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MUFC. Extreme Metal. Gamer. Hate the Left, not a fan of Trads or RWs either.
Bayu Anggriawan Profile picture gymgirl reader // mishra🏳️‍🌈 Profile picture Vishnu Profile picture 3 added to My Authors
Mar 30 22 tweets 4 min read
Dance is an accessory to bhakti yoga and cannot be separated from bhakti. The origin of dance is mentioned in the vishNu dharmottara. Reproducing that section here.

As some parts of the text are blurred, I have indicated a few missing words with "?"+ The story begins like this - When bhagavAn rose up from his bed in the Ocean of Milk to kill madhu and kaitabha, and retreive the Vedas for brahmA, lakshmI observed his walk and was mesmerised by his graceful gait+
Mar 29 5 tweets 1 min read
The point Acharya is making is that dayA devI is shrI devI only. The other two devIs are bhU and nILa. The idea is, when these 3 devIs appeal to bhagavAn to save the jIvAs, he, in anger, ignores their pleas initially+ bhU and nILa devI are at a loss as to what to do to appease him. But shrI devI, cleverly seduces him with her beauty and gets him under her control+
Mar 29 13 tweets 2 min read
The type of relationship that garuDa enjoys with bhagavAn is explained in the rAmAyaNa (yuddha kANDa), when the former arrives to rescue rAma and lakshmaNa from the nAgAstra+ ताव् उत्थाप्य महा वीर्यौ गरुडो वासव उपमौ |
उभौ तौ सस्वजे हृष्टौ रामश् च एनम् उवाच ह

[The resplendent garuDa lifted up rAma and lakshmaNa who resembled Indra in beauty and embraced them. rAma, being delighted to see him spoke…]+
Mar 28 13 tweets 2 min read
A beautiful mantra describing the glories of garuDa bhagavAn:

त्यम् ऊ षु वाजिनं देवजूतं सहावानं तरुतारं रथानाम् | अरिष्टनेमिम् पृतनाजम् आशुं स्वस्तये तार्क्ष्यम् इहा हुवेम || (Rg Veda 10.178.1)

[I invoke here for my prosperity, tArkshya who has the following qualities:…]+ “सुवाजिनं” – Possessing wings of golden feathers. 

AchAryAs say that when bhagavAn is flying on garuDa, the wings appear as part of his clothes. garuDa also uses his wings for fanning bhagavAn. Or, the wings are beautiful, as they drive away enemies and help rescue devotees+
Mar 1 22 tweets 4 min read
mahAdeva’s nature is well-known, but here is how the Sauptika parva describes the sAdhana of his bhUta-gaNAs, and what they do that pleases him so much. Pretty interesting section.

First, the inherent nature of these gaNAs are described, as below+ सार्केन्दु ग्रहनक्षत्रां द्यां कुर्युर् ये महीतले . उत्सहेरंश् च ये हन्तुं भूतग्रामं चतुर्विधम्

[The bhUta-gaNAs can bring down sun, moon, planets, stars & devaloka to Earth (as it were) & destroy 4 types of beings]

gaNAs, despite a violent nature do not cause hiMsa because+
Feb 28 4 tweets 1 min read
हरे कुर्वति तत्रैवमञ्जलिं कुरुसत्तम । मुनयो देवगन्धर्वाः सिद्धाश्च सहकिन्नराः । अञ्जलिं चक्रिरे विष्णोर्देवदेवेश्वरे हरौ

[When Hara joined his palms, the munis, devas, gandharvas, siddhas, & kinnaras joined him in doing the same, propitiating vishNu, hari, ruler of brahmA]+ One of my favorite shlokas in the whole of ithihAsa and quite hair-raising.

People try to emulate the actions of Acharyas. They have an implicit conviction in whatever the Acharya does. Note that when mahAdeva worshipped bhagavAn, immediately everyone else follows him+
Feb 15 11 tweets 2 min read
A beautiful shloka in paushkara samhita of pAncharAtra on the greatness of the temple forms of bhagavAn. Quoted by shrI vedAnta desikan,

सन्दर्शनातकस्माच्च पुंसां सम्पूतचेतसाम् (?) क्‍वचना कुबुद्धिश्च कुतर्क निश्चयच्च  यः कुहेतुश्च कुभावश्च नास्तिकत्वं लयं व्रजेत्+ [If a person even accidentally sees the form of Hari in temples, all of his following sinful thoughts perish – ]

Explaining these "sinful thoughts" below+
Feb 14 22 tweets 4 min read
In the shAnti parva, there is a unique anecdote identified by vedAnta desikan in shrImad rahasya traya sAra.

bhIShma explains the greatness of pAncharAtra Agama to yudhiShThira as follows+ इदं महोपनिषदं चतुर्वेदसमन्वितम्। सांख्ययोगकृतं तेन पञ्चरात्रानुशब्दितम्॥

[This great secret explains the purport of the four Vedas harmoniously. It is based on the knowledge of the individual self - “सांख्य” & performance of desireless action - “योग” & called “pAncharAtra”]+
Feb 2 22 tweets 4 min read
There is a curious story of Mankanaka occuring in the vana parva.

It illustrates the importance of understanding the futility of a difficult path like j~nAna yoga without meditation on Brahman. Translating it here+ पुरा मङ्कणको राजन्कुशाग्रेणेति नःश्रुतम् । क्षतः किल करे राजंस्तस्य शाकरसोऽस्रवत् ।स वै शाकरसं दृष्ट्वा हर्षाविष्टः प्रनृत्तवान्

[Mankanaka was pierced by kusha grass. From the wound, vegetable juice came out (instead of blood). Seeing that, he was joyous & started dancing]+
Jan 31 6 tweets 2 min read
There is also another tattvArtha in the mAyA-sIta story. Let me explain.

It is known that there are two means in shAstra - bhakti yoga and prapatti+ However, there are 2 aspects to this - 1) anga-prapatti is done by bhakti Yogis to first proceed to bhakti yoga, 2) Some yogIs give up bhakti yoga, feeling incapable of proceeding on that path and resort to sharaNAgati.

The vedavati/mAyA-sIta tattva is related to this+
Jan 31 18 tweets 3 min read
My thoughts on the "mAyA-sIta" story.

Some purANAs carry the story that sIta herself was not abducted by rAvaNa, and that agnideva protected her while a “mAyA-sIta” spent the time in ashoka vana.

I did some reading+ Firstly, it is not possible for sIta to *not* be abducted. The vAlmiki rAmAyaNa refers to itself as “सीतायाः चरितम् महत्” – the great story of sIta.

Hence, removing her abduction would nullify many tattvArthAs+
Jan 27 4 tweets 1 min read
Interesting fact - many believe that Krishna instructed Arjuna to continue the fight with karNa when he was on the ground, and asked for a reprieve to extricate his chariot.

In reality, when karNa asks for time out in consideration of yuddha-dharma, bhagavAn sort of accepts it+ Krishna stops the fighting, but reprimands karNa by reminding him of his past sins, and how he can remember dharma now, when he wasn't aware of dharma earlier.

bhagavAn only reprimands him, but does not resume the fight. This indicates he had given karNa the reprieve he wanted+
Jan 26 11 tweets 2 min read
The greatness of Hanuman as an AchArya is highlighted by the pity he felt even for rAvaNa.

Coming to Lanka, he sees rAvaNa's wives enjoying opulences.

बभूव बुद्धिः तु हरि ईश्वरस्य | यदि ईद्ऱ्शी राघव धर्म पत्नी |इमा यथा राक्षस राज भार्याः | सुजातम् अस्य इति हि साधु बुद्धेः [Hanuman, the Lord of Monkeys, of a mind devoted to the welfare of all, thought, “If only rAvaNa had allowed rAma and sIta to be enjoying like how he (rAvaNa) is enjoying with his wives, this Lanka need not be destroyed”]+
Jan 25 12 tweets 2 min read
Was studying the dadhikrAvan sUkta in the Rg Veda since the last mantra of that sUkta is recited during sandhyA.

What is interesting about the sUkta is how it uses gods as metaphors for communicating tattvAs.

Here is a sample+ महश चर्कर्म्य अर्वतः करतुप्रा दधिक्राव्णः पुरुवारस्य वर्ष्णः |

[I praise the horse DadhikrAvan, great due to his great will to remove obstacles, who completes worship of his devotees by standing as the means, with many treasures for his devotees, the foremost treasure himself]+
Jan 24 23 tweets 3 min read

A great rahasya in MB - droNa, upon death attained mukti.

Due to grief over his son, he felt helpless to even continue living – “Akinchanyam”. He had only one goal – bhagavAn, for freedom from misery. This is “ananyagativam”.

Thus, he performed sharaNAgati+ सन्न्यासाय शरीरस्य योक्ष्यमाणः स वै द्विजः'। सर्वाण्यस्त्राणि धर्मात्मा हातुकामोऽभ्यभापत 

[That noble minded dvija, intending to join with the self (in meditation) for the sake of surrender & desirous of casting aside all his weapons…]+
Jan 12 8 tweets 2 min read
I had earlier pointed out how "secular" texts like kAma sUtra, charaka samhita and Sushruta samhita attribute their knowledge to bhagavAn.

The sUrya siddhAntha, a text on astronomy, also begins with an invocation to nArAyaNa as follows+ अचिन्त्याव्यक्त रूपाय निर्गुणाय गुणात्मने . समस्तजगदाधार मूर्तये ब्रह्मणे नमः

[Salutations to the Supreme Brahman whose nature is incomparable & is not manifest in his avatArAs, who is free of blemishes & full of kalyaNa guNas, whose form is the support of the whole Universe]+
Jan 11 4 tweets 1 min read
Part of Duryodhana's speech before dying:

मन्यमानः प्रभावं च कृष्णस्यामित तेजसः

[Duryodhana: I contemplate the greatness of kR^iShNa whose splendor in subjugating the enemies of his devotees is immeasurable]

Compare this to वेदाहमेतं पुरुषं महान्तं आदित्यवर्णं तमसः परस्तात्+ After saying bhagavAn subjugates the enemies of his devotees, Duryodhana says he is even accessible to those enemies,

तेन न च्यावितश् चाहं क्षत्रधर्मात् स्वनुष्ठितात्

[By him (thru balarAma), I have not slipped from observance of kShatriya dharma - thus I have gained Svarga]+
Jan 8 5 tweets 1 min read
The final battle between duryodhana and bhIma is more fascinating if you understand that it is the battle between the body (duryodhana) and upAsana (bhIma).

Every move of duryodhana & bhIma is worth several janmas of movement in samsAra. That is why vyAsa describes it in detail+ Each time Duryodhana jumps up and strikes bhIma while coming down, it is the body taking the upAsaka to svarga & upper worlds. Then the blow - bringing the upAsaka down when fruits are exhausted.

When Duryodhana jumps crookedly or sideways, it is transmigration to lower worlds+
Jan 7 16 tweets 3 min read
Here is an interesting find - everybody knows yudhiShThira committed adharma by not lying to droNa and saying an elephant named ashvattAma was killed.

However, what is not well known is that bhagavAn never asked the pANDavAs to kill an elephant in the first place+ मतिमाञ्श्रेयसेयुक्तः केशवोऽर्जुनमब्रवीत् । नैष युद्धेन सङ्ग्रामे जेतुं शक्यःकथञ्चन । सधनुर्धन्विनां श्रेष्ठो देवैरपि सवासवैः । न्यस्तशस्त्रस्तुसङ्गारमे शक्यो हन्तुं भवेन्नृभिः ।+
Jan 5 5 tweets 1 min read
Just a small clarification - the purpose of the Veda is to describe the nature, form, qualities and vibhUtIs of the Supreme Brahman.

So, the style of the samhita is that a sUkta will choose a particular guNa of Brahman and start elaborating on it+ During the course of this, the Veda may highlight an avatAra or deed of bhagavAn described in shAstra, as an example of the guNa it is describing.

It is in this vein that the Veda occasionally makes references to incidents in ithihAsa+
Jan 5 8 tweets 2 min read
That is a mantra on rAma, not kR^iShNa.😄

As below,

अहश्च कर्ष्णमहरर्जुनं च वि वर्तेते रजसी वेद्याभिः 
[pApa and puNya which illumine all experiences are terrible and pure  respectively; these two impurities move away by the contempations of Brahman.]+ “अहश्च कर्ष्णमहरर्जुनं” – The term “Day” in shAstra signifies anything that illumines. Karmas illumine experiences.

pApa is illumining terrible experiences – hence “कर्ष्ण” as black in shAstra is a metaphor for pain.

Other is puNya - “pure experience” ie, devoid of sorrow+