Written by London Swaminathan 

 

Date: 16 NOVEMBER 2017

 

Time uploaded in London- 21-09

 

 

Post No. 4402

Pictures shown here are taken from various sources such as Facebook friends, Books, Google and newspapers; thanks.

 

 

KILL ANYONE, NO SIN IF YOU ARE A BRAHMIN: MANU AND BUDDHA SAY! (Post No.4402)

Manu said that if anyone can recite the Rig Veda, even if he destroys the three worlds, he incurs no sin!

Buddha said that even if a Brahmin killed a king, his father and mother, he incurs no sin! It may look strange. But one must read between the lines.

 

What is the message they want to give us?

A true Brahmin who has mastered Rig veda can’t think of anything like hurting anyone; leave alone destroying the three worlds.

A true Brahmin, according to Buddha, is equal to a saint, i.e. one with saintly virtues. So, he can’t think of hurting anyone.

 

Tamil poet Tiru Valluvar also said that “A Brahmin is kind to all creatures” (Kural 30)

 

MANU ON RV

“A Brahmin by retaining Rig Veda (RV) in his memory incurs no guilt, though he should destroy the three worlds”– 11-261

Manu on the Veda

“The Veda is the eternal eye of the ancestors, gods and humans; the teachings of the Veda are impossible to master and impossible to measure; this is an established fact”–Manu 12-94

The same verse is translated by Monier Williams as follows:-

“The Veda is of patriarchs and men

And even of gods, a very eye eternal

Giving unerring light; it is beyond

All finite faculties, nor can be proved

By force of human argument—this is

A positive conclusion”–  Manu 12-94

 

 

Buddha Says:–

 

“And a saint, a Brahmin, is pure from past sins; even if he had killed his father and mother, had murdered two noble kings, and had ravaged a whole kingdom and its people”

–Buddha in Dhammapada, Sloka 294

 

Because he has put away evil, he is called a Brahmin; because he lives in peace, he is called a ‘samana’; because he leaves all sins behind, he is called a ‘Pabbajita’, a pilgrim.

–Buddha in Dhammapada, Sloka 388

Ons should never hurt a Brahmin; and a Brahmin should never return evil for evil

–Buddha in Dhammapada, Sloka 389

 

It is important that we should never quote anything out of context; more important is that we should understand the meaning behind the words.

Foreigners who quoted Vedic hymns always used them out of context and took literary meaning. So we must be careful when we read anything written by foreign and non-Hindu hands.

–Subham, Subham-

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by Tamil and Vedas on November 16, 2017  •  Permalink
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About Brahmins: Buddha and Valluvar Think Alike!- Part 7 (Post No.3956)

Research Article Written by London Swaminathan

 

Date: 30 May 2017

 

Time uploaded in London- 20-37

 

Post No. 3956

 

Pictures are taken from various sources such as Face book, Wikipedia and newspapers; thanks.

 

contact: swami_48@yahoo.com

 

Buddha in Dhammapada and Tiru Valluvar in the Tamil Veda ‘Tirukkural’ praised the Brahmins sky-high, but defined who is a true Brahmin as well.

 

Tamil poet Valluvar lived approximately 1000 years after the Buddha. He referred to Brahmins in at least four couplets directly and another six couplets indirectly; but Buddha referred to Brahmins in at least 45 couplets; Buddha was so obsessed with the Brahmins that he wanted them to follow him like the emperor Ajata satru and others.

Let me give some examples for comparison which will show that great men think alike.

One must remember that the Brahmins of those days lived like saints; the very term meant one who seeks Brahman; Tamil words for Brahmins are also synonyms of saints such as inward looking, who sees (seer). Other Tamil names included ‘men of six tasks’ ‘Veda reciters’.

Buddha also accepted the Vedic Sanskrit word Brahmana, synonymous with a saint. But he devoted one entire chapter for Brahmins. It follows the chapter Bikshu varga (Buddhis monks). so by Brahmin he meant only Hindu Brahmins/saints.

 

In short Brahmins were saints and saints were Brahmins in those days. That is how even Viswamitra was called a Brahmin by Vasishtha after a long penance observed by him. Tamil kings and emperors of North India donated a lot to the Brahmins; Asoka mentioned Brahmins first and then Sramanas in his inscriptions.

Virtuous are called Brahmins

 

“It is the virtuous that are called Brahmins (Anthanar in Tamil) for it is they that scatter kindness towards all that breathes”- Kural 30

“And a saint, a Brahmin, is pure from past sins; even if he had killed his father and mother, had murdered two noble kings, and had ravaged a whole kingdom and its people” (294 Dhammapada).

 

He who hurts not with his thoughts, or words or deeds, who keeps these three under control – him I call a brahmin -(391 Dhammapada).

xxx

 

Don’t Hurt Brahmins

 

“Cows yield less and men of six duties forget their book (Vedas), if the king does not guard justice”- (Kural 560)

Cows and Brahmins will be paired together in most of the Tamil verses and Sanskrit hymns (E.g Bhagavad Gita 5-18 and Sambandar Tevaram)

One should never hurt a Brahmin; and a Brahmin should never return evil for evil. Alas for the man who hurts a Brahmin; Als for the Brahmin who returns evil for evil- (Dhammapada 389)

 

xxxx

Men of Character

“ A Brahmin can learn anew the Vedas even if he forgets his leaning; but if he fails in his conduct he slips down in his rank of birth”- Kural 134

Brahmins are placed first in the four castes in all the ancient books. If they lose the character they lose their birth right.

It is Manu Smrti also.

A man becomes not a Brahmin by long hair or family of birth. The man in whom truth and holiness, he is in joy and he is a Brahmin -(Dhammapada 393)

Of what use is your tangled hair, foolish man, of use your antelope garment, if within you have tangled cravings, and without ascetic ornaments-(Dhammapada 394)

 

 

xxxx

King and the Brahmins

 

As the ultimate basis of the Vedas of the sages/brahmins and the dharma of wise men

stands the straight sceptre of a just king- Kural 543

 

Here Valluvar used the Tamil word ‘book of the Anthanar’ and the word Anthanar stands for brahmins.

 

It is sweet in this world to be a mother; and to be a father is sweet. It is sweet in this world to be a monk; and to be a saintly Brahmin is sweet (Dhammapada 332)

Who clings not to sensuous pleasurers, even water clings nt to the lotus leaf, or a grain of mustard seed  to the point of a needle – him I call a Brahmin -(Dhammapada 401)

 

 

xxx

Avoidance of Killing (Non Killing)

In another Kural/couplet he mentioned the fire sacrifices of the Brahmins:

Far better and holier than a thousand oblations on the sacrificial fires is the one sacred act of abstaining from the flesh of a slaughtered animal (Kural 259)

Manu gives the same message in Manu Smrti 5-53:

“The man who offers a horse sacrifice (Asva medha Yajna) every year for a hundred years and the man who does not eat meat, the two of them reap the same fruit of good deeds” -Manu 5-53

This is about the Brahmins sacrifices; though Asva medha was done by the kings, only Brahmins performed it for them.

Who hurts not any living being, whether feeble or strong, who neither kills nor causes to kill – him I call a Brahmin- (Dhammapada 405)

 

But although a man may wear fine clothing, if he lives peacefully; and is good, self-possessed, has faith and is pure; and if does not hurt any living being, he is a holy Brahmin, a hermit of seclusion, a monk called a Bikshu (Dhammapada 142)

xxx

Brahmins – Gods on Earth!

“Those who in this world enjoy instruction which is the food of the ear, are equal to the Gods who enjoy who enjoy the food of the sacrifice”- Kural 413

Tamil words used by Valluvar ‘Kelvi’ litearlly means Sruti/Veda; ‘avi unavu’ = Havis food

Brahmins are called Busurar i.e. god among men in Tamil hymns; Satapata Brahmana call them living/walking gods.

He who lives in contemplation, who is pure and is in peace, and who has done what was to be done, who is free from passions, who reached the Supreme end – him I call a Brahmin – (Dhammapada 386)

xxxxx

In couplet 28 of Tirukkural, he mentioned Vedic mantras.

 

–Subham–

 

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by Tamil and Vedas on May 30, 2017  •  Permalink
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மன்னனின் பிரச்சினையும் ஆனந்தரின் தீர்வும்! (Post No.3405)

WRITTEN BY S NAGARAJAN

 

Date: 1st December 2016

 

Time uploaded in London: 5-50 AM

 

Post No.3405

 

Pictures are taken from various sources; thanks.

 

contact; swami_48@yahoo.com

 

 

 

 

புத்தரின் சீடர் ஆனந்தர் வாழ்வில்!

 

மன்னனின் பிரச்சினையும் ஆனந்தரின் தீர்வும்!

ச.நாகராஜன்

 

புத்தரின் சீடரான ஆனந்தர் மிக அபாரமான அறிவும் சிறந்த பண்புநலன்களும் உடையவர்.

எந்த சிக்கலான பிரச்சினைக்கும் யாருக்கும் துன்பம் இல்லாதவாறு தீர்வைக் காண்பவர்.

இதை விளக்கும் ஒரு சம்பவம் உண்டு.

ஒரு முறை மன்னன் பசநாடி மிகுந்த கோபத்துடனும் துக்கத்துடனும் இருந்தான். காரணம், அந்தப்புரத்தில் இருந்த போது அவன் மகுடத்தில் இருந்த ஒரு இரத்தினக் கல்லைக் காணோம் என்பது தான்.

அந்தப் புரத்தில் இருந்த அனைவரையும் நன்கு சோதிக்குமாறு மந்திரியிடம் அவன் உத்தரவு பிறப்பித்தான்.

ஆனால் பயன் ஏதுமில்லை.

 

 

அந்தப்புரப் பெண்மணிகளும் அங்கு வேலை பார்த்தோரும் மிகுந்த துன்பத்துக்கு ஆளானார்கள்

கவலையுடன் அவர்கள் அனைவரும் ஆன்ந்தரை நாடினார்கள்..

என்ன விஷயம் என்று கேட்டார் ஆனந்தர்.

அவர்கள் நடந்ததை விளக்கினர். ஆனந்தர் நேராக  மன்னனிடம் வந்தார்.

மன்னா! கவலைப்பட வேண்டாம். இந்தப் பிரச்சினையை எளிதில் தீர்த்து விடலாம் என்றார்.

மன்னன், “பூஜ்யரே, அது எப்படி சாத்தியம். அனைவரையும் நன்கு சோதித்து விட்டோமே. இனி என்ன வழி?” என்று கேட்டான்.

:”மன்னா! அங்குள்ள ஒவ்வொருவரிடமும் சிறிது வைக்கோலையும் களிமண் உருண்டையும் கொடுத்து அவர்கள் விரும்பிய இடத்தில் அவற்றை வைக்கச் சொல்” என்றார் ஆனந்தர்.

 

அதன்படியே உத்தரவு பிற்ப்பிக்கப்பட்டது. அனைத்து களிமண் உருண்டைகளும் சேகரிக்கப்பட்டன. ஆனந்தர் அவற்றைக் கவனமாகச் சோதித்தார். திருடியது யாராக இருந்தாலும் இந்த வாய்ப்பைப் பயன்படுத்தி களிமண் உருண்டைக்குள் இரத்தினக் கல்லை வைத்து விடுவார் என்று அவர் எண்ணினார். ஆனால் அந்த உருண்டைகள் எதிலும்இரத்தினக்கல் இல்லை.

ஆனந்தர் யோசித்தார். தன் திட்டத்தைச் சற்று மாற்றினார்.

“மன்னா! ஒரு அறைக்குள் பெரிய குடம் நிறையத் தண்ணீரை வை. அந்த அறைக்கு முன்னால் திரை ஒன்று தொங்கட்டும். அனைவரையும் அங்கு சென்று குடத்தின் நீரால் கையை அலம்பச் சொல்” என்றார்.

அனைவரும் அறைக்குள் சென்று திரைக்குப் பின்னால் இருந்த குடத்து நீரால் கையை அலம்பி விட்டு வந்தனர்.

பின்னர் ஆனந்தர் மன்னனுடன் அந்த அறைக்குள் நுழைந்தார்.

குடத்திலிருந்த நீரைக் கொட்டினார். குட்த்தின் உள்ளே இரத்தினக்கல் இருந்தது.

மன்னன் மிகவும் மனம் மகிழ்ந்தார்ன். அவரது கூர்மையான அறிவையும் பிரச்சினையை யாருக்கும் பாதகமில்லாமல் அணுகி உடனே அதைத் தீர்த்ததையும் வெகுவாகப் போற்றினான்.

அவரைப் பணிந்து ஆசியை வேண்டினான்.

ஆனந்தர் தன் வாழ்நாள் முழுவதும் புத்தரின் போதனைகளின் படி வாழ்ந்து காண்பித்தார்.

எந்தப் பிரச்சினையாக இருந்தாலும் சரி, உடனடியாக யாவருக்கும் இசைந்த முறையில் தீர்வைக் காண்பார்.

புத்தருக்கு  உகந்த சீடர் அவரே என்பதைக் காட்டும் ஏராளமான சம்பவங்கள் அவர் வாழ்வில் நடந்தன. அனைத்துமே அருமையானவை!

*******

 

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புத்த தரிசனம் (Post No.3263)

buddha-china

Written by S. NAGARAJAN


Date: 18 October 2016

Time uploaded in London: 6-24 AM

Post No.3263

Pictures are taken from various sources; thanks

 

Contact :– swami_48@yahoo.com

 

 

வலை வாசம்!

பாக்யா 14-10-2016 இதழில் வெளியாகியுள்ள கட்டுரை

 

புத்த தரிசனம்

 

By ச.நாகராஜன்

 

இணைய தளத்தில் ஆயிரக்கணக்கான ப்ளாக்குகள்! வலைகளில் பூக்கும் மலர்களின் வாசமே தனி தான்!

அறிவியல் ஆன்மீகம், உள்வியல், திரைப்படம், கவிதை, கதை, ஜோக் என எந்தப் பொருளிலும் அறிய வேண்டிய ஆர்வமூட்டும் ஏராளமான விஷயங்கள் உள்ளன.

சாம்பிளுக்கு ஆன்மீகத்தில் ஒன்று ஜோக்கில் ஒன்று பார்ப்போம்:

 

புத்த தரிசனம்

 

முன்னொரு காலத்தில் சீனாவில் நடந்தது இது. யுங் ஃபு என்ற ஒரு இளைஞன் சிசுவான் என்ற இடத்தை நோக்கிப் பயணமானான். அவனது இலட்சியம் போதிசத்வர் வூஜியைத் தரிசிப்பது தான்!

வூஜி என்றால் எல்லையற்ற அல்லது அளவே இல்லாத என்று பொருள்.

 

செல்லும் வழியில் பிட்சு ஒருவரை அவன் பார்த்தான்.

“நீ எங்கே போகிறாய்?” என்று கேட்டார் பிட்சு.

இளைஞன் போதிசத்வர் வூஜியைத் தரிசித்து அவரிடம் சிஷ்ய்னாகப் போவதாக பதிலிறுத்தான்.

“புத்தரைப் பார்ப்பது என்பது போதிசத்வர் வூஜியைப் பார்ப்பதற்கு இணையாகாது:”என்றார் துறவி.

 

 

இளைஞன் ஒத்துக் கொண்டான். ஆனால் புத்தரை எப்படிப் பார்க்க முடியும்.

அது இறுதியான ஞானம் அடையும் போதல்லவா முடியும்!

‘புத்தரை எங்கே பார்ப்பது?” என்று திகைப்புடன் வினவினான் இளைஞன்.

 

“ஒன்றும் கவலைப்பட வேண்டாம்” என்று கூறிய பிட்சு, “இப்போது புத்தர் உங்கள் வீட்டிலே தான் இருக்கிறார்!” என்றார்.

திகைத்துப் போன இளைஞன்.” அப்படியா! அவர் புத்தர் தான் என்பதை எப்படித் தெரிந்து கொள்ள முடியும்? அடையாளம் என்ன?” என்று கேட்டான்.

 

buddha-erkadu

“ஒன்றும் சிரமமில்லை. ஒரு போர்வையைத் தாறுமாறாகப் போர்த்திக் கொண்டு செருப்பை யார் மாற்றி அணிந்திருக்கிறாரோ அவர் தான் புத்தர். அடையாளம் காண்பது எளிது!” என்றார் பிட்சு.

மனம்  மகிழ்ந்த இளைஞன் அவரை அடி பணிந்து வணங்கி உட்னே தன் வீட்டிற்குத் திரும்பினான்.

 

ஒடோடி வந்த அவன் தன் வீட்டுக் கதவைத் தடதடவென்று தட்டி அம்மா என்று அழைத்தான்.

தன் பிள்ளையின் குரலைக் கேட்ட வயதான தாய் மனம்  மகிழ்ந்தாள். வயதான அவள் ஒரு பாயில் படுத்துக் கிடந்தாள். மனமோ நெடுந்தூரம் சென்றிருந்த தன் மகன் ந்ல்லபடியாக இருக்க வேண்டுமே: என்று கவலைப் பட்டுக் கொண்டிருந்தது. அவன் நலத்தைப் பற்றியே ஓயாமல் சிந்தித்துக் கொண்டிருந்த அவள் தன் மகனின் குரலைக் கேட்டு எல்லையற்ற மகிழ்ச்சி அடைந்தாள்.

 

 

போர்த்தியிருந்த போர்வையை அப்படியே மூடிக் கொண்டாள். விரைவாக ஓடோடி வந்த அவள் செருப்பைத் தாறுமாறாக மாற்றி அணிந்தாள். கதவைத் திறந்தாள்.

 

இளைஞன் தன் தாயைக் கண்டான். போர்வை தாறுமாறாக, செருப்புகள் மாறி இருக்க;… அவரே புத்தர்! பிட்சுவின் வாசகங்கள் நினைவிற்கு வந்தன.

 

தனது தாயின் முகத்தைப் பார்த்தான்.

எல்லையற்ற ஆனந்தம் பூத்திருக்கும் முகத்தைக் கண்டான். அங்கிருந்து பொழியும் அன்பை உணர்ந்தான்.

அந்த கணத்தில அவன் மனதில் அமைதி நிலவியது. ஆனந்தம் பொங்கியது. அவனுக்கு பரிபூரண ஞானம் ஏற்பட்டு விட்டது;

 

 

புத்த தரிசனமும் ஞானமும் அவனுக்குக் கிடைத்து விட்டது.

 

எனக்கும் அந்தத் தொழில் தான்!

 

இனி வலையில் ப(பி)டித்த ஒரு ஜோக் ..

 

ஒரு மூளையியல் நிபுணர் தன் காரை ரிப்பேருக்குக் கொடுத்திருந்தார்.

மெக்கானிக்கை அணுகிய அவர், “என்ன எல்லா வேலையும் முடிந்ததா? கியர் சரியாகி விட்டதா? சார்ஜ் எவ்வளவு?” என்று கேட்டார்.

 

“எல்லாம சரியாக இருக்கிறது” என்று உறுதிபடக் கூறிய மெக்கானிக், “சார்ஜ் அதிகமில்லை. எழுநூறு ரூபாய் தான்” என்றான்.

 

திகைத்துப் போன நியூரோ சர்ஜன், “ எழுநூறா! எனக்குக் கூட அவ்வளவு கிடைப்பதில்லையே!” என்றார்.

 

“டாக்டர், அதனால் தான் அந்தத் தொழிலிலிருந்து நான் இதற்கு மாறி விட்டேன்!” என்றான் முன்னாள் நியுரோ சர்ஜனான அந்த இந்நாள் மெக்கானிக்!

*******

 

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by Tamil and Vedas on October 18, 2016  •  Permalink
Posted in சமயம். தமிழ், தமி்ழ்
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Posted by Tamil and Vedas on October 18, 2016

https://tamilandvedas.com/2016/10/18/%e0%ae%aa%e0%af%81%e0%ae%a4%e0%af%8d%e0%ae%a4-%e0%ae%a4%e0%ae%b0%e0%ae%bf%e0%ae%9a%e0%ae%a9%e0%ae%ae%e0%af%8d-post-no-3263/

Conquer Evil Doers by Saintliness, Anger by peacefulness (Post No. 2839)

vyasa,ganesa,sivaraman

Article written by London swaminathan

 

Date: 25 May 2016

 

Post No. 2839

 

Time uploaded in London :–  16-35

 

( Thanks for the Pictures)

 

DON’T REBLOG IT AT LEAST FOR A WEEK!  DON’T USE THE PICTURES; THEY ARE COPYRIGHTED BY SOMEONE.

 

(for old articles go to tamilandvedas.com OR swamiindology.blogspot.com)

 vyasa 2

There is a beautiful sloka/couplet in the Mahabharata:

 

Akrodhena jayet krodham, asaadhum saadhunaa jayet

Jayet kadaryam daanena, jayet satyena caanrutam

 

Meaning:-

Conquer the anger of others by non-anger

Conquer evildoers by saintliness,

Conquer the miser by gifts

Conquer falsehood by truth

-Udhyogaparva, 38-73,74

 

It is interesting to compare it with what the Budhha said:-

Overcome anger by peacefulness

Overcome evil by good

Overcome the mean by generosity

And the man who lies by truth

–Dhammapada 223

buddha tree upades

Buddha came approximately 2500 years after Vyasa, the author of Mahabharata.

 

Now Tiruvalluvar who came 2500 years after the Buddha says

 

“Where is the superiority of the worthy man, if he does not choose to make,

A good turn even to those who do him wrong”

-Tirukkural 987

 

The idea of forgiving, forgetting and doing good in return, had been developing among philosophers, prophets and great men of the world over centuries. Noble characters forget injuries; base ones forget benefits.

 

Lao Tse of China said, “requite injury with kindness” which is very different from the law of Hammurabi, based on, “eye for an eye and tooth for a tooth”.

 

The bible says , “whoever strikes thee on the right cheek,

Turn to him the other also”.

-Mathews 5,39

 

The best way to punish those who harm you is to make them feel abashed by doing them good and thinking no more of it.

-Tirukkural 314

 

 

That is, the best punishment for those who do evil to you, is to shame them by returning good for evil.

 

Dr S M Diaz in his commentary says,

 

“I am reminded of JR Lowell’s poem ‘Youssouf’ in which the great and generous sheik of the desert avenged the killing of his first born son by speeding the murderer to safety with enough gold and a speed horse. In his heart

Youssouf’ felt that in doing thus he was acting ‘as one lamp lights another, nor grows less, so nobleness enkindleth nobleness’.

 

Youssouf’s conduct in this connection went one step ahead of just forgiveness. It is n line with Seneca’s view  that ‘the mark of true greatness is not to notice that you have received a blow’ –that a wrong has been done to you”.

 

–subham–

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by Tamil and Vedas on May 25, 2016  •  Permalink
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Posted by Tamil and Vedas on May 25, 2016

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