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Vishwaroopam 11/15/2022 (Tue) 10:44:03 ID:1afdc5 No. 2252 [Reply]
What u guys think about the Puranas as a text in Hindu literature..

Anon 11/14/2022 (Mon) 04:56:42 ID:3192f4 No. 2239 [Reply]
All anon on this board. Please tell me about hiranyagarbha ritual. I'm originally a rajput khastriya who has been turned into a vashiya farmer due to circumstances. My ultimate goal in life is now to perform the ritual like the rashtrakuta ruler Dantidurga did to reclaim himself as a Khastriya
>>2239 Bhangali Anon is also trying to reclaim his caste status as kshatriya. He was told by some brahmins that he is probably Vratya Kshatriya as sat shudras arent proper shudras. So he is trying to reclaim his caste status for his caste. Contact him

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Daily वे॑द Quote #35: 2022 November 14 द॑स्यवेवृ॑क 11/13/2022 (Sun) 23:38:09 ID:8a7c2f No. 2235 [Reply]
आ॑पो वा॑ इद॑म॑ग्रे सलिल॑मासीत्। स॑ प्रजा॑पतिः पुश्करपर्णे॑ वा॑तो भूतो᳚ऽलेलायत्। स॑ प्रतिष्ठां॑ ना॑विन्दत। स॑ एत॑दपां॑ कुला॑यमपश्यत्। त॑स्मिन्नग्नि॑मचिनुत। त॑दिय॑मभवत्। त॑तो वै॑ स॑ प्र॑त्यतिष्ठत्। —तैत्तिरीयसं॑हिता 5.6.4.2.8–5.6.4.3.5 . Translation: "In the beginning this (world) was Water, the flood. प्रजा॑पति moved back and forth on a leaf, having become the Wind. He found no support. He saw the home of the Waters. He constructed the Fire. It (the home) became this (Earth). Then indeed He had support." . Word-by-word: आ॑पस् < अ॑प् "Water", वै॑ "indeed", इद॑म् "this", अ॑ग्रे < अ॑ग्र "beginning", सलिल॑म् < सलिल॑ "flood", आसीत् < अस् "be", स॑स् < स॑ "He", प्रजा॑पतिस् < प्रजा॑पति, पुश्कर < पु॑श्कर "flower", पर्णे॑ < पर्ण॑ "leaf", वा॑तस् < वा॑त "Wind", भूत॑स् < भूत॑ < भू "become", अलेलायत् < लेलाय् "move back and forth", स॑स् < स॑ "He", प्रतिष्ठा॑म् < प्रतिष्ठा॑ "support", न॑ "not", अविन्दत < विद् "find", स॑स् < स॑ "He", एत॑द् "this", अपा॑म् < अ॑प् "Water", कुला॑यम् < कुला॑य "home", अपश्यत् < स्पश् "see", त॑स्मिन् < त॑द् "it", अग्नि॑म् < अग्नि॑ "Fire", अचिनुत < चि "construct", त॑द् "it", इय॑म् "this", अभवत् < भू "become", त॑तस् "then", वै॑ "indeed", स॑स् < स॑ "He", प्र॑ति अतिष्ठत् < प्र॑ति स्था "have support". . छ॑न्दस्/Meter: None (the तैत्तिरीयसं॑हिता is mostly prose) . Context: This is one of the many places where the Vedic narrative of the universe's creation is described. प्रजा॑पति is the all-encompassing God of Creation, the closest there is in the Vedic religion to the Abrahamic conception of יהוה/YHWH (though there are still many differences), and He alone created the worlds in the beginning. .

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>>2235 DH approves.

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Daily वे॑द Quote #34: 2022 November 13 द॑स्यवेवृ॑क 11/12/2022 (Sat) 20:14:38 ID:ee6a36 No. 2232 [Reply]
इदं॑ सु॑ मे • जरितरा॑ चिकिद्धि। प्रतीपं॑ शा॑पं • नदि॑यो वहन्ति। लोपाशः॑ सिंहं॑ • प्रतिय॑ञ्चमत्साः। क्रोष्टा॑ वराहं॑ • नि॑रतक्त क॑क्षात्॥ —ऋग्वेद॑ 10.28.4 . (This is the metrically restored version. The सं॑हिता has two deficient syllables with नद्यो᳚ and प्रत्य॑ञ्चम्.) . Translation: "Understand well this (riddle) of Mine, O praiser. The rivers carry the flotsam against the current. The fox sneaks up on the lion facing him. The jackal bursts out at the boar from his hiding-place." . Word-by-word: इद॑म् "this", सु॑ "well", मे < अह॑म् "I", जरितर् < जरितृ॑ < जॄ "praise", आ॑ चिकिद्धि < आ॑ चित् "understand", प्रतीप॑म् "against the current", शा॑पम् < शा॑प "flotsam", नदि॑यस् < नदी॑ "river", वहन्ति < वह् "carry", लोपाश॑स् < लोपाश "fox", सिंह॑म् < सिंह॑ "lion", प्रतिय॑ञ्चम् < प्रत्य॑च् "front-facing", अत्सार् < त्सर् "sneak up", क्रोष्टा॑ < क्रोष्टृ॑ "jackal", वराह॑म् < वराह॑ "boar", नि॑र् अतक्त < निर॑ तक् "burst out", क॑क्षात् < क॑क्ष "hiding-place". . छ॑न्दस्/Meter: त्रिष्टु॑भ् . Interpretation: This verse was spoken by इ॑न्द्र Himself, addressed to a sacrificer who has just sacrificed bulls to Him. Here He presents nature-themed riddles to the sacrificer, all of which have a common element: something weak overcoming something strong, a piece of wood flowing opposite the mighty river current, a fox being brave enough to face a lion head-on, a jackal bursting out at a boar instead of the usual imagery of the opposite. This theme is made more explicit in the ninth verse of the same hymn, where इ॑न्द्र says: बृ॑हन्तं चिद् • ऋहते॑ रन्धयानि "Even the mighty I shall subdue for the small." .

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>>2232 Namo indradeva.

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Daily वे॑द Quote #33: 2022 November 12 द॑स्यवेवृ॑क 11/11/2022 (Fri) 18:14:47 ID:300b07 No. 2231 [Reply]
त॑स्मादिमा॑ वि॑शः क्षत्रि॑याय बलिं॑ हरन्ति। य॑दुपभृ॑ति गृह्णा॑ति त॑स्मादु क्षत्रि॑यस्यैव॑ व॑शे सति॑ वै॑श्यं पश॑व उ॑प तिष्ठन्ते। अ॑थ य॑त्त॑ज्जुह्वै॑व॑ समानी॑य जुहो॑ति त॑स्माद्य॑दोत॑ क्षत्रि॑यः काम॑यते॑ऽथाह वै॑श्य म॑यि य॑त्ते परो॑ नि॑हितं त॑दा॑ हरे॑ति। तं॑ जिना॑ति त्वद्य॑था त्वत्काम॑यते त॑था सचत एते॑नो ह त॑द्वीर्ये᳚ण। —शतपथब्रा॑ह्मण 1.3.2.15b . Translation: "Hence these वै॑श्यs (commoners) offer tribute to the क्षत्रि॑य (ruler). With what he takes in the vessel, the वै॑श्य, being in the power of the क्षत्रि॑य, gains cattle. And when he sacrifices, having poured together (the butter) with the the ladle, then the क्षत्रि॑य, whenever he wants, says: 'O वै॑श्य! Bring me here what you have set away!' He both subdues him and obtains whatever he wants by this very power." . Word-by-word: त॑स्माद् < त॑द् "that", इमा॑स् < इय॑म् "this", वि॑शस् < वि॑श् = वै॑श्य "commoner", क्षत्रि॑याय < क्षत्रि॑य "ruler", बलि॑म् < बलि॑ "tribute", हरन्ति < हृ "offer", य॑द् "when", उपभृ॑ति < उपभृ॑त् "vessel", गृह्णा॑ति < ग्रभ् "take", त॑स्माद् < त॑द् "that", उ "indeed", क्षत्रि॑यस्य < क्षत्रि॑य "ruler", एव॑ "thus", व॑शे < व॑श "power", सति॑ < स॑न् < अ॑स् "be", वै॑श्यम् < वै॑श्य "commoner", पश॑वस् < पशु॑ "animal", उ॑प तिष्ठन्ते < उ॑प स्था "belong to", अ॑थ "then", य॑द् त॑द् "whatever", जुह्वा॑ < जुहू॑ "ladle", एव॑ "thus", समानी॑य < स॑म् आ॑ नी "pour together", जुहो॑ति < हु "sacrifice", त॑स्माद् < त॑द् "that", य॑दा "when", उत॑ "and", क्षत्रि॑यस् < क्षत्रि॑य "ruler", काम॑यते < कम् "want", अ॑थ "then", आह < अह् "say", वै॑श्य "commoner", म॑यि < अह॑म् "I", य॑द् "what", ते < त्व॑म् "you", पर॑स् "away", नि॑हितम् < नि॑हित < नि॑ धा "set down", त॑द् "that", आ॑ हर < आ॑ हृ "bring here", इ॑ति, त॑म् < स॑ "he", जिना॑ति < ज्या "subdue", त्वद् < त्व "both", य॑था "how", त्वद् < त्व "both", काम॑यते < कम् "want", त॑था "so", सचते < सच् "obtain", एते॑नो < एत॑द् "this", ह "indeed", त॑द् "that", वीर्ये᳚ण < वीर्य᳚ "power". . छ॑न्दस्/Meter: None (the शतपथब्रा॑ह्मण is prose) . Interpretation: This chapter describes the दर्शपूर्णमास॑ (full- and new-moon ritual), hence the reference to a sacrificial vessel and the pouring together of butter with a sacrificial ladle. But what is particularly interesting about this passage is that it is one (of several) describing the profoundly unequal (and some would say "oppressive") power-dynamic between the rulers of आ॑र्य society and the commoners. There was no pretense of egalitarianism in the Vedic times: contrary to revisionist Hindu views, a birth-based caste system has existed since that era and is fundamental to the Vedic religion. The क्षत्रि॑यs, an exclusive group of élite nobility, ruled by their brute power (व॑श, वीर्य᳚) rather than through some sort of democratic process, and dominated ("subdued", ज्या) the civilian commoners whom they ruled, exacting tributes (बलि॑) from them and demanding wealth from them whenever they wanted. But this was not a "tyranny", insofar as the commoner benefited from submitting to the rule of the क्षत्रि॑य, for cattle would come into his possession (पश॑व उ॑प तिष्ठन्ते). . Interesting Vedic grammar: Notice the repetition of त्वद् (unaccented), equivalent to "both…and…" in English. Thus: तं॑ जिना॑ति त्वद् "he both subdues him", य॑था त्वत्काम॑यते "and whatever he wants…".

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Mahavidhya puja for divyashakti/tantra Anon 09/10/2022 (Sat) 12:32:12 ID:169658 No. 1587 [Reply]
I am planning to embark on a puja of Mahavidyas for divine knowledge /powers. I am contacting nearby tantriks. I am done with normal grihastya puja path. I will go to esoteric hinduism for my benefits. I will deal with Supernatural spirits and stuff for my benefit in life. Can there be any downside to this? I am thinking of starting with devi maatangi for cheap supernatural powers like manipulating people/Vashikaran. Is there any karmic retributions for this? I have heard that doing tantra for materialistic purposes is hindu analogue to black magic. What is the worst that can happen
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>>1621 >sri vaishnava >krishna monotheism >calls mahavidya non canon Absolute state
>>1623 sri vaishnavism or any other hindu sect can't be monotheistic as they acknowledge other deities.
>>1626 They "acknowledge" other deities same as Christianity "acknowledges" the existence of angels as subservient to Yahweh
>>1627 no you retard the the point of the other devas being deity means that they are worthy of worship but the Ishvar is the one whom all the prayers reach finally to.
>>1642 >other devas being deity means that they are worthy of worship but the Ishvar is the one whom all the prayers reach finally to. That is literally the angel yahweh dynamic. Absolute state of vaishnavas

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Daily वे॑द Quote #32: 2022 November 11 द॑स्यवेवृ॑क 11/10/2022 (Thu) 22:04:50 ID:a710bd No. 2226 [Reply]
ह॑री नु॑ कं • र॑थ इ॑न्द्रस्य योजम्। आयै॑ सूक्ते॑न • व॑चसा न॑वेन। मो॑ षु॑ त्वा॑म॑त्र • बह॑वो हि॑ वि॑प्राः। नि॑ रीरमन् • य॑जमानासो अन्ये॑॥ —ऋग्वेद॑ 2.18.3 . (Note that the last syllable of य॑जमानासो is to be scanned लघु॑/short, as if य॑जमानासव्.) . Translation: "May I now yoke इ॑न्द्र's golden (horses) to the chariot with new well-spoken speech (so that He may) come. Because there are many inspired (seers) here, may no other sacrificers cause You to stop." . Word-by-word: ह॑री < ह॑रि "golden", नु॑ "now", कम् "indeed", र॑थे < र॑थ "chariot", इ॑न्द्रस्य < इ॑न्द्र, योजम् < युज् "yoke", आयै॑ < आ॑ या "come", सु < सु॑ "well", उक्ते॑न < उक्त॑ < वच् "speak", व॑चसा < व॑चस् "speech", न॑वेन < न॑व "new", मा॑ "don't", उ "indeed", सु॑ "well", त्वा॑म् < त्व॑म् "you", अ॑त्र "here", बह॑वस् < बहु॑ "many", हि॑ "because", वि॑प्रास् < वि॑प्र "inspired", नि॑ रीरमन् < नि॑ रम् "stop", य॑जमानासस् < य॑जमान < यज् "sacrifice", अन्ये॑ < अन्य॑ "other". . Meter: त्रिष्टु॑भ् . Context: The speaker of the verse hopes to bring इ॑न्द्र to the location of the यज्ञ॑ by attracting Him with a newly composed piece of poetry. Note the use of the word न॑व "new": contrary to the later Hindu view, the वे॑दs (both the सं॑हिता and ब्रा॑ह्मण) are mostly not अपौरुषेय / of non-human origin, and human poets were constantly contending to compose new inventive Vedic hymns through their own poetic genius and Divine inspiration. . In this verse the sacrificer is competing for इ॑न्द्र's attention against other sacrificers, his rivals, and tries to convince इ॑न्द्र to choose to attend his sacrifice rather than stopping at his rivals', since he has more poets. This competition to please the Gods is a common theme throughout the Vedic religion, which was often practiced by both opposing sides of a brutal war—if both sides were upright आ॑र्यs, followers of the वे॑द, the Gods would favor the side whose sacrifices were more pleasing and abundant. It is a wicked अ॑नृत act to disturb a sacrifice, even that of your mortal enemies, so the only way to compete is through performing elaborate sacrifices of your own with more well-spoken poetry.

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>>2226 Tl-dr
>>2227 The sentence conveniently marked in bold for you is the tl;dr.

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Daily वे॑द Quote #31: 2022 November 10 द॑स्यवेवृ॑क 11/10/2022 (Thu) 05:35:43 ID:5fee6a No. 2225 [Reply]
क्ली॑ब क्लीबं॑ तुवाकरम्। व॑ध्रे व॑ध्रिं तुवाकरम्। अ॑रसारसं॑ त्वाकरम्। कुरी॑रमस्य शीर्ष॑णि। कु॑म्बं चाधि नि॑ दध्मसि॥ —अथर्ववेद॑ 6.138.3 . (This is the metrically restored version. The सं॑हिता has two deficient syllables with त्वाकरम्, but the third त्वाकरम् may be correct.) . Translation: "I have made you impotent, O impotent. I have made you a eunuch, O eunuch. I have made you semenless, O semenless. We place the कुरी॑र and the कु॑म्ब [women's headdresses] upon his head." . Word-by-word: क्ली॑ब < क्लीब॑ "impotent", क्लीब॑म् < क्लीब॑ "impotent", तुवा < त्व॑म् "you", अकरम् < कृ "make", व॑ध्रे < व॑ध्रि "eunuch", व॑ध्रिम् < व॑ध्रि "eunuch", तुवा < त्व॑म् "you", अकरम् < कृ "make", अ॑रस < अरस॑ "semenless", अरस॑म् < अरस॑ "semenless", त्वा < त्व॑म् "you", अकरम् < कृ "make", कुरी॑रम् < कुरी॑र "headdress", अस्य < अय॑म् "he", शीर्ष॑णि < शीर्ष॑न् "head", कु॑म्बम् < कु॑म्ब "headdress", च "and", अधि नि॑ दध्मसि < अ॑धि नि॑ धा "place upon". . Meter: पथ्यापङ्क्ति॑ (अनुष्टु॑भ् with 5 lines instead of 4) . Context: This verse is from a magical spell of the अथर्ववेद॑ intended to make the sorcerer's rival impotent. It is to be recited while using a certain plant whose identity is no longer known. The sorcerer declares that he has emasculated his enemy, and made him like a castrated ox or a eunuch (व॑ध्रि), and taken away his vital fluid or semen (र॑स)—and to add insult to injury, he humiliates his opponent by comparing him to a woman, mentioning women's headwear being placed on his head. .

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Daily वे॑द Quote #30: 2022 November 9 द॑स्यवेवृ॑क 11/08/2022 (Tue) 23:41:37 ID:a2031e No. 2224 [Reply]
मा॑ वः स्तेन॑ • ईशत मा॑घ॑शंसः। रुद्र॑स्य हेतिः॑ • प॑रि वो वृणक्तु। ध्रुवा॑ अस्मि॑न् • गो॑पतौ स्यात बह्वीः॑। य॑जमानस्य पशू॑न्पाहि॥ —तैत्तिरीयसं॑हिता 1.1.1.1.5–8 . Translation: "May no thief nor evil-wisher master you. May रुद्र॑'s missile pass over you. May you, many, stay firm with this lord of cows. Protect the sacrificer's animals." . Word-by-word: मा॑ "don't", वस् < यूय॑म् "you", स्तेन॑स् < स्तेन॑ "thief", ईशत < ईश् "master", मा॑ "don't", अघ॑ "evil", शंसस् < शं॑स < शंस् "wish", रुद्र॑स्य < रुद्र॑, हेति॑स् < हेति॑ "missile", प॑रि वृणक्तु < प॑रि वृज् "pass over", वस् < यूय॑म् "you", ध्रुवा॑स् < ध्रुव॑ "firm", अस्मि॑न् < अय॑म् "he", गो॑ "cow", पतौ < प॑ति "lord", स्यात < अस् "be", बह्वी॑स् < बहु॑ "many", य॑जमानस्य < य॑जमान < यज् "sacrifice", पशू॑न् < पशु॑ "animal", पाहि < पा "protect". . Meter: Technically none (the तैत्तिरीयसं॑हिता is mostly prose), but the first three lines are clearly in त्रिष्टु॑भ् form. The last line has no meter but could easily be converted into त्रिष्टु॑भ् form with something like पशू॑न्पाहि • य॑जमानस्य रुद्र "Protect the sacrificer's animals, O रुद्र॑." . Context: These lines are from the very first paragraph of the तैत्तिरीयसं॑हिता of the कृष्णयजुर्वेद॑ (black book of sacrificial formulae), part of a chapter dealing with the दर्शपूर्णमास॑—a relatively simple sacrifice conducted every new moon and full moon. . On the morning of the new/full moon, the sacrificer sends the calves out onto the field to graze. Their mother's milk will later be curdled and offered as oblations to the Gods. (The Vedic आ॑र्यs' rituals were all intimately connected with nature. It's difficult to follow the Vedic religion properly without owning cows and living in a rural area.) While sending out the calves, he addresses them with today's verse: the "you" (plural) being addressed here are the cows, for whom protection is desired against thieves, sinners, and रुद्र॑'s missile. . रुद्र॑ is mentioned here both by name and by the phrase "this lord of cows" (अयं॑ गो॑पति), synonymous with his more famous epithet पशुप॑ति. He is a fearsome archer Who afflicts Earthly beings with His stormy missiles, even the innocent, and the sacrificer offers this prayer to protect his cattle from रुद्र॑'s unpredictable wrath.

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Daily वे॑द Quote #29: 2022 November 8 द॑स्यवेवृ॑क 11/08/2022 (Tue) 08:18:01 ID:0ce8a2 No. 2223 [Reply]
अगव्यूति॑ • क्षे॑त्रमा॑गन्म देवाः। उर्वी॑ सती॑ • भू॑मिरंहूरणा॑भूत्। बृ॑हस्पते • प्र॑ चिकित्सा ग॑विष्टौ। इत्था॑ सते॑ • जरित्र॑ इन्द्र प॑न्थाम्॥ —ऋग्वेद॑ 6.47.20 . Translation: "We have come to a land without pasture, O Gods. The land, once wide, has become narrow. O बृ॑हस्प॑ति, O इ॑न्द्र, show a path to the praiser engaged in war." . Word-by-word: अ- < अ॑- "not", गव्यूति॑ < ग॑व्यूति "pasture", क्षे॑त्रम् < क्षे॑त्र "land", आ॑ अगन्म < आ॑ गम् "come", देवास् < देव॑ "God", उर्वी॑ < उरु॑ "wide", सती॑ < अस् "be", भू॑मिस् < भू॑मि "land", अंहूरणा॑ "narrow", अभूत् < भू "become", बृ॑हस्पते < बृ॑हस्प॑ति, प्र॑ चिकित्सा < प्र॑ चित् "show", ग॑विष्टौ < ग॑विष्टि "war", इत्था॑ "indeed", सते॑ < स॑न् < अस् "be", जरित्रे॑ < जरितृ॑ < जॄ "praise", इन्द्र < इ॑न्द्र, प॑न्थाम् < पथि॑ "path". . Meter: त्रिष्टु॑भ् . Context: The homeland of the Vedic आ॑र्यs was full of wide-open pastures for their cows and horses to roam freely, but in their wars of expansion against the दास॑s, they began to run out of space and fields as they encountered barren land, forested areas, or tight mountain passes. . It was through the Divine intervention of बृ॑हस्प॑ति and इ॑न्द्र that a path was revealed to the आ॑र्यs, enabling them to escape to wide lands once more and to be victorious. In this sense the story is similar to that of the Israelites' "promised land", said to be found and conquered through divine aid. . It is interesting to think about how this verse might apply to our own era, in which too the lands have become pastureless and cramped. Perhaps the day will come when इ॑न्द्र will reveal another path to us in the final battle.

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