I dream of all six darshans and all five dèvatā sampradāyas (Sūrya, vishNu, shiva, dèvī, gaNapati) flourishing in India

We need Sānkhya-nyāya-vaishéshika-mimāmsā to find guru-shishya tradition again.

We need a strong resurrection of independent saura and gāNapatya sampradāyas
Sūrya = hiraNyagarbha = brahmadèva = creator

viShNu = investor = sustenance

shiva = destruction

dèvī = māyā

gaNapati = anugraha

Sūrya upāsanā is upāsanā of hiraNyagarbha brahmā

All five are important. We have focussed a lot on sustenance and destruction in past 1000 years
Times were such. Sustenance and destruction were key traits needed to Hindus. Hence vishNu and shiva are the most prevalent dèvatās in last 1000 years.

Dèvī is extremely prevalent too. Māyā needed to maintain the dvaita and do required puruShārtha and parākrama to defend dharma
gaNapati prevalent only in mahārāshTra. And here and there in other KrishNa-Godāvari basin states.

Other regions have very few temples where gaNapati is the main presiding deity (except those built by Marathas)

But anugraha part is at least alive in some parts of India.
But the creation or the creative part is sūrya-brahmadèva. Now brahmadèva in his four-headed form cannot be worshipped widely (BhRgu’s shāpa).

But we used to worship creator/creativity in form of sūrya nonetheless. There is a reason why Shruti calls viranchi as hiraNyagarbha.
Hindus have neglected it in last 1000 years.

Hindus need to worship and invoke the creator now.

Rest of India needs to worship and invoke anugraha kāraka gaNapati now (happening slowly in cities - surprisingly thanks to Bollywood actually - but I will take it).
I believe preserving gāNapatya tradition gave a certain edge to western coast of India in medieval times as opposed to rest of India

First deed that Shivaji did was jīrNoddhāra and punah-prāNapratishTHāpanā of a desecrated and abandoned gaNapati in Pune.
The shrauta dharma (I think all four vedas and at least one of their branches) are very well preserved in Gurukulas of western India. This is very unique. @vvaayu can confirm this. He told this to me long ago (or so I remember) and I was surprised.
We need to popularise sūrya upāsanā to jumpstart Hindu creativity.

We need to popularise gaNapati upāsanā in rest of India to jumpstart Hindu “awakening”.
Yes. When Hindus gave up daily sandhyā Vandana (which is mandatory to every Hindu), we threw away our best asset

Even Brahmins are giving it up now, kicking away the ladder that put them where they are. And looking at this downfall of Brahmins, others feel it’s OK too

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More from @Kal_Chiron

11 Sep
Ashtabala analysis of Sonia Gandhi under Sānkhya framework - long ago by your’s truly: kalchiron.blogspot.com/2015/03/analys…

1. tapobala तपोबल
2. gnāna bala ज्ञानबल
3. artha bala अर्थबल
4. shastra bala शस्त्रबल
5. Jana bala जनबल
6. sthāna bala स्थानबल
7. ātma bala आत्मबल
8. mitra bala मित्रबल
1. Tapobala - power owing to long struggle and accumulated experience and gained goodwill

2. Gnyana bala - power of sharp intellect

3. 3. Artha Bala - Power of resources, finances, acquaintances.
4. Shastra bala - Power of weapons - muscle power

5. Jana Bala - Power of public support and popularity

6. Sthaana Bala - Power owing to position
Read 5 tweets
9 Sep
Bhai @harshmadhusudan - nirishwarvaadi is different from atheist. It is also different from not following any rituals (which Savarkar stopped in his later life).

But his death itself was an elaborate and difficult Yogic and Hindu ritual

@vikramsampath
Atheist deals with disbelief in God. Dharmik traditions do not deal in "belief". They deal in knowing.

lastly, Savarkar famously wrote - अनादि मी अनंत मी अवध्य मी भला (I am timeless, I am boundless, I am immortal) - A definitive aastika position

@harshmadhusudan @vikramsampath
Here "I" is aatma. The transcendance of Aatma beyond time, space and matter - it being immortal (amruta) etc is fundamental vaidik position. It arises out of the principle of apaurusheyatva of vedas.
Read 5 tweets
1 Sep
Even many Marathi ppl did not know that this ārati is composed by Samarth Rāmadāsa svāmī

Interesting thing is to know when & why he invoked gaNapati in this ārati

This was composed by svāmī when Afzal Khan invaded Hindavi swarājya. Fate of Hindus was at stake in that meeting 🙏
Now read this entire ārati in this light. Samartha invoking gaNapati in these words

सुख-कर्ता दुख-हर्ता
वार्ता विघ्नाची नुरवी (remove the news of calamity)
पुरवी प्रेम कृपा “जयाची” (grant victory)

सर्वांग सुंदर उटी शेंदुराची
कंठी झळके माळ मुक्ताफळांची
Now last stanza where one asks for varadāna after Stuti of dèvatā

लंबोदर पीतांबर
फणीवर बंधना
सरळ सोंड
वक्रतुण्ड त्रिनयना

दास रामाचा वाट पाहे सदना

(rāmadāsa is eagerly waiting for good news at his home of victory mentioned in first stanza)
Read 7 tweets
30 Aug
@yaajushi @RamP364 @nitayuvani Forget kaliyuga. Technical problems.

One wears upanayana on ear during excretion (urine/stools). Women have third level of excretion (menstruation). Difficult wear janeu on ear for 4-5 days at a stretch.

Post that, one would need discard old & take up new janeu in new month.
@yaajushi @RamP364 @nitayuvani The protocol of changing janeu is can be seen easily

One has to sit bare chested in front on rising sun facing and hold up upavīta then wear it and do gāyatri japa

One may even do japa after wearing clothes (no sewn clothes - only sari, no any other garments - inner or outer)
@yaajushi @RamP364 @nitayuvani But for changing janeu every month will need this to be done too in morning.

Point is - only one who has a Pvt puja room May do it, provided she somehow uncomfortably tackles the janeu management around ear problem for four days.
Read 9 tweets
15 Aug
Why chant this at the end?

We worship our dèvatās in 16 steps.

1. Āvāhana
2. Āsana
3. Pādya
4. Arghya
5. Āchamana
6. Snāna
7. Vastra
8. Yagnopavīta
9. vilèpana
10. Pushpa
11. Dhūpa
12. Dīpa
13. Naivèdya
14. PradakshiNā
15. Namaskāra
16. Mantrapushpānjali
The puruSha-sūkta of Rgvèda has 16 verses.

Each verse is coupled with each step.

Verse-1 —> step 1
Verse 2 —> step 2

So on.

16th verse is - ॐ यज्ञेन यज्ञमयजन्त देवा ..... 😊

Usually 1 vedokta and 1 purāNokta mantra (usually descriptive of the step being done) chanted
So step-16 which is the last step of any vèdokta pūja has this verse as part of it.

It continues to a ruchā for vaishrsvaNa kubèra (2nd verse of pushpānjali) asking for his blessings.

Continues to third ruchā - part of every vaidik rājyābhishèka ritual. To do list of a king.
Read 20 tweets
13 Aug
Āyurvèda for bhautik (Indriya)

Jyotisha for adhidaivik (Manas-Buddhi-Ahamkāra)

Yoga for adhyātmik (Chaitanya PuruSha)

Three children of Sānkhya darshan to deliver from these trividha tāpa and knowing oneself.

A sādhaka must have at least a working knowledge of these three.
Shuddha “Satva-rajas-tamas” trio of triguNātmakā mūla-prakruti become Vishnu-Brahmā-Shiva when they manifest themselves on adhidaivik plane

When they descend down to more jaDa level, they manifest themselves as Kapha-pitta-vāta of Indriya and body.

Balance is the key.
Out of the trio, shuddha-satva is the hardest bond and last to cut. Signified by Shri Vishnu.

Hence Shruti proclaims shri vishNu as “इंद्रस्य युज्यं सखा” (one who is almost an inseparable and linked “friend/cohabitor” of Indra [real seer : drashTā - puruSha])
Read 5 tweets

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