In this thread, I will be sharing my fleeting thoughts & reflections on random topics related to life, family, spirituality, etc. I will be using the hashtag #MyRandomReflections for this.
Ahimsa as a personal virtue is almost impossible to practice without some degree of Titiksha. #MyRandomReflections
Even Viraaga has Raaga in it. Or stated differently, even dispassion has passion in it, only that in this case, the passion is towards Brahman or Bhagavan as the case may be, and not towards worldly objects.
No matter how old you grow, the craving for acceptance and appreciation from your parents never goes away. Perhaps this is what it means to be 'Aatmajaa' i.e. being born from the self of the parents.
Life in a sense is a game of hide & seek. When you are busy seeking either Dharma or Artha or Kama, the other two cleverly hide from your grasp. The cleverest is Moksha which rarely comes into sight. Only wise & self-restrained can truly catch them all!
Words are like arrows, once spoken can never be taken back. Perhaps it is for this reason that Manu says it is not enough to speak truth, such speech has to be pleasant as well. Even an unpleasant truth must be conveyed as carefully as possible.
Life is never Black & White. It is a spectrum of choices that come in different shades of grey. If we are unable to choose the White or if such a choice is unavailable, then it is always better to choose the shade closest to White, than otherwise.
A Shraddha (faith) which doesn't lead to some form of Acharana (practice) is no Shraddha at all but is merely a Shraddha-Abhasa, a semblance or mirage of faith.
While success (Siddhi) without satisfaction (Trupti) always ends in frustration, satisfaction without success leads to stagnation. Success and satisfaction should always go hand in hand.
The only ethical principles that matter and are indispensable in geopolitics are self-interest, self-protection, and self-actualization. All else is secondary and dispensable.
@ramas_cal@RajivMessage 1. Only a Rishi who has direct knowledge of Veda can create Smriti. Smriti for Kaliyuga is already there (Parashara Smriti). No need for new Smriti. What is needed is the contextualization of Dharmic teachings to today's needs and solving contemporary problems+
@ramas_cal@RajivMessage 2. Essential principles of Dharma are eternal, only application part is time-context specific.Smritis speak of Drishtarthas(perceived by senses),Adrishtarthas (imperceptible) & Drishta-Adrisharthas. Only subjects of Drishtarthas are purely this worldly & context specific+
@ramas_cal@RajivMessage The Adrishtarthas are eternal principles which are always valid. They form the heart of Dharmashastras. The Drishta-Adrishta is mixed of perceivable and imperceptible objectives.+
1. Are there historical elements in the Veda? If yes, how to reconcile this with Veda being Nitya and Apaurusheya?
2. My response: According to Mimamsa, Veda contains five kinds of statements: 1. Vidhi/Injunction 2. Nishedha/Prohibition 3. Mantra 4. Namadheya/names of rituals etc 5. Arthavada or sentences which amplify the message of Vidhi or Nishedha by praising them or denouncing them.
3. There are different types of Arthavada, one of them is 'Bhutarthavada'-which means a statement about an occurrence that happened in the past. Ex: ‘Indra raised his thunderbolt to strike at Vṛtra’. It has to be accepted as it is as there is no way to either verify or disprove.
1. The problem with this tweet is multi-layered. While Pratyaksha is indeed considered as 'Jyeshta Pramana'- the Eldest of all Pramanas in tradition and hence is central to Hindu Dharma, below tweet can be described at best as a misrepresentation of what Pratyaksha Pramana is.
2. Pratyaksha refers to knowledge that is gained from the Manas-Indriyas-mind & senses. Contrary to modern theories of perception, Hindu Darshanas posit that Indriyas themselves go to objects and make the perception happen. Hence,Pratyaksha is Pramana- valid source of knowledge.
3. What is described above is conventional definition of Pratyaksha & by its very definition, it is limited to perception and gaining knowledge about worldly objects. It cannot reveal what is Atindriya or beyond the five senses. For ex. the notion of Dharma, Swarga, Moksha.
1. Upholding the authenticity of Gita or rejecting the authenticity of a text like Manusmriti based on how many Hindus have or do not have the text in their homes is an Abrahamic attitude. Why is it so?
2. It is among the Christians (perhaps more so among Protestants?) that the study of Bible (specifically new testament) by each and every person of the community is considered a fundamental religious action as well as an act that keeps the community together.
3. This is not so in Hindu tradition. The function of Shastra is that they act as 'Shabda Pramana'- a source of knowledge in form of words that reveal knowledge about a particular subject. This knowledge is usually such that it cannot be known from other sources like perception.
1. This High court judgment is problematic at so many levels, and clearly illustrates how divorced are our legal system from religion, culture, & philosophy, in short divorced from Dharma of this country. opindia.com/2021/03/gujara…#menstruation
2. First, it presumes that the scientific paradigm alone is authentic knowledge and the rest- the religio-cultural knowledge- are branded as superstitions & myths. This itself is problematic as it cancels the rich religious & cultural knowledge traditions of India.
3. Second, judgment falsely equates distinct notions of menstruation prevalent in different religions into a homogenous category of 'ritual impurity' as if all religions perceive purity-impurity in same way. I have shown in my book #MenstruationAcrossCultures how this is not so.
Sati is perhaps the biggest humbug used to beat Hinduism. Very conveniently employed in different modes to discredit Hindu practices.
If they want to compare a Hindu practice with something and say look it is as evil as that, there is Sati. 1/n
If they want to show how Hinduism is progressive and undergoes reform by getting rid of evil religious practices, there is Sati. 2/n
And finally they want to show how Hindu society is full of evil practices but these are not essential Hindu practices so they must be discarded, then there is Sati. 3/n