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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–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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Daily वे॑द Quote #26: 2022 November 7 द॑स्यवेवृ॑क 11/07/2022 (Mon) 17:39:13 ID:45a3fc No. 2220 [Reply]
यो॑ वाघ॑ते • द॑दाति सून॑रं व॑सु। स॑ धत्ते अ॑क्षिति श्र॑वः। त॑स्मा इ॑ळां • सुवी॑रामा॑ यजामहे। सुप्र॑तूर्तिमनेह॑सम्॥ —ऋग्वेद॑ 1.40.4 . Translation: "He who gives pleasing wealth to the sacrificer attains imperishable fame. For him we sacrifice the libation rich in heroes, all-subduing, unrivaled." . Word-by-word: य॑स् < य॑ "who", वाघ॑ते < वाघ॑न् "sacrificer", द॑दाति < दा "give", सून॑रम् < सून॑र "pleasing", व॑सु "wealth", स॑स् < स॑ "he", धत्ते < धा "attain", अ॑क्षिति "imperishable", श्र॑वस् "fame", त॑स्मै < स॑ "he", इ॑ळां < इ॑डा "libation", सु < सु॑ "good", वी॑राम् < वीर॑ "hero", यजामहे < यज् "sacrifice", सु < सु॑ "good", प्र॑तूर्तिम् < प्र॑तूर्ति < प्र॑ तुर् "subdue", अनेह॑सम् < अनेह॑स् "unrivaled". . Meter: सतो॑बृहती (alternating lines of 12-syllable ज॑गती-style and 8-syllable गायत्र॑-style) . Context: This hymn, dedicated to बृ॑हस्प॑ति like our quote from Day 2, is one of many that reveal the nature of the priest's role in society. A priest (वाघ॑न्) has a reciprocal relationship with his patron: in exchange for a generous gift of wealth by the patron (in this case a क्षत्रि॑य hero), the priest conducts a sacrifice to the Gods on the patron's behalf, winning unending glory for the patron. . The syntax of this verse is a bit elliptical, and I have left it this way in my English translation: the libation (drink offered to the Gods) is described as "rich in heroes, all-subduing, unrivaled", but what is clearly meant is that the libation will cause us to become rich in heroes, all-subduing, and unrivaled. . The concept of imperishable fame (अ॑क्षिति श्र॑वस्), or several similar variations like immortal fame (अमृ॑तं श्र॑वस्) is found widely not only throughout the Vedic religion but in other Indo-European religions like the य॑वनs'/Greeks' (where it is called ἄφθιτος κλέος). The word for fame in these languages is derived from the root श्रु/κλύ "hear"—the valiant hero achieves immortality not only in the world of स्वर्ग॑ but in this world as well, since his name is heard forever and never forgotten. To this day, thanks to the ब्राह्मण॑s/priests who composed the वे॑द, we know the names of brave kings who lived at the dawn of human history.

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>>2220 Should say Daily वे॑द Quote #28: 2022 November 7

God like communities Anon 08/26/2022 (Fri) 23:45:58 ID:3aab92 No. 1282 [Reply]
Have you guys noticed the community of gods or messengers being hated? Christians hate Jews ( jesus) jatt Sikhs make fun of bhappas ( all gurus could be categorised by some like that) and Hindus making fun of bimarus ( Lord ram, krishna bring from there).
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>>1282 >Hindus making fun of bimarus We make fun of BIMARUs because they can't live up to the reputation of their ancestors. None of us can but they're further behind than the rest of us.
>>1282 Jews can no longer be accurately called the People of god. They don't deserve the title as they rejected god and his covenant when the son revealed himself.
>>2177 fair point.
>>2177 what if their ancestors were bimarus too and just showed like some hero
>>2217 Bimaru ancestors were the centre of culture after Haryana lost that tag. Then they got raided too and lost it. Which is the cycle of civilization. > Should they be shamed for it ? Is not sensitive, but it is how it goes isn't it.

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Daily वे॑द Quote #25: 2022 November 6 द॑स्यवेवृ॑क 11/06/2022 (Sun) 06:23:20 ID:03277c No. 2208 [Reply]
सं॑ गच्छस्व • पितृ॑भिः सं॑ यमे॑न। इष्टापूर्ते॑न • परमे॑ वि॑योमन्। हित्वा॑यावद्यं॑ • पु॑नर॑स्तमे॑हि। सं॑ गच्छसुव • तनु॑वा सुव॑र्चाः॥ —ऋग्वेद॑ 10.14.8 . (This is the metrically restored version. The सं॑हिता has four deficient syllables with यमे॑नेष्टापूर्ते॑न, व्यो᳚मन्, गच्छस्व, and तन्वा᳚.) . Translation: "Meet the Fathers, meet यम॑, meet (your) इष्टापूर्त॑ in the highest heaven. Having abandoned dishonor, return home. Bright with splendor, meet (your) body." . Word-by-word: सं॑ गच्छस्व < स॑म् गम् "meet", पितृ॑भिस् < पितृ "Father", सं॑ (गच्छस्व) < स॑म् गम् "meet", यमे॑न < यम॑, इष्टापूर्ते॑न < इष्टापूर्त॑, परमे॑ < परम॑ "highest", वि॑योमन् < व्यो᳚मन् "heaven", हित्वा॑य < हा "abandon", अवद्य॑म् < अवद्य॑ "dishonor", पु॑नर् एहि < पु॑नर् इ "return", अ॑स्तम् < अ॑स्त "home", सं॑ गच्छसुव < स॑म् गम् "meet", तनु॑वा < तनू॑ "body", सु < सु॑ "good", व॑र्चास् < व॑र्चस् "splendor". . Meter: त्रिष्टु॑भ् . Context: This verse is from one of several funeral hymns of the ऋग्वेद॑. The deceased soul is being addressed here, and is told to meet the Fathers (ancestors) who live and behold us from स्वर्ग॑/Heaven; to meet यम॑, the first human, who crossed over to Heaven and became king of the dead; and to meet with the इष्टापूर्त॑. I have left इष्टापूर्त॑ untranslated here because it is difficult to render as a single word or phrase in English. Essentially, it is the reward (पूर्त॑) from all the sacrificial rites (इ॑ष्टि) that one has performed on through one's life on Earth: this reward is accumulated for a mortal to enjoy once he has crossed into the afterlife. A miserly person or atheist who does not sacrifice to the Gods, an अ॑यज्यु, will have no इष्टापूर्त॑ and will suffer in the afterlife. . In the second pair of lines, the deceased soul is told to abandon all the sin and vices of his Earthly life and to go back to his home in Heaven. Shining with Heavenly light, the soul will take a new body in the world of यम॑, free from Earthly diseases and blemishes.

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>>2208 Should say "Daily वे॑द Quote #26".

Anon 11/05/2022 (Sat) 09:04:36 ID:bff061 No. 2205 [Reply]
who was in the wrong here?
>>2205 Based foid control
>>2205 nobody. て言うか。。何で怒らなきゃ??

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Daily वे॑द Quote #25: 2022 November 5 द॑स्यवेवृ॑क 11/04/2022 (Fri) 18:53:44 ID:309285 No. 2204 [Reply]
त॑त्सवितु॑र्व॑रेणियम्। भ॑र्गो देव॑स्य धीमहि। धि॑यो यो॑ नः प्र चोद॑यात्॥ —ऋग्वेद॑ 3.62.10 . (This is the metrically restored version. The सं॑हिता has a deficient syllable with व॑रेण्यम्. This is particularly ironic since this verse is often called the गायत्री॑, named after the meter, yet the सं॑हिता doesn't follow the meter.) . Translation: "May we attain that desirable radiance of the God सवितृ॑, who shall set our thoughts in motion." . Word-by-word: त॑द् "that", सवितु॑स् < सवितृ॑, व॑रेणियम् < व॑रेण्य "desirable", भ॑र्गस् "radiance", देव॑स्य < देव॑ "God", धीमहि < धा "attain", धि॑यस् < धी॑ "thought", य॑स् < य॑ "who", नस् < वय॑म् "we", प्र चोद॑यात् < प्र॑ चुद् "set in motion". . Meter: गायत्र॑ . Some notes: Nearly all readers will have already encountered this verse, since it continues to be commonly used and held deeply sacred by modern Hindus—despite their having mostly abandoned the worship of the actual God it praises, सवितृ॑. Most Hindus preface the verse with ॐ भू॑र्भु॑वः स्वः᳚ (or सु॑वः), but note that this is a sacrificial formula called the व्या॑हृति prescribed in the तैत्तिरीयारण्यक, and not part of the म॑न्त्र/verse itself. . Though the verse was popular even within the Vedic period, its meaning isn't extraordinary: the verse is a simple prayer to win the brightness of the rising Sun सवितृ॑ for the reciters. Here "win" and "attain" are less-than-ideal translations: what is meant is something like "make our own", i.e. the radiance will serve us or be useful to us. This is evidenced by the subsequent verse, for example, in which the reciters desire the gift of prosperity (भ॑गस्य राति॑म्) from सवितृ॑. .

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