Most Atheistic Religion……..Hinduism

Hinduism is not built on faith. It approaches the space and time with most modern and futuristic concepts and relates it to our day to day living. It could be possible that ancient saints heard it (श्रुति) and passed it on to us or they conceptualized an infinitely powerful embodiment Brahman from which everything originated. Naturally such a concept will not only will have to be scientifically correct, but also atheistic (Atheism is, in a broad sense, the rejection of belief in the existence of deities.[1] For more from wikipedia ). The concepts have to correlate with our ethics and morals and form the base of society. Here are some evidences to show how it has been done. The Keno Upanishad says repeatedly that Brahman the creator of universe in is not our concept of God whom we pray to (It does not even bother to ask whom we are praying to), not once but many times.
Similarly our study of Ramayana also shows no god but only dharma which binds our society. More on this concept to follow  

ॐ केनेषितं पतति प्रेषितं मनः केन प्राणः प्रतमः प्रैति युक्तः
केनेषितां वाचमिमां वदन्ति चक्षुः क्षोत्रं क उ देवो युनक्ति 1

क्षोत्रस्य क्षोत्रं मनसो मनो यद् वचो ह वाचं स उ परस्य प्राणः
चक्षुषक्ष्चक्षु रतिमुच्य धीराः प्रेत्यास्माल्लोकादमृता भवन्ति 2

न तत्र चक्षुर्गhच्छति न वागच्छति नो मनः
नविद्यो न विजानीमो यतै तद नुश्यात् 3

अन्यदेव तव्दिदितदथो अविदि तादधि
इति शुश्रुम पूर्वेषां ये नस्त द्व्याचचक्षिरे 4

यद्वाचाऽनब्युदितं येन वगब्युद्यते
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते 5

येन्मनसा न मनुते येन हुर्मनो मतम्
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते 6

यच्चक्षुषा न पश्यति येन चक्षूंषि पश्यति
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते 7

यच्छोत्रेण न शृणोति येन श्रोत्रमिदं श्रुतं
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते 8

यत्प्राणेन न प्रणिति येन प्राणः प्रणीयते
तदेव ब्रह्म त्वं विद्धि नेदं यदिदमुपासते 9

By whose commands this mind works? By whose will the life’s breath circulates? Who is responsible for man’s speech? What intelligence does lead the eyes and the ears? 1
 It is the ear of the ear, the mind of the mind, the speech of the speech. Also the life of all life, and the eye of the eye.
The wise abandon the sensory world and become immortal. 2
There the eyes cannot travel, nor speech nor mind. Nor do we know how to explain it to the disciples.3
It is other than the known and beyond the unknown. So were we taught by our ancients. 4
That which the speech cannot reveal, but causes the speech to flow, know that alone to be Brahman, not this whom people worship here 5
(through mantras). That which the mind cannot conceptualize, but by which the mind does conceptualize, know that alone to be Brahman, not this whom people worship here. 6
That which the eye cannot see, but by which the eyes are able to see, know that alone to be Brahman, not this whom people worship here 7.
That which the ear cannot hear, but by whom the ear can hear, know that alone to be Brahman, not this whom people worship here 8.
That which one does not breath, but by whom air is breathed, know that alone to be Brahman, not this whom people worship here 9.

Vandalism by ……..God?

Sarga 75 of Yudhakanda is a charade on ethics that it is no more possible to maintain blatant pretense or deception, especially something so fullof pretense as to be a travesty. The description is grotesque and repulsive so much so that even semblance of explanation is not possible. But it cant be that bad. So let us see with open mind what exactly is it. In fact this posting was almost forced upon based on comments pouring in. See the coments 1(under Valivadh Topics List). The entire saraga (75) was first claimed to be in my imagination. 2. This happened when Rama was unconscious. So let us not blame him. 3. It was an accident not pre planned. 4. The monkeys did it and Hanuman was not aware of it. Etc. etc.

What is so horrible about it is that such facile alibis are given. The fact is that, The Lanka was set fire with premeditation. Sugriva orders to torch Lanka [ 6-75-03]. As Kumbhakarna and his children are dead Ravana will not be able to defend [ 6-75-02]. The instruction to toch was given to hanuman [ 6-75-01]. It is not that Valmiki is not aware of devastation and its impact. He uses the word (रौद्रे तस्मिन्निशामुखे)that awful evening. So he knows it is going to be awful[ 6-75-04]. The monkeys gleefully torched everything [ 6-75-06]. All valuables were burnt [ 6-75-08][ 6-75-09
][ 6-75-10][ 6-75-11][ 6-75-12,13]. Then it continues describing the rich city and its inhabitants, rich with Gold and Pearls etc. All burnt. The population running in fear. Valmiki describes it as equal to forest fire consuming everything in its bound. See the description of burning houses [ 6-75-27]. And the horror which only Valmiki can describe it [ 6-75-32]. Women howling were heard for 100 yojanas (could be 800 miles). Thus the description of burning city in more than 30 slokas. Was Rama unaware? No. Rama’s bows added to the terror[ 6-75-37]. Then Rama shoots [ 6-75-40] causing immense damage to the city gate. This leads to Ravana launching a disorderly fight.
What is the explanation for this. Things to be realized. One Rama is a King not God. And two he is not supposed to play a role which we approve of, but what is demanded of him. Here again the dharma of warfare as enunciated by Manu says as follows
7.195 उपरुध्य अरिम् असीत राष्ट्रं चास्यउपपीडये त् दूशष्येच् चास्य सततं यवसअन्नउधकइन्धनम्
7.195. When he has shut up his foe (in a town), let him sit encamped, harass his kingdom, and continually spoil his grass, food, fuel, and water

7.196 भिन्ध्यच् चएव तडागानि प्रकारपरिखास तथ समवस्कन्दयेच् चएनं रात्रौ वित्रासयेत् तथा
7.196. Likewise let him destroy the tanks, ramparts, and ditches, and let him assail the (foe unawares) and alarm him at night.

This is exactly what was done on रौद्रे तस्मिन्निशामुखे that violent evening.


                                              Part of Rama….. a human character!!!

Referaence of Slokas

Sanskrit English
ये ये महाबलाः सन्ति लघवश्च प्लवंगमाः |
लङ्कामभिपतन्त्वाशु गृह्योल्काः प्लवगर्षभाः || ६-७५-३
हरयो हरिसंकाशाः प्रदग्धुम् रावणालयम् |
“Let those dexterous monkeys, possessing the strength of lions, taking torches in their hands, rush towards Lanka quickly, in order to set ablaze the abode of Ravana.” Back
यतो हतः कुम्भकर्णः कुमाराश्च निषूदिताः |
नेदानीमुपनिर्हारम् रावनो दातुमर्हति || ६-७५-२
“Since Kumbhakarna and his four sons were killed, Ravana cannot give any defense now”. Back
ततोऽब्रवीन्महातेजाः सुग्रीवो वानरेश्वरः |
अर्थ्यम् विज्ञापयंश्चापि हनूमन्तमिदं वचः || ६-७५-१
Then, Sugreeva of great majesty, the king of monkeys spoke (the following) meaningful words to Hanuma, in order to inform him what they should do next. Back
ततोऽस्तं गत आदित्ये रौद्रे तस्मिन्निशामुखे || ६-७५-४
लङ्कामभिमुखाः सोल्का जग्मुस्ते प्लवगर्षभाः |
Then at the sunset of that awful evening, those foremost of the monkeys, went towards Lanka, with torches in their hands.Back
गोपुराट्टप्रतोलीषु चर्यासु विविधासु च || ६-७५-६
प्रासादेषु च संहृष्टाः ससृजुस्ते हुताशनम् |
Those monkeys, feeling gladdened, threw fire to the towering gates, attics, streets, various byways and mansions.Back
अगुरुर्दह्यते तत्र परं चैव सुचन्दनम् || ६-७५-८
मौक्तिका मणयः स्निग्धा वज्रं चापि प्रवालकम् |
Aloe, excellent sandalwood of great value, pearls, glossy gems, diamonds and corals were burnt there. Back
क्षौमम् च दह्यते तत्र करुशेयं चापि शोभनम् || ६-७५-९
आविकं विविधं चौर्णं काञ्चनं भाण्डमायुधम् |
Linen, charming silk, blankets of sheep’s wool, various kinds of ram’s wool, gold ornaments and weapons were burnt there.Back
नानाविकृतसंस्थानम् वाजिभाण्डपरिच्छदम् || ६-७५-१०
गजग्रैवेयकक्ष्याश्च रथभाण्डाश्च संस्कृताः |
The ornaments, saddles etc. of diverse and peculiar designs of horses, the chains worn round the neck of the elephants as also their girths and polished ornaments meant for the chariots were also burnt. Back
तनुत्राणि च योधानां हस्त्यश्वानाम् च चर्म च || ६-७५-११
खड्गा धनूंषि ज्याबाणास्तोमराङ्कुशशक्तयः |
Coats of mail of the warriors, the armour of the elephants and horses, swords, bows, bow-strings, arrows, lances, goads and javelins were burnt there.Back
रोओमजं वालजं चर्म व्याघ्रजं चाण्डजं बहु || ६-७५-१२
मुक्तामणिविचित्रांश्च प्रासादांश्च समन्ततः |
विविधानस्त्रसंघातानग्निर्दहति तत्र वै || ६-७५-१३
The fire raging on all sides burnt blankets and rugs made of the hair of animals, whisks made of the hair of the tails, the skins of tigers, many birds, palaces inlaid with pearls and gems and various kinds of stores of arms. Back
हर्म्याग्रैर्दह्यमानैश्च ज्वालाप्रज्वलितैरपि |
रात्रौ सा दृश्यते लङ्का पुष्पितैरिव किंशुकैः || ६-७५-२७
That City of Lanka at night with its house-tops being burnt ablaze with flames, looked like Kimshuka trees in full bloom. Back
नारीजनस्य धूमेन व्याप्तस्योच्चैर्विनेदुषः |
स्वनो ज्वलनतप्तस्य शुश्रुवे शतयोजनम् || ६-७५-३२
The noise of the women-folk, who were burnt by fire and covered with smoke, roaring loudly, was heard upto one hundred Yojanas (or eight hundred miles). Back
अशोभत तदा रामो धनुर्विस्फारयन् महत् |
भगवानिव सम्क्रुद्धो भवो वेदमयं धनुः || ६-७५-३७
Rama, drawing his great bow, was as shining at that time as Lord Shiva (the source of Universe), stretching his bow, consisting of the Vedas in a great wrath (as at the time of dissolution of the Universe). [ Back
तस्य कार्मुकनिर्मुक्तैः शरैस्तत्पुरगोपुरम् |
कैलासशृङ्गप्रतिमं विशीर्णमपतद्भुवि || ६-७५-४०
By the arrows released from Rama’s bow, the main gate of that City looking like a peak of Mount Kailasa, tumbled down, shattered, to the ground. Back

Misjudges (5)…. in Fun!!

This is an adjunct to Misjudge (4)……..Disastrous

One day in Panchavati ( Rama’s hermitage) Shurpanak comes ( see यदृच्छया= अकस्मात perchance For more For more )She falls in love with [ 3-17-07,08,09]. As this is one of the most important and hilarious moment in Ramayana, Valmiki gives a detailed comparison of Rama and shurpanaka. Shurpanaka, Rama; Facially unpleasant, Pleasant faced; Potbellied, Slim waisted; Wry eyed, broad eyed; Coppery haired, neatly tressed; Ugly featured, Charming featured; brassy voiced, gentle voiced; deplorably oldish, Young; Crooked talker, pleasant talker; ill Mannered, well mannered; uncouth,couth; abominable, amiable. Real contrast between them. It is not clear who is having fun, whether it is Valmiki or Rama because all the ensuing dialogues are hilarious. Some people say she changed into a beautiful woman but there is no such indication. Shurpanaka enquires about the reasons for Rama’s stay in her brothers forest[ 3-17-14]. Rama faithfully starts from his introduction to introduction of Seetha Lakshmana and starts narration[ 3-17-16]. Gives reason for his stay in forest. Then actually praises her and enquires about her, ( seriously? or in jest?) [ 3-17-18]. She declares herself as demoness frightening all[ 3-17-20]. She introduces herself as the sister of Ravana, Kumbakarna and virtuous Vibhishana and also Khara and Dushana. Then boasts she can excel them in bravery and proposes marriage to Rama[ 3-17-24]. She criticizes Seetha ungainly look and claims he should more befitting than her[ 3-17-26]. She asks if she can eat the hollow stomached Seetha and Lakshmana and free Rama from any bondage[ 3-17-27]. The entire conversation has become demonic and should have stopped here. No. The droll continues. Rama chuckled ( काकुत्स्थः प्रहस्य). Rama explain he is married[ 3-18-02] and recommends Lakshmana to her[ 3-18-03] as unmarried (अकृत दारः). Many Rama bhakthas cannot take Rama telling lies even in jest. Givindaraja makes a mess of this word and tries to explain. Srinivasa Shastry rebuts it as unethical as the recipient Shurpanaka does gets cheated. Whether Rama intended it or not. Rama continues jesting ( calls her (वरारोहे = pot-bellied)[ 3-18-04]. She accepts and goes to Lakshmana. Lakshmana smiles at Shurpanaka’s proposal and continues his brothers teasing attitude with Shurpanaka. Lakshmana reminds Shurpanaka that by marrying him she will land up as a servant to Rama [ 3-18-09]. The Lakshmana goes a step further and explains Seetha as disfigured, dishonest, diabolically deleterious old wife with a hallow stomach[ 3-18-11] and no match to his brother. Here again many Rama bhakthas ( Govindaraja, Maheshvara tirtha, et all)have gone out of the way to stretch these words as praising Seetha. Again goes to say no human can prefer a human wife compared to you [ 3-18-12]. Shurpanaka is in deep love and fails to realize the jest and insults and believes everything implicitly[ 3-18-13]. She uses her female instinct and angrily rushes to eat Seetha who is her main competitor[ 3-18-17]. Rama protects Seetha and instructs Lakshmana de face the demon [ 3-18-20]. And thus ends the jest and humorous situation. Woman scorned lead to tragic catastrophe. Everything that happens later makes Rama only cry and it is Shurpanaka who has the last laugh. Misjudges situation and the demoness for a small entertainment.

Part of Rama….. a human character!!!

Referaence of Slokas

Sanskrit English
दीप्तास्यम् च महाबाहुम् पद्म पत्रायत ईक्षणम् |
गज विक्रांत गमनम् जटा मण्दल धारिणम् || ३-१७-७
सुकुमारम् महा सत्त्वम् पार्थिव व्यंजन अन्वितम् |
रामम् इन्दीवर श्यामम् कन्दर्प सदृश प्रभम् || ३-१७-८
बभूव इन्द्रोपमम् दृष्ट्वा राक्षसी काम मोहिता |
He whose face is radiant, arms lengthy, eyes large like lotus petals, stride like that of an elephant, wearing bunches of hair-tufts, delicate yet greatly vigorous, possessor of all kingly aspects, complexion deep-blue like blue lotus, similar to Love-god in brilliance and in simile to Indra, the demoness has seen such a Rama and became lovesick. [3-17-7, 8, 9a] Back
एवम् उक्तः तु राक्षस्या शूर्पणख्या परंतपः |
ऋजु बुद्धितया सर्वम् आख्यातुम् उपचक्रमे || ३-१७-१४
Thus asked by demoness Shuurpanakha that enemy-scorcher Rama started to inform all about it, straightforwardly.
भ्राता अयम् लक्ष्मणो नाम यवीयान् माम् अनुव्रतः |
इयम् भार्या च वैदेही मम सीतेति विश्रुता || ३-१७-१६
“He is Lakshmana by his name, my younger brother and a devoted follower of mine, and she is my wife, daughter of Videha’s king, well-known as Seetha. Back
त्वाम् तु वेदितुम् इच्छ्हामि कस्य त्वम् का असि कस्य वा |
त्वम् हि तावन्मनोज्ञा.ंगी राक्षसी प्रतिभासि मे || ३-१७-१८
“I too wish to know about you. Whose wife are you? What is your name? Or, whose daughter are you? By the way, you are with a most enthralling personality, and then you must be a demoness. Back
श्रूयताम् राम वक्ष्यामि तत्त्वार्थम् वचनम् मम |
अहम् शूर्पणखा नाम राक्षसी कामरूपिणी || ३-१७-२०
अरण्यम् विचरामि इदम् एका सर्व भयंकरा |
“I will tell you truth, Rama, nothing but truth, I am a guise-changing demoness named Shuurpanakha, and I will be freely moving in this forest in a solitary manner and unnerving all. Back
तान् अहम् समतिक्रान्ता राम त्वा पूर्व दर्शनात् |
समुपेता अस्मि भावेन भर्तारम् पुरुषोत्तमम् || ३-१७-२४
“I can excel all of them by my bravery, oh, Rama, and on seeing you for the first time I had a notion that you being the choicest among men you alone are my husband, hence I neared you. Back
विकृता च विरूपा च न सा इयम् सदृशी तव |
अहम् एव अनुरूपा ते भार्या रूपेण पश्य माम् || ३-१७-२६
“Unlovely and unshapely is this one, such as she is, this Seetha is unworthy to be your wife, and I am the lone one worthy to be your wife, hence treat me as your wife.
इमाम् विरूपाम् असतीम् करालाम् निर्णत उदरीम् |
अनेन सह ते भ्रात्रा भक्षयिष्यामि मानुषीम् || ३-१७-२७
“Shall I eat up this disfigured, dishonest, diabolical human female with a hallow stomach along with him, that brother of yours to make you free. Back
कृत दारो अस्मि भवति भार्या इयम् दयिता मम |
त्वत् विधानाम् तु नारीणाम् सुदुःखा ससपत्नता || ३-१८-२
“Oh, honourable one, I am married and this is my dear wife, thus it will be distressing for your sort of females to live with a co-wife. Back
अनुजः तु एष मे भ्राता शीलवान् प्रिय दर्शनः |
श्रीमान् अकृत दारः च लक्ष्मणो नाम वीर्यवान् || ३-१८-३
“He is my younger brother named Lakshmana, he is with a good conduct, good looking, a promising and valiant one, and he is without a wife. Back
अपूर्वी भार्यया च अर्थी तरुणः प्रिय दर्शनः |
अनुरूपः च ते भर्ता रूपस्य अस्य भविष्यति || ३-१८-४
“He is without a wife and in need of a wife he is youthful, good-looking and he can become a fitly husband of yours, fit enough to your kind of features. Back
कथम् दासस्य मे दासी भार्या भवितुम् इच्छ्हसि |
सो अहम् आर्येण परवान् भ्रात्रा कमल वर्णिनी || ३-१८-९
“How you wish to become a female servant, oh, [black] lotus-coloured one, by becoming the wife of a servant like me? I am just a vassal of my adorable brother. Back
एनाम् विरूपाम् असतीम् करालाम् निर्णत उदरीम् |
भार्याम् वृद्धाम् परित्यज्य त्वाम् एव एष भजिष्यति || ३-१८-११
“On discarding her who is disfigured, dishonest, diabolically deleterious old wife with a hallow stomach that Rama will adore you alone. [ Back
को हि रूपम् इदम् श्रेष्ठम् संत्यज्य वरवर्णिनि |
मानुषेषु वरारोहे कुर्यात् भावम् विचक्षणः || ३-१८-१२
“Oh, best complexioned one with best waist, is there any wiseacre to simply discard your kind of best personality, indeed, in preference to human females?” Lakshmana said so to Shuurpanakha. Back
इति सा लक्ष्मणेन उक्ता कराला निर्णतोदरी |
मन्यते तत् वचः सत्यम् परिहास अविचक्षणा || ३-१८-१३
Thus said by Lakshmana that despicable one with slouching stomach Shuurpanakha presumed those words to be truthful, for she is equivocal of that equivoque. [ Back
इति उक्त्वा मृगशावाक्षीम् अलात सदृश ईक्षणा |
अभ्यधावत् सुसंक्रुद्धा महा उल्का रोहिणीम् इव ||३-१८-१७
Speaking that way she that torch-eyed Shuurpanakha dashed towards the deer-eyed Seetha in high exasperation as a great meteor would dash towards Rohini, the brightest star in the sky. Back
इमाम् विरूपाम् असतीम् अतिमत्ताम् महोदरीम् |
राक्षसीम् पुरुषव्याघ्र विरूपयितुम् अर्हसि || ३-१८-२०
“She is freakish, knavish and overtly ruttish, oh, tigerly man, it will be apt of you to deface this paunchy demoness ” Thus Rama said to Lakshmana. [ Back

Misjudge (4)……..Disastrous

This is an adjunct to Rama misjudges (3)……. and corrected

This is disastrous misjudgment by any standards. Even by Human standards let alone as God. Inspite of clear warning from Lakshmana (For more Seetha Defiled)that the deer is Maareecha the demon, Rama sets forth to capture it alive. How long would anybody chase this imaginary Golden deer. Well let us calculate.
After Maareecha is shot by Rama Maareecha shouts “ ha Lakshmana Ha seethe”. This is herd by Seetha and Lakshmana in Aranya kanda sarga #44.
Now Seetha persuades Lakshmana to go to Rama’s help. Lakshmana tries to convince Seetha that this is just demonic trick. The arguments run for minimum 30 minutes and Lakshmana goes.
Ravavan can enter at best after 15 minutes.
Then Ravana and Seetha dialoge runs for 3 sargas clear 1 hr. at least.
Then Ravana abducts Seetha for 15 minutes.
Jatayu confronts Ravana Sarga # 50. Atleast 1 hr. as it is a furious fight.
Then Ravana carries her off.
Rama meets Jatayu atleast after 30 minutes.
So in all 3and 1/2 Hrs minimum for Rama to return to hermitage.
So he has ran behind Deer for atleast 3 hrs. No
The deer did not run in straight line. It paused and tempted Rama to keep trying. Hence he should have gone at least for 5 Hrs.
So chasing a deer for minimum 5Hrs after getting a warning that it is Maareecha is unbelievably bad judgment for which Rama pays very dearly.

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