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Thread: Hindu SamskAra Regulations

  1. #31
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    Re: Hindu SamskAra Regulations

    More on doing namaskAram
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.1)

    • NamaskAram should not be done to people who are lying down, doing 'japam' or wearing a wet cloth.

    • 'abhivAdanam' should not be recited when doing 'namaskAram' to women, except one's mother.

    • Similarly, for the 'sannyAsis' and in an assembly of people, only 'namaskAram' with no 'abhivAdanam' should be done.

    • NamaskAram should not be done to people in temples.

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    Wearing vibhUti
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.4)

    • Generally, the 'vibhUti' should be worn, making it into a paste with water. After wearing it this way, the palms should not be washed; instead the vibhUti remaining in them should be smeared onto the hands and legs.

    • When 'vibhUti' is given as 'prasAdam' it should be worn dry. The 'prasAdam vibhUti' should not be mixed with the normal 'vibhUti' we keep at home.

    • mantra to remember when wearing 'vibhUti':
    (from the Tamil book 'mantras and their mahima', source of this mantra?)

    bhAsanAt bhasitam proktam bhasma kalmaSha bakShaNAt |
    bhUtiH bhUtikarIpuMsAM rakShA rakShAkarI shubhA ||

    From the book 'Hindu Rituals and Routines Why do we follow them?'--Swami Chinmayananda:

    • The word bhasma means, "that by which our sins are destroyed and the Lord is remembered." 'Bha' implied 'bhartsanam' ("to destroy") and 'sma' implies 'smaranam' ("to remember"). The application of bhasma therefore signifies destruction of the evil and remembrance of the divine. Bhasma is called 'vibhUti' (which means "glory") as it gives glory to one who applies it and raksha (which means a source of protection) as it protects the wearer from ill health and evil, by purifying him or her.

    • Bhasma is specially associated with Lord Shiva who applies it all over His body. Shiva devotes apply bhasma as a tripundra. When applied with a red spot at the center, the mark symbolizes Shiva-Shakti (the unity of energy and matter that creates the entire seen and unseen universe).

    Tryambakam yajaamahe
    Sugandhim pushtivardhanam
    Urvaa rukamiva bhandhanaan
    Mrytyor muksheeyamaa amrutaat

    "We worship the three-eyed Lord Shiva who nourishes and spread fragrance in our lives. May He free us from the shackles of sorrow, change and death – effortlessly, like the fall of a rip brinjal from its stem."

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    Wet-grinding the sandal paste
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.7)

    • After the sandal paste is ground, it should be removed from the grinding stone without using the thumb.

    • After grinding, the stone and the sandal stub should be kept away separately, not as the stub on the stone.

    • During puja, women should not wet-grind the sandal paste.

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  2. #32
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    Re: Hindu SamskAra Regulations

    Doing archana in Tamil in temples

    Que: Can Tamil 'stotras' be recited in the temple 'archanas'?

    Ans: Yes, they can be, and God won't say no for them. But then in temples built according to the 'Agama shAstras' we don't have the 'adhikAram' (authority) to change the language of worship from Sanskrit. In the same way, who are we do introduce a language change in the 'vaidIka karmas'? Wherever the 'archanas' don't involve 'vaidIka karmas' and the 'archanas' are not done in 'Agama shAstra' temples, they can be done in Tamil.
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.13)

    *********

    Women doing the 'go pUja'

    Que: Can women do puja to the cows?

    Ans: Yes, they can do. The cow's wealth is limitless. People of all the 'varNas' can do this 'go pUja' for which only devotion and faith are necessary. Doing 'go pUja' would remove the mental sufferings and give all the 'aishvaryas' (wealth). It is also the 'aitihyam' (traditional instruction) that the 'aMsa' (share) of all the devas are living in the cow. (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.13)

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    Puja in Office

    Que: Please advise as to the portraits of the Gods I need to hang and the way to worship them in the business company I am running.

    Ans: As far as the portraints are concerned, you may use the pictures of your 'iShTa devatas' (preferred deities) and specificially those of Ganapati and Mahalakshmi.

    'vigrahas' (material images) are not needed in offices. If any 'yantra' has been received through authorized elders, it might be kept.

    Light a lamp daily and adorn the portraits with flowers. Ensure that women do not go near them during their period days. It would be 'visheSham' (special) to do weekly 'archana' on Fridays done by a 'shAstry' (priest).

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  3. #33
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    Re: Hindu SamskAra Regulations

    National Anthem
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.20)

    Que: Today, the 'jana gaNa mana' and the 'vande mAtaram' are our national anthems. Was there any such national anthem for our ancient country?

    Ans: There is a beautiful national anthem in the Yajur Veda:

    आ ब्रह्मन् ब्राह्मणो ब्रह्मवर्चसी जायतामा राष्ट्रे राजन्यः
    शूर इषवयोऽअतिव्याधी महारथो जायतां दोग्ध्री धेनुर्वाढानड्वानाशुः
    सप्तिः पुरन्धिर्योषा जिष्णू रथेष्ठाः सभेयो युवास्य यजमानस्य वीरो जायतां निकामे निकामे नः
    पर्जन्यो वर्षतु फलवत्यो न आषधयः पच्यन्तां योगक्षेमो नः कल्पताम् ॥

    A brahman brAhmaNo brahmavarchasI jAyatAmA rAShTre rAjanyaH
    shUra iShavayo&ativyAdhI mahAratho jAyatAM dogdhrI dhenurvADhAnaDvAnAshuH
    saptiH purandhiryoShA jiShNU ratheShThAH sabheyo yuvAsya yajamAnasya vIro jAyatAM nikAme nikAme naH
    parjanyo varShatu phalavatyo na AShadhayaH pachyantAM yojakShemo naH kalpatAm ||

    --Yajur Veda, 22.22

    "O Brahman! Let there be born in the kingdom 'brAhmaNas' with 'brahmatejas' (divine lustre) who are well versed in the Vedas; let there be born the 'RAjanya', heroic, skilled kings, archers and mighty warriors; cows giving abundant milk; oxen good at carrying; the swift coursers; industrious, cultural women. May 'Parjana' send seasonal rains; may our fruit-bearing plants and trees ripen; may the 'yogakShemam' (spiritual and prosperous well-being) of our people increase steadily."

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    SamskAras for milestones in age
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.28)

    Que: When should the 'ShaShTiapta pUrti' (60th anniversary) be done: on commencement or completion of the 60th year of age? What are the other 'shAntis' done in accordance with the 'janma nakShatra'?

    Ans: On the month and 'nakShatra' of the first year after a child is born, the 'aptapUrti Ayush homam' should be performed. Here is a list of other 'shAntis':

    'bhIma shAnti' ... Beginning of the 55th year of age
    'ugra ratha shAnti' ... Beginning of the 60th year of age
    'ShaShTiapta pUrti' ... Beginning of the 61st year of age
    'bhImaratha shAnti' ... Beginning of the 70th year of age
    'eka shAnti' ... Beginning of the 72nd year of age
    'prapautra shAnti' ... Birth of a great-grandson (the son of a son's son)
    'satAbhiShekam' ... On completion of 80 years and 8 months of age
    'pUrNAbhiShekam' ... In the 100 years of age

    Of these 'samskAras', the 'ShaShTiapta pUrti, bhImaratha shAnti and satAbhiShekam' are customary and widespread. During the time of these 'shAnti prayogas', the 'mahA prAyachitta vaidIka kAryam' known as 'shrIrudra ekAdashani' (chanting 'shrIrudram' eleven times with Vedic rites) is also performed along with the other rites. (http://www.geocities.com/srigant/rudra-ekadashi.htm)

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    'vaidhyanAtha dikShatIyam'
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.31)

    Que: Wish to know something about the 'vaidhyanAtha dikShatIyam' book...

    Ans: Sri VaidhyanAtha DIkShatar, who was born around 350 years ago at the village Kandramanickam in the Thanjavur district, compiled the Dharma Shastra details given by our SUtrakAra Rishis into 6 cantos in a book titled 'vaidhyanAtha dikShatIyam'.

    This book has been accepted as the 'book of pramANas' (standard reference) by our pundits. This compilation is also known as 'Smriti MuktAbalam'. The six cantos that comprise the book are:

    1. varNAshrama dharma kANDam 2. Ahnika kANDam 3. Asaucha kANDam
    4. shrAddha kANDam 5. prAyachitta kANDam 6. tithi nirNaya kAnDam

    (Note: A set of dharma shastra booklets in Tamil in the pdf format can be downloaded from the Yahoo group Vaideekam at http://groups.yahoo.com/group/vaideekam. The publication says that these booklets are from the book published by R.Muthusamy Ayyar in 1937, possibly based on the 'vaidhyanAtha dikShatIyam' as the canto names indicate.--sd)

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  4. #34
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    Re: Hindu SamskAra Regulations

    duHkha vichAraNa: visiting for personal condolence
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.32)

    Que: Any rules about visiting the home of a deceased person for offering personal condolences?

    Ans: Yes, 'duHkha vichAraNa' has certain 'niyamas'. Some of them might be different due to the 'deshAchAras' (local practices), but certain others should be observed without fail.

    • One should avoid customary personal beautifications when seeking to offer personal condolence.

    • One should not come in tactile contact with the 'kartA' (doer) of the deceased person who is in wet clothes, ready to commence the last rites.

    • If one needs to get back immediately, it should be done when the 'sharIram' (dead body) is in the house and the last rites have not started. Otherwise, one should leave the place only after the body leaves the house for the creation ground. It is not proper to leave the house in the middle of the rites.

    • For ten days, no food or drink should be taken from the house of the deceased because of the ceremonial impurity.

    • The 'duHkha vichAraNa' may be done on any of the first ten days, except the ninth. When a wife is sought to be offered condolences, days of Tuesday and Friday should be avoided.

    • It is best to visit on the day of the death and offer any help needed. Such help should not however be a hindrance to the rites or people or be a display of personal knowledge about the 'vaidIka' last rites performed. Instead, where it is necessary, advice can be offered to the 'kartA' in a subtle manner to ensure that the last rites are performed according to the 'shAstras'.

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    Alaya pradakShiNam
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.34)

    Que: Is there any 'krama' (custom, rule) when a husband and wife do 'pradakShiNam' of a temple, as to who should lead and who should follow?

    Ans: Yes, there is. While doing 'Alaya pradakShiNam' as 'dampati' (husband-wife), the husband should lead and the wife should follow him. This 'krama' is to be followed in the 'pradakShiNas' done in 'veda pArAyaNas' and 'homas'.

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    mana saMchalam (mind in agitation)
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.35)

    Que: My mind is always agitated and waves about. What can I do to mitigate my 'mana saMchalam'?

    Ans: If you have the 'abhyAsam' (practice of fluent chanting), you may chant the VishNu SahasranAmam daily. Or you may do the 'likhita japam' (litany by writing) of writing 'Sri Ramajayam' at least 108 times a day. Whenever you get time, you may get into the habit of visiting the nearby SubramaNya Swami temple. Everything will be fine eventually.

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    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  5. #35
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    Re: Hindu SamskAra Regulations

    homa mudrAs
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.36)

    Que: When doing homam, the fingers are kept differently for holding different sacrificial items. Any niyama for this?

    Ans: They finger intertwinings are known as mudrAs. A specific homa mudrA depends on the dravya (substance) used in the fire sacrifice. There are three kinds of homa mudrAs:

    • When sesame or ghee is placed in the fire, the mRugI mudrA is employed. This mudrA comprises raising the index and little fingers and gathering the other three at their tips.

    • When samidh (twigs of firewood) is placed in the fire, the haMsI mudrA is employed. This mudrA comprises collecting all the fingers at the tips, leaving out the little finger.

    • When charu (annam) is dropped in the fire, the varAhI mudrA is employed. This is sukhari (or is it shukari) mudrA. This mudrA comprises joining all the fingers at their tips.

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    pitRu kArya, shrAddham: bahiShTAt
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.38)

    Que: We follow the Yajur Veda. If on the day of shrAddham, the wife is bahiShTAt ('out of doors'), can the husband proceed with the shrAddham?

    Ans: There is no restriction, and the husband can very well proceed with the shrAddham and do it as pArvaNam (with homam).

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    Spiritual uses of tulasI
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.37)

    Que: Some details about the spiritual uses of tulasI?

    Ans: Here are some spiritual uses of the tulasI leaves.

    • It is good to string tulasI leaves into a garland and adorn Bhagavan with it. Specifically, for VishNu and Anjaneya this garland is of much prIti (affectionately received).

    • The tulasI can be used in archanA using them in single dalas (leaves).

    • The tulasI garland is good for japam also.

    • It would bring in mangalam (prosperity) for women to light a lamp at the tulasI mADam in their homes daily in the morning and evening, do pradakShiNam and namaskAram. No durdevatas (evil spirits) would come near the home and subhikSham (abundance of provisions) would ensue.

    • From the tulasI plant the puja is done to, no leaf should be plucked for whatever reason (even for doing puja to deities). Women should not pluck the tulasI leaves. They should not be plucked after mAdhyAnikam (noon) or on the day of dvAdashI. The tulasI leaves should not be dropped in the homa fire.

    • It is good to add tulasI dalam to the substance used in nivedanam; also puNyam to add it when dakShiNa is given during sambhAvana (honouring) the priest.

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    panchAngam: for the ordinary householder
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.38)

    Que: We don't use the PanchAngam, but we buy it regularly every year. Is it necessary for an ordinary householder?

    Ans: Everyone of us should keep a PanchAngam at home; that in itself is puNyam. If possible, after morning bath and a lamp is lit before the Swami, you should open the PanchAngam before the deity and read out the day's tithi, nakShatram, yogam and such other details and get to know them; panchAnga nitya paThanam would give puNya, no doubt about it.

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    Lotus leaf: eating on it
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.39)

    Que: Can one eat food on the lotus leaf?

    Ans: Yes, one can. With no other leaf, food can be taken on its backside, but this can be done with the lotus leaf. But then in general it is not customary for a gRuhasta to eat food on a lotus leaf or a purasa leaf: only brahmachAris, yatis (bachelors, ascetics) can do it. Food can be taken on the leaves of the jackfruit, mango, coconut, plantain and bilva trees.

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    Vedas: and women
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.39)

    Que: Please explain why women should not seek to learn the Vedas to recite them.

    Ans: We should understand one thing at the start. Vedas are not just prArthana stotras (prayer songs) or a religious scripture taught by a specific person to the people of only a specific varNa.

    • Three things are to be borne in mind when chanting the Vedas: 1. svaram (musical note, accent and tone), 2. pronunciation and 3. mAtra (duration of individual syllables). The rules and regulations involving these requirements are very elaborate. Only if the Vedas are recited according to these regulations will they give saMpUrNa phala (wholesome fruits).

    • To do adhyayana (Vedic study and practice) in the above-mentioned manner, only men have the suitable physical features in their bodies. The nADi chalanas (movement in 'nADis') that women are naturally endowed with won't be suitable for the Veda svaras. The veda svaram that arises from the nAbhi (navel) would create viparIta (adverse, inauspicious) results in women.

    • In addition, it requires guru mukha dIkSha (initiation by a guru) to recite the Vedas as such; for this reason too women are prohibited from chanting the Vedas.

    • Although men are eligible physically for learning the Vedas to recite them, only if they undergo the upanayana samskAram, they can learn the Vedas. Since the shAstras do not prescribe upanayanam for women, there is no question of their chanting the Vedas.

    • However, there is no bar on women to know about the Vedas through bhAShyas (commentaries), study them deeply or discuss them. In fact we know that there were women Vedic experts in the ancient days!

    • Like the Bible and Quaran of the Western religions, there are many books of prayers in our religion too! Bhagavad Gita, Vishnu SahasranAmam, Lalitha SahasranAmam, Saundarya Lahiri, SubrahmaNya Bhujangam, DevI MahAtmiyam and such other countless stotras, shlokas and nAma saMkIrtanas are there, and there is no bar on women to do pArAyaNa of them.

    • We should not forget that in the past women who was fed up with the samsAra sAgaram (sea of worldly life) and wanted relief from it, only sought the above scriptures to regulate their mind. Not only that, in the Hindu Dharma, we know that there are several vratas (vows) and pujas that are specially meant for women.

    • There is no question of men being superior to women in such matters (as having the privilege to learn the Vedas). Women do have certain natural bodily inconveniences that rule out their learning the Vedas for chanting. A lot of heat is generated dur to the veda pArAyaNam (Vedic chanting). The pronunciations that arise from the jaTharAgni (fire in the stomach) won't go well with the physiology of women.

    • Let us know about another thing here. It is not that only Brahmins should learn the Vedas. Non-brahmins who are Vaishyas or KShatriyas can also learn the Vedas.

    • Just because a person is not physically suitable or scripturally permitted to do something, she/he does not become inferior to another person. If any women chooses to forgo these regulations and start to learn and chant the Vedas by way of a revolution, let them carry on. Since this is the age of Kali, we should only keep quiet at any such efforts--not slight or prevent them. There is not doubt to me that one's own experiences and the results of such efforts would teach her/him a good lesson.

    • I pray to AmbaaL that women who do pArAyaNa of stotras and involve themselves in nAma saMkIrtana, puja and vratas get sakala saubhAgyas (all the prosperities).

    *********

    kutthu viLakku (standing brass lamp)

    Que: When a kutthu viLakku is lit in the homely nitya pUja, how many of its mukhams (openings, faces) should be lit?

    Ans: Though it is a kutthu viLakku with many mukhas, there is no custom to light more than one mukham in the homely nitya pUja. For example, if it is a pancha mukha kuttu viLakku (lamp with five openings), only one of the openings can be lit. When this is done daily, the mukham that is lit should face the east or north direction. On festive days such as KArtikai, all the faces of a lamp can be lit.

    Whenever a kuttu viLakku is lit, kumkumam should be applied to its front (mukappu). After the lamp is lit, the woman who lights it should do namaskAram. In the same way, namaskAram should be done when the lamp is colled down (malaiyetRal). Also, it is not necessary to wash the kuttu viLakku daily.

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    Jewellery: wearning multiple ear studs

    Que: These days some women have multiple pricks on their ears and wear many ear studs. Is this right?

    Ans: No. According to the Hindu sampradAyam (tradition) it is anAchAram (offensive practice) to have more than one prick on an ear.

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    deshAchAra (local practice): sandal paste and women

    Que: In answering an earlier question, you had said that women should not wear the sandal paste on their forehead, but they can wear it on their neck. But then in Kerala women commonly wear the sandal paste on their forehead. How is this?

    Ans: True, but that is a deshAchAram (local practice). Certain customs and habits differ in certain places. Specifically, in the Kerala state certain things do indeed seem viparIta (adverse, inauspicious). For example, in this state which is considered as the "ParashurAma kShetram":

    • women do not wear the half-sari over their chest, where as this garment is considered a must for women;

    • it is also commonly seen that women spread out their hair instead of wearing it in plaits.

    Things such as these are not acceptable in our tradition and culture. We can also see that several women avoid such inauspicious customs and habits and live for generations according to the prescriptions of the ShAstras.

    Only the general rule is important for us. We need not worry about deshAchAras.

    *********
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  6. #36

    Re: Hindu SamskAra Regulations

    Most of these rules sound as if they were made by fallible mortals and certainly infallible divinity. Indian society is rotten and putrid, denying its own strengths and pouring its human weaknesses into glorification of its own inner sense hungers leading to societal meltdown at the physical level. The faults are human, and not at all found in the Vedas, of this I am certain. But it's going to take the burning fire of dissolution to take that rotten foundation of superstition and greed down. We humans never learn until we've been burned, it's true...

    I have contempt for all of these rules which distract from things that matter most.
    Om Hrim Kshraum Ugram Veeram Maha-Vishnum, Jwalantham Sarvatho Mukham Nrisimham Bheeshanam Bhadram Mrityu-Mrityum Namaamyaham

    Follower of Śeṣanaaga

  7. #37
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    Re: Hindu SamskAra Regulations

    Namaste Naomi.

    Quote Originally Posted by Naomi Ningishzidda View Post
    I have contempt for all of these rules which distract from things that matter most.
    The Hindu SamskAra Regulations are meant for and practised by Hindus who are orthodox at different levels. They are CERTAINLY NOT MEANT for the casual and flippant westerners who do not understand the depth of rituals and devotion and personal gods, which are the reason for the sustenance of Hinduism in the grass roots and also the reason many non-Hindus seek to Hinduism.

    Certainly you are not in a position to pass judgement on what might seem superstitions in the rituals or question the divinity behind them. Thousands of Hindus do derive their benefit of following these regulations and will continue to do.

    Sacraments are there in all religions, though to some they might seem primitive, superstitious and fallible. They have their values and motivations in the dharma of life.

    You might perhaps be benefited by reading books like The Science of the Sacrements and The Hidden Side of Things by Bishop C.W.Leadbeater, which are hosted in the Website: http://www.anandgholap.net/
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  8. #38

    Re: Hindu SamskAra Regulations

    I have nothing with Westerners nor Easterners, there is no salvation in humanity.

    These rules serve as distractions from the ways to regulate mind, and are to be disregarded by serious practitioners of yoga since they incur unnecessary restlessness in the mind and an assurance of righteousness which is but illusionary. Uselessness under the pretense of righteousness is as bad as sinful reaction you can be assured of that - it is harder to detect and just as rotten. It's a waste of time and ultimately a dead-end...but by the time you figured it out much precious time is lost. Those who assert these rules as a test of virtue are also corrupt.

    I have a right to question anything as I see fit, and I respect this right in others as well. I am suspicious of anyone who asserts holiness on the grounds of mere tradition. Human tradition? what a flaw on this planet...
    Last edited by izi; 17 March 2009 at 12:42 PM.
    Om Hrim Kshraum Ugram Veeram Maha-Vishnum, Jwalantham Sarvatho Mukham Nrisimham Bheeshanam Bhadram Mrityu-Mrityum Namaamyaham

    Follower of Śeṣanaaga

  9. #39
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    Re: Hindu SamskAra Regulations

    Namaste Namomi.

    I don't expect a subscriber/practitioner of 'deviant art' to understand all of this reply. It is meant more for the others who might see some value in your reckless criticism.

    Quote Originally Posted by Naomi Ningishzidda View Post
    These rules serve as distractions from the ways to regulate mind, and are to be disregarded by serious practitioners of yoga since they incur unnecessary restlessness in the mind and an assurance of righteousness which is but illusionary.
    The rules that require a Hindu (I am not talking about Westerners or their religious practices here) to adhere to his/her dharma are not distractions to his/her 'yoga sAdhana'. They are neither illusionary nor give restlessness of mind. On the other hand, they regulate the mind and body for the 'sAdhana'. A Hindu is always exhorted to follow his/her dharma at least to the minimum extent. The very name 'Sanatana Dharma' is a case in point.

    Unless one becomes a sannyAsi (ascetic), the dharma precepts are a must, though there is no compulsion for the Hindus to follow everything listed here. (It cannot be done also. A Hindu realizes that these rules, like the rules of life and society are guidelines with their own rigours and options).

    And when one becomes a sannyAsi, a different set of rules and regulations apply. When even sannyAsis who are AchAryas (teachers) to the public, involve themselves in the bhakti path, observe the rigours of devotional routines, who are we to neglect them under false notions? Who is a better yogi than Sri Adi Shankara; for all his Advaitic teachings, he is popularly known only for his bhakti stotras (devotional hymns).

    Quote Originally Posted by Naomi Ningishzidda View Post
    Uselessness under the pretense of righteousness is as bad as sinful reaction you can be assured of that - it is harder to detect and just as rotten. It's a waste of time and ultimately a dead-end...but by the time you figured it out much precious time is lost.
    Yoga and meditation are not like 'deviant art' where the artist can break rules and traditions with wild and reckless abandon.

    Assumed usefulness under the pretext of 'yoga sAdhana' that neglects dharma and 'niyama' is even worse than the above. There is no greater 'yoga sAdhana' than Patanjali's eight-limbed yoga, whose very first requirements are 'yama' and 'niyama'.

    There is no 'yoga sAdhana' that does not depend on a form or sound--an image or words; and images and words impose their own regulations! For example, if a person thinks that he/she can meditate on a mantra such as aum namo nArAyaNa or even the basic aum mantra, mentally reciting it with one's own intonations, pronounciation or pauses, his/her 'sAdhana' would be fruitless. In the same way, an image or concept has its own regulations. A form that imposes its own regulations is a must until a person practising meditation is able to reach the state of samAdhi at will.

    Quote Originally Posted by Naomi Ningishzidda View Post
    Those who assert these rules as a test of virtue are also corrupt.
    This is an irresponsible and arrogant statement. What do you mean--that the Hindu Dharma Shastras and the Acharyas who follow and assert their rules are corrupt?

    Quote Originally Posted by Naomi Ningishzidda View Post
    I have a right to question anything as I see fit, and I respect this right in others as well.
    I am glad that you recognize that others have a right to question your questions.

    Quote Originally Posted by Naomi Ningishzidda View Post
    I am suspicious of anyone who asserts holiness on the grounds of mere tradition. Human tradition? what a flaw on this planet...
    You perhaps think yourself as an angel to say this. What other tradition which is not human do we have on this planet? The very concept and holiness of God derives only from human traditions!

    The problem of Westerners declaring themselves to be Hindus with little faith in the Hindu Dharma or traditions and criticizing Hindu practices with reckless abandon and passing generalized innuendo on Hindu sages and AchAryas is on the increase in HDF.

    I think Satay must obtain and publish as part of their profiles their earlier religion and the reason they 'became Hindus', so devout Hindus (both Indian and Western) who want to truly learn and increase their knowledge can mind their business and ask in one word, people with no intention to learn or understand, to keep mum, instead of wasting time with sympathetic explanations that are met with wanton ignorance with a face of wild mockery.
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

  10. #40
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    Re: Hindu SamskAra Regulations

    pet animals: a dog at home
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.45)

    Que: There is an opinion that one should not keep a dog at home. Your opinion?

    Ans: It is true that one should not keep a dog at home. Mahabharata says this: "It is not considered good omen to have a boken vessel, broken cot, dog or a peepul tree at home." (Mahabharata, AnusAsana Parva, 127.5).

    The Dharma Shastra says that a dog can be kept to secure the home or guard the agricultural fields. It is not wrong to feed it or give it shelter, but then the dog should be kept at a distance. It is not good to hug or kiss the dog, or make it lie down on the bed nearby.

    Generally, it is the duty of a kuTumbasta (householder) to feed living animals such as the dog, no doubt, but moving with them should kept within limits. It is better for the people who have shraddhA (faith, trust) in the AchAra-anuShThAna (religious regulations) to keep pet animals such as a dog at a distance, no doubt.

    *********

    Women doing yogAsanas
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.47)

    Que: Can women do yogAsanas?

    Ans: Yes, they can, nothing wrong in that. Somewhat necessary in these times. Those days women occupied themselves with manual labours such as dry- and wet-grinding using mechanical, stone devices, using the grinding stone in kitchen (in the place of a mixer), washing clothes by beating them over a stone and so on, which activities gave them all the daily exercise they required. These manual activities are completely forgotton today.

    Therefore, through a suitable teacher, women can learn yoga that fits their health and stature. They should not, however, neglect their daily home chores under the guise of doing 'yogAsanas'. Once the required 'Asanas' are learnt, a daily workout of 15 minutes is sufficient for them.

    *********

    pitRu kArya, shrAddham: annadAnam
    (Sri Sarma SastrigaL in his book 'VaidIkam and Culture', p.51)

    Que: We arrange for annadAnam on the shrAddha tithi. Is this right?

    Ans: When the shrAddham is done as pArvaNam (with homam), there is no place for annadAnam there. In case due to some constraints or circumstances if the shrAddham is done as hiraNyam (without homam), there is nothing wrong in doing annadAnam on the day.

    Enough if we understand one thing. The annadAnam cannot become a substitute for the shrAddham. shrAddham is only shrAddham, nothing else.

    *********
    रत्नाकरधौतपदां हिमालयकिरीटिनीम् ।
    ब्रह्मराजर्षिररत्नाढ्यां वन्दे भारतमातरम् ॥

    To her whose feet are washed by the ocean, who wears the Himalayas as her crown, and is adorned with the gems of rishis and kings, to Mother India, do I bow down in respect.

    --viShNu purANam

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