You are Formless

----- from Ashtavakra Gita (अष्टावक्रगीता)

साकारमनृतं विद्धि निराकारं तु निश्चलं ।
एतत्तत्त्वोपदेशेन न पुनर्भवसंभव: ॥१-१८ ॥

sākāramanṛtaṁ viddhi nirākāraṁ tu niścalam |
etattattvopadeśena na punarbhavasaṁbhavaḥ ||1-18 ||


Translation :-

आकार को असत्य जानकर निराकार को ही चिर स्थायी मानिये । इस तत्त्व को समझ लेने के बाद पुनः जन्म लेना संभव नहीं है ।

Know that which appears as a form to be false and the formless to be changeless. Through this spiritual instruction you will cease to be born again.

Comments:

Here, it may seem as if Ashtavakra were advocating the doctrine of
reincarnation but it is not so. How can a sage who has rejected everything believe in a specific belief-system or theory like reincarnation? For him everything is a concept and only the SELF is real.

To really understand what Ashtavakra implies here would require us to first find out what it is that is born and what is it that dies.

The gross body with its five elements is born and dies. Every thought and emotion has an origin and an end and in that sense it too is born and dies. Our breaths in this world are all numbered and are born and die. Prana is born and dies too. All the four states of Consciousness live and die. The niverse comes and goes. I-ness appears and disappears. Everything that appears also disappears, is born and dies. And as long as I feel I am any one of these, I will continue to be born again and die again. This is a fundamental aspect of the traditional Indian spiritual belief system. But then
regardless of any such beliefs, the moment I break identification with all of the above and become the witness on whom all of these are superimposed, I will know that I was never born in the first place. This will not be a matter of belief but an actual realization. It will be known that I have always stood independent of everything and none of these had anything to do with me.

God is Abundance

|| विकारशब्दान् नेति चेन् न प्राचुर्यात् || ब्रह्मसूत्र (१,१.१३ )

||vikāraśabdānneti cenna prācuryāt || Brahma Sutra ( 1.1.13 )


This sūtra can be split like this: vikāra śabdāt na iti cet na prācuryāt विकार शब्दात् न इति चेत् न प्राचुर्यात्

vikāra śabdāt – word denoting modification (as explained in the previous sūtra, modifications such as bliss); from the word 'Anandamaya' with the suffix 'mayat' denoting modification; Na: is not; Iti: this; thus; na cet – if said like this (Brahman is subject to modification, etc), then it cannot be accepted (because); prācuryāt – present in abundance (Brahman is full of abundance).


If (it be objected that the term Anandamaya consisting of bliss can) not (denote the supreme Self) because of its being a word denoting a modification or transformation or product (we say that the objection is) not (valid) on account of abundance, (which is denoted by the suffix 'maya').

If the objector says that 'maya' means modification, it cannot be. We cannot predicate such a modification with regard to Brahman who is changeless. We reply that 'maya' means fulness or abundance and Anandamaya means not a derivative from Ananda or Bliss but fulness or abundance of bliss.

The word 'Anandamaya' has been certainly applied to denote the Supreme Soul or the Highest Self and not the individual soul. In the Tait. Up. II-8 the Bliss of Brahman is finally declared to be absolutely Supreme. "Maya" therefore denotes abundance or "fulness".

Anandamaya does not mean absence of pain or sorrow. It is a positive attribute of Brahman and not a mere negation of pain. Anandamaya means 'He whose essential nature or Svarupa is Ananda or Bliss'. When we say: 'the sun has abundance of light', it really means, the sun, whose essential nature is light is called Jyotirmaya. Therefore Anandamaya is not Jiva but Brahman. 'Anandamaya', is equal to 'Ananda-svarupa' – He whose essential nature is bliss. 'Maya' has not the force of Vikara or modification here.

The word 'Ananda' or Bliss is used repeatedly in the Srutis only with reference to Brahman. 'Maya' does not mean that Brahman is a modification or effect of Bliss. 'Maya' means pervasion.

The phrase 'The sacrifice is Annamaya' means 'the sacrifice is abounding in food', not 'is some modification or product of food!' Therefore here also Brahman, as abounding in Bliss, is called Anandamaya.

Much we speak about food

--- -From aitareya upanishad ऐतरेय उपनिषद 3.3

तदेनत्सृष्टं पराङ्त्यजिघांसत्तद्वाचाऽजिघृक्षत् तन्नाशक्नोद्वाचा ग्रहीतुम् ।
स यद्धैनद्वाचाऽग्रहैष्यदभिव्याहृत्य हैवान्नमत्रप्स्यत् ॥

tad etat srstva paran atyajighamsat tad vacajighrksat tan nasaknod vaca grahitum|
sa yad dhainad vacagrahaisyad abhivyahrtya haivannam atrapsyat ||

Translation:

Food being created fled back from his grasp. By speech He
would have seized it, but He could not seize it by speech.
Had He seized it by speech, then would a man be satisfied
by merely speaking food.

Comments :

Having been created, it tried to run away. Speech tried to capture it, but was not able to grasp it. If speech had of grasped it then just by the utterance of food one would be satisfied.
Forms that came into existence turned back and attempted to go beyond the scope of the human form that has become the abode of deities, senses, and desires. The human form tried to grasp them through his speech (an organ of perception) but could not succeed. Had he succeeded, he would have become contended just by speaking about it!

The Primordial Sound om aum ॐ

OM or AUM is described as the cosmic sound, the first vibrations that reverberated through the universe and which continue to resound through our consciousness. We bring you insights from the Chandogya Upanishad

om ity etad akṣaram udgītham upāsīta |
om iti hy udgāyati |
tasyopavyākhyānam || 1,1.1 ||

One should meditate on this letter Om which is Udgitha. Since one starts singing the Udgitha by uttering Om, therefore its proximate exposition is being commenced.

Upasita, one should meditate; etat, on this; om iti aksaram, letter om; which is udgitham, Udgitha. This letter Om, as the name of the supreme Reality, is nearest to Him; when that is used He surely becomes gracious just as a man becomes so when his favourite name is used. Since this (letter Om) is followed by an ‘iti, this’, thereby its being a name (expressive of Brahmn) is ruled out, (and) it is understood only in its verbal form. And in that way it becomes a symbol like an image etc. of the supreme Self. Thus it is known in all the Upanishads that Om, as a name and as a symbol, holds the highest position of being an aid to the mediation of the supreme Self. And its highest position is also well known from its being used very frequently at the beginning and end of repetition of holy names, rites, study (of Vedas) etc. Therefore, etat, this; aksaram, letter Om which is such, and is referred to as Udgitha since it constitutes a part of the portion of the sama song called Udgitha, is to be mediated on in its verbal form. (That is) one should continuously concentrate one’s mind on Om, which forms a part of rites and is a symbol of the supreme Reality.

The Upanishad itself states the reason why the word Om is signified by the word Udgitha. Hi, because; udgayati, one starts singing the Udgitha; om iti, by first uttering Om, therefore Udgitha is (identical with) Om. This is the idea. Tasya, of that, of the letter Om; upavyakhyanam, the proximate exposition, the statement of the manner of meditation, the kind of glory, and the type of result etc. …The words ‘is being commenced’, are to be supplied to complete the sentence.

eṣāṃ bhūtānāṃ pṛthivī rasaḥ |
pṛthivyā āpo rasaḥ |
apām oṣadhayo rasaḥ |
oṣadhīnāṃ puruṣo rasaḥ |
puruṣasya vāg rasaḥ |
vāca ṛg rasaḥ |
ṛcaḥ sāma rasaḥ |
sāmna udgītho rasaḥ || 1,1.2 ||

Of these objects the earth is the essence; of earth water is the essence; of water, herbs are of essence; of the herbs, the human body is the essence; of the human body, (the organ of) speech is the essence; of speech, Rk is the essence; of the Rk-mantras, the Sama-mantras are the essence; of the Sama-mantras, Udgitha is the essence.

Esam of these; bhutanam, objects that move and do not move; prthivi, the earth; is rasah, the essence – the destination, support and source. Prthivyah, of earth; apah, water; is rasah, the essence; since earth is permeated by water, therefore water is the essence of earth. Apam, of water; osadhayah rasah, the herbs are the essence because the herbs are transformation of water. Osadhinam, of these herbs; purusah, the human body is a transformation of food. Purusasya, of that human body also; vak, (the organ of) speech is the essence. Because, of all the human organs speech is the quintessence, therefore speech, Rk-mantras are pithy. Rcah, of the Rk-mantras, the Sama-mantra are the pithier essence. Even of them, Udigtha which is Om according to the context, is more pithy.

sa eṣa rasānāṃ rasatamaḥ paramaḥ parārdhyo 'ṣṭamo yadudgīthaḥ || 1,1.3 ||

That which is this Udgitha, is the essence of all essences, is supreme, is competent for the highest place, (and) is eighth in the series.

In this way, sah esah, that letter Om which is called this Udgitha; rasatamah, is the inmost essence; rasanam, of all essences, while considering in succession one as the essence of the other, beginning from objects. It is paramah, supreme because of its being the symbol of the supreme Self. It is parardhyah, competent to be worshipped as the supreme Self. The derivation of parardhyah is this: That which is param, supreme, and also ardham, a place is parardham; that which is competent for this is parardhyah. It is competent to take the place of the supreme Self since it is to be worshipped like the supreme Self. This is the meaning. It is eighth when counted in the series of essence starting from earth. Yat Udgithah should be yah udgithah (because Udgitha is of the masculine gender).

Chapter 1. 1-2, commentary by Sri Shankaracarya

Soul, manifested Soul and Spirit as described in Vedas

Atma (Soul), Jivatma (manifested Soul) and Jiva (Spirit) as described in Vedas

 Atharva Veda tells us when Soul (Atma) was provided to human being Vedic knowledge (Brahmajanan) was revealed.  Thus human soul contains all the knowledge of VEDAS.

Rig Veda says that PURPOSE of Human Birth as already known to human soul is to assist the Grand Designer (Vishwa Karma) in the maintenance of His Grand wondrous Design. Rig Veda further enlightens us when soul administer the gross body a person moves toward self realization and he/she starts following cosmic laws of necessity (Vedic Rta) relating to iddm nan mam (nothing for self all for society), path of moderation, humility, love for the entire animate and inanimate life/things and many other such cosmic laws. Conditioned by our sensate values and material knowledge of inert matter, we only see the superficial side of our identity i.e. the Ego self encased in a sheath (kosha). Brihadaranyaka Upanishad.    

 However, Vedas categorically say “Atma” cannot be cognized by any of the senses and say sense organs.” However, if you do not separate ecology, science of good governance, science of Axiology with three kind of values (trivarga) and enlightenment  and also do not resist the flow of life with our inner wakening, one can communicate with the soul being Vachispatiah.

It is the Soul which makes a person separate and distinct individual. The Spirit is the cause of his/her social being and along with mahabhuta- five main elements and three gunas of purity, activity and stupor, is the cause of good or bad actions of the individuals. The right and virtuous path is only known to the manifested soul (jivatma), which is nearest on self-realization and farthest when phenomenal and the material worlds become the closest (A.V. X-8-8). 

The individuals who know and understand the Spirit as the powerhouse of creativity in them create subtle waves of nobility, love, and harmony even if they sit silently in any gathering or assembly. Chhandogya Upanishad describes Spirit as the Creative force, which hides behind all animate and inmate life/things, moves us, moves the planets and moves the universe.

 Yajur Veda 34-43 refers to human beings as  tri-ani pada i.e. having three bodies in one- divine (causal body where soul resides near the heart), spiritual (subtle body energized by spirit residing in shuniya (cosmic void ) and gross body where senses and sense organs reside).

The soul makes a person divine animal, spirit makes a person social animal and senses and sense organs make a person material and economic man.

Hence in the Vedas a man is divine, social and material animal. Many hymns in Rig-Veda 1-70-2, 1-65-1 and others mention that God lives in our souls as a true preceptor (Guru). The term Guru in Vedas is from Gu-darkness and Ru- to dispel. Thus Guru is dispeller of both inner and outer darkness.

The souls of human beings remain immortal. Based on accumulation of past and present karma – thoughts, deeds and actions, it becomes fierce, calm, terrible, fearless, ignorant and enlightened, trembling and steadfast, forbearing and nonbearing, passionate and ascetic and a prey to bewilderment (Y.V. 39-7). Thus the quality of manifested soul is different for each individual. The purity of the manifested soul and keeping it free from the effect of bad, corrupt and evil deeds, thoughts and desires make it as our philosopher, guide and friend.

The soul has been addressed by various names and epithets in the Vedas. Samrat (the ruler of the body), Vaishva Deva, Teja, Vak, Agneye, Prajapati in chapter 39 of Yajur Veda. Each name or epithet indicates its attributes, like the controlling lord, the nourisher of human beings, the just ruler etc., It is also called Twashta – subtle soul. In Bhagavad-Gita apart from atma, jivatma, words like sah (self), dehin, deha, sharirin, shariri are used (B.G.3-42, 14-11 and 12, 2-18). All these later epithets generally mean lord of the body.

The Spirit which is the life force has also its intermediaries, mind, will, intellect and ego, which are much higher and powerful than the body self i.e. gross body consisting of senses, sense organs etc. However, the Spirit becomes more or less effective in the gross body, not so much with age but kind of activities towards perfection or otherwise. With evil activities, thoughts and desires the gross body can start degenerating even at young age and the spirit gets weaker. Many of the physical sicknesses are related to your activities and thoughts and get further aggravated with idleness that Bhagavad-Gita describes as sin. Since God is perfect, the spirit always aims at perfection and in this movement towards perfection; it helps the gross body to remain healthy.

 R.V 6-47-9 mentions soul as twashta- the subtle soul shines when senses are under control and sattavic guna of purity and truthfulness is predominant. According to Atharva Veda XI-8-30, the manifested soul (jiva atma) in the body administers it. The gross body of human beings is the soul holding body. Those individuals, who do not allow the soul to administer the body, normally are devoted to the letters of the scriptures and not the spirit behind their teachings. They camouflage their materialistic outlook in the form of fake spiritualism. According to Bhagavad-Gita, such persons cannot attain Vivek (determinate intellect B.G.2-42 to 44). However, where the body is administered by the manifested soul, even the human beings become Brahma and can say “Aham Brhaman Asi”- I am Brahman. This stage of perfect control of the body by manifested soul is described as "Chhavo" or "Shava". According to Atharva Veda XI-8-34, at this stage the soul in the human body becomes the highest force and vigour. As Vachisptiah you can even communicate with it

The Real You

----- from Ashtavakra Gita (अष्टावक्रगीता)

निरपेक्षो निर्विकारो निर्भरः शीतलाशयः ।
अगाधबुद्धिरक्षुब्धो भव चिन्मात्रवासन: ॥१-१७ ॥

nirapekṣo nirvikāro nirbharaḥ śītalāśayaḥ |
agādhabuddhirakṣubdho bhava cinmātravāsanaḥ ||1-17||

Translation :-

आप इच्छा रहित विकार रहित घन ( ठोस ) शीतलता के धाम अगाध बुद्धिमान हैं । शांत होकर केवल चैतन्य की इच्छा वाले हो जाइये ।

You are unconditioned and changeless, dense, profound in intellect and unperturbed, so remain rooted in Pure Consciousness alone.


Comments :

Breath is not you, mind and intellect are not you, Prana is not you, Chakras are not you, light and sound and any other possible phenomenon is not you, Kundalini experiences are not you, none of the four bodies (gross, astral, causal, supra-causal) are you, the names and forms of individual I-ness are not you. Whatever you think you are is not YOU. The real YOU is beyond all such concepts, conditionings and all knowingness. It is independent of everything perceived, known and experienced.

SELF is changeless. The joy which comes and goes is only of the mind. Bliss and Joy of the SELF never leave. SELF is the natural resting state of ever-flowing joy and happiness.

SELF is already full of itself. The joy and happiness a Jnani experiences is hard to contain and impossible to put into words. In that Joy everything is included and provided and nothing is worth acquiring and desiring. It is in this sense that the word ‘dense’ is used by Ashtavakra.

The certitude that I am that SELF is definitely felt even though not as an experience as all experiences are of the mind and hence fleeting in nature. This is more like being held or embraced by joy/bliss all the time. You get possessed by the natural joyous state and rest there forever undisturbed by the happenings around you. Even the greatest of calamities can’t touch you.
Having given us such deep insights into the SELF, Ashtavakra asks us to pursue our journey within with great fervor so that such direct apprehension becomes possible.

God is Bliss

|| आनन्दमयोऽभ्यासात् || ब्रह्मसूत्र (१,१.१२ )
|| Anandamayo'bhyasat || Brahma Sutra ( 1.1.12 )

Anandamaya means Para Brahman on account of the repetition (of the word 'bliss' as denoting the Highest Self).

Anandamayah: full of bliss; This not only denotes blissful state, but also refers to Brahman, the Supreme Self
Abhyasat: because of repetition


now Brahman is being declared in two different angles, one without attributes and another is with attributes. Repetition mentioned here means perpetually contemplating Brahman, who alone is in the state of Bliss. Abhyāsa in recent philosophical terminology means, inculcation of a truth conveyed in sacred writings by means of repeating the same word or the same passage, which is nothing but the effort of the mind to remain in its unmodified condition of purity. For example, let us take one of the sayings of Upaniṣad-s, “I am Brahman”. When this is repeated through an un-afflicted mind, the one who repeats this with confidence and faith (it is called self affirmations) becomes Brahman over a period of time. There is significant difference between a Guru saying, “tat tvaṁ asi” (meaning you are That) and the disciple making a self-affirmation saying, “I am That” or “ahaṁ brahmāsmi” (I am Brahman). A Guru, after having realized Brahman teaches his disciple that he is also Brahman. While saying this, the Guru cites different examples and gives explanations, making his disciple to understand Brahman within his own self. (Here one should clearly understand the difference between a Guru and a guru. A Guru is the one, after resorting to sādhana and abhyāsa realizes that he himself is Brahman. He teaches the ways and means of his sādhana and abhyāsa to a select few of his disciples by making them to follow what he has fruitfully practiced all these years. But a guru is not a Self-realized person or he is yet to realize Brahman. He is more ritually oriented, which only postpones realization. A Guru is the one, who is fully aware of both nirguṇa Brahman and saguṇa Brahman. But a guru is only aware of saguṇa Brahman. This will be discussed in detail, as we progress.)

How do we know that Brahman is full of Bliss and what is Bliss? If one understands what Bliss is, then the first question can be answered directly. Bliss is the state of inexplicable happiness. One is extremely happy and he cannot explain why he is extremely happy. He sits quiet and tears rolls down his cheeks without any efforts on his part. This is the state of inexplicable happiness. His happiness is not due to sensory organs; had it been due to sensory organs, it can be explained. For example this fruit is tasty and he is happy because he has consumed this fruit. His happiness is caused by some object, in this case fruit and it is also related to senses and in this instance taste is the sense. Such instances fall under interpretable happiness. But inexplicable happiness cannot be explained and has nothing to do with senses and objects. It is purely to do with the mind and consciousness. When the mind is pure, consciousness also becomes pure. It is only the mind that distracts consciousness. Multifunctional awareness at any given point of time is only due to an impure and fluctuating mind, which also decides the level of one’s intellect. As long this problem persists, Self-realization is difficult, as focussing one’s awareness without any distraction (this is known as Consciousness) is extremely important in realising the Self within.


Apart from our own understanding, arising out of experience, Upaniṣad-s also say that Brahman is Bliss or Brahman alone is Bliss. Taittirīya Upaniṣad (II.7) explains this. “First there was no world and only Brahman existed as un-manifested. Then Brahman manifested and thus came creation. Since creation was at its best, Brahman is known as Sukṛta (meritorious act, an acknowledgement of Brahman’s unique ability). Because He is Sukṛta, He is also known as Bliss (happiness due to perfection). This Self is within all of us and He is the source of Bliss in all of us.” Why He is Bliss? Because, He is Sukṛta; He is Sukṛta because, He cannot be realized through sensory organs. At every stage of Self-realization, sensory organs are ignored, as Brahman can never be realized through them. Bliss is triggered in an individual, the moment he realizes the source of this Bliss within (Manifestation of Bliss is different from the source of Bliss. For example, a seed is the source and the tree is the manifestation of the seed.)

Let us assume that Brahman is deep within the body and He is known as the Self. This Self covered by five sheaths known as kośa-s. First two sheaths (annamaya and prāṇamaya kośa-s) form the gross body; the next two sheaths (manomaya and vijñānamaya kośa-s) form the intermediary body (subtle body, more related to the mind) and it is only ānandamaya kośa, which forms the causal body, is just above the Self. Brahman is beyond all these five types of sheaths. Depending upon one’s spiritual advancement, each one of us wrongly identifies these sheaths as Brahman. A person with no knowledge of the Self identifies annamaya kośa as the Self; the one who knows something about Brahman identify different sheaths, depending upon their perception, as Brahman. But the one, who has the highest spiritual knowledge, identifies the Self as Brahman, not even ānandamaya kośa. In order to attain Brahman, even this Bliss is to be transcended. Therefore, what is the right method to attain Brahman? Bṛhadāraṇyaka Upaniṣad (III.ix.28.7) says, “Knowledge, Bliss and Brahman” (vijñānamānandaṁ brahma). This is the order, by which one can attain Brahman. First, knowledge, then the state of inexplicable happiness; when these two become too powerful he enters into Brahman (becoming Brahman Himself).
At the end of this sūtra, we know that Brahman is the source of Bliss. By remaining in the state of inexplicable happiness (Bliss), one does not realize Brahman. He has to have the highest spiritual knowledge. How highest spiritual knowledge can be attained? Either through the words of Guru, which is extremely rare nowadays, or by reading and understanding Scriptures like Upaniṣad-s, Vivekacūḍāmaṇī , Brahma Sūtra, etc.

Creation from single being

--- -From aitareya upanishad ऐतरेय उपनिषद 3.2

सोऽपोऽभ्यतपत्ताभ्योऽभितप्ताभ्यो मूर्तिरजायत ।
या वै सा मूर्तिरजायतान्नं वै तत् ॥

so 'po 'bhyatapat tabhyo bhitaptabhyo murtir ajayata |
ya vai sa murtir ayayatannam vai tat ||

Translation:

The Spirit brooded in might upon the waters and from the
waters brooded mightily over Form was born. Lo, all this
that was born as form, is no other than Food.

Comments:

Contemplating for some time, looking at the waters, then up from the waters came a form. Indeed, that form that was produced from the waters was to be food. He meditated upon water and then emerged various forms of chetana and achetana the sentient and non sentient beings. Here we can note one peculiar aspect of creation. Each being evolved into its own higher form or multiplied its race! This vertical expansion took place. Horizontal expansion took place from the Supreme thought force or knowledge! We come to know from various Puranas like Agni Purana, that different species emerged from Seers who were pure knowledge embodiments

woman in vedic dharma( hinduism)

The Vedic views on women

Women must be honored=

Dear devotees, in recent times we have noticed crime against women. There are no doubts this shows decline of dharma in our society, otherwise, how a Hindu who knows that women are given utmost respect in Sanatan Dharma, may indulge into such evil acts against women.

Sensing the urgency for people to know our glorious Dharma and to know how our Vedas and all scripture have put women on high esteem, I decided to put posts on this subject under specified topics. This post is to inform how Sanatan Dharma advocates that women should always be honored. Rather Vedas go further declaring those places where Women are respected become divine, deities dwell there and such places are full of happiness and prosperity.

Please find the selected shlokas from Vedas and related scripture to know that women must be honored.
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Rig Ved (2.17.7)

अमाजूरिव पित्रोः सचा सती समानादा सदसस्त्वामिये भगम |
कर्धि परकेतमुप मास्या भर दद्धि भागं तन्वो येन मामहः ||

As she who in her parents' house is growing old, I pray to thee as Bhaga from the seat of all.
Grant knowledge, mete it out and bring it to us here: give us the share wherewith thou makest people glad.

Above shloka states that an educated daughter who is a householder should increase the wealth through Purushartha by honoring those who should be honored and by rejecting those who are otherwise:

उत तवा सत्री शशीयसी पुंसो भवति वस्यसी |
अदेवत्राद अराधसः ||
......Rig ed 5.61.6

"That woman deserves to be adored by her husband who makes her husband happy by rejecting those who practice injustice and those who are not to be respected. She deserves to be adored by her husband forever."

Rig ved 10.85.46 :
सम्राज्ञी शवशुरे भव सम्राज्ञी शवश्र्वां भव |
ननान्दरि सम्राज्ञी भव सम्राज्ञी अधि देव्र्षु ||

“ O Bride! May your father-in-law treat you as a queen. May your mother-in-law treat you as a Samrajni(queen). May the sisters and brothers of your husband treat you as a queen. “

Atharva 11.1.17 :

“ These women are pure, sacred, yajniya(as respected as yajna), worth being served, of great character, scholarly. They have given subjects, animals and happiness to us.”

Manusmriti 3.55 :
pitribhirbhratribhishcaitah patibhirdevaraistatha |
pujya bhushayitavyashca bahukalyanamipsubhih ||

"Women must be honored and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare. "

Manusmriti 3.56 :
yatra naryastu pujyante ramante tatra devatah |
yatraitastu na pujyante sarvastatraphalah kriyah ||

" Where women are honored, there the Deities are pleased; but where they are not honored, no sacred rite yields rewards. "

Manusmriti 3.58 :
jamayo yani gehani shapantyapratipujitah |
tani krityahataniva vinashyanti samantatah ||

"The houses on which female relations, not being duly honored, pronounce a curse, perish completely, as if destroyed by magic. "

Manusmriti 3.59 :
tasmadetah sada pujya bhushanacchadanashanaih |
bhutikamairnarairnityam satkareshutsaveshu ca ||

"Hence men who seek (their own) welfare, should always honor women on holidays and festivals with (gifts of) ornaments, clothes, and (dainty) food. "

Manusmriti 9.130

yathaivatma tatha putrah putrena duhita sama |
tasyamatmani tishöhantyam kathamanyo dhanam haret ||

“ A son is even (as) oneself, (such) a daughter is equal to a son; how can another (heir) take the estate, while such (an appointed daughter who is even) oneself, lives?”
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Education of women in Vedic Age :

Education was an important feature in the upbringing of a girl child. Education was considered essential for girls and was therefore customary for girls to receive education. The girls with education were regarded highly. "A girl also should be brought up and educated with great effort and care" (Mahanirvana Tantra). The importance of a girl’s education is stressed in the Atharva Veda too.

The girls were entitled to Upanayana (to receive sacred thread) and to the privilege of studying Vedas; just as the boys. Women performed religious rites after completing their education under a Guru. They were entitled to offer sacrifices to gods. The son was not absolutely necessary for this purpose.

According to Shrauta and Grihya Sutras, women chanted mantras along with their husbands while performing rituals. There were eminent women in the field of learning and scholarship. These highly intelligent and greatly learned women, who chose the path of Vedic studies and, lived the ideal life of spirituality were called Brahmavadinis; and the women who opted out of education for married life were called 'Sadyovadhus'. Both the sexes got equal attention for education.

Incidentally, the Shatapatha Braahmana lists some 52 generations of teachers, of which some 42 are remembered through their mothers. The teachers were males. This list acts like a bridge between the end of the Rig-Veda time and the Shatapatha Braahmana time. It is remarkable that a patriarchal society should remember its teachers through their mothers. The preference over the names of their fathers indicates the important position of women as mothers in Vedic society. Their mothers were considered that valuable, as their sons were recognized through their names.

Women and Atharva Ved :

Atharva 11.5.18 :

“ By performing Brahmacharya maiden obtains a youthful husband.“

In this mantra of Brahmcharya Sukta, it is emphasized that girls too should train themselves as students and only then enter into married life. The Sukta specifically emphasizes that girls should receive the same level of training as boys.

Atharva 14.1.20 :

“ Let Bhaga (fortune) take your hand and hence conduct you; let the two Asvins on their car transport you. Go to the house (of your husband) to be the Grihapatni, and may please everyone at her husband’s home through her knowledge and noble qualities. “

Atharva 14.1.61 :

"Hey bride! You shall bring bliss to all and direct our homes towards our purpose of living."

Atharva 14.1.64 :

“ O bride ! May you be benevolent, the harbinger of good fortune and health and reaching the home of scholars live in great dignity and indeed be illumined in your husband’s home.”

Atharva 2:36:5 :

“Oh bride! Step into the full and inexhaustible boat of Bhaga (prosperity) and take your husband to shores of success.”

Atharva 1.14.3 :

“This woman shall be the protector of your entire family, O king (Yama), and her do we make over to you! May she long sit with her relatives, until (her hair) drops from her head!”

Atharva 2.36.3 :

“This woman shall obtain a husband, since king Soma makes her lovely! May she, begetting sons, become a queen; may she, going to her husband, shine in loveliness!”

Atharva 11.1.17 :

“ These women are pure, sacred, yajniya(as respected as yajna), worth being served, of great character, scholarly. They have given subjects, animals and happiness to us.”

Atharva 12.1.25 :

“ That fragrance of yours which is in men, the loveliness and charm that is in male and female, that which is in steeds and heroes, that which is in the wild animals with trunks (elephants), the aura that is in the maiden, O Prithvi, with that do you blend us: not any one shall hate us!”

Atharva 12.2.31 :

“Let these unwidowed women with goodly husbands, free from all diseases,never weep out of sorrow. Let them adorn themselves with fragrant balm and unguent, ornaments and jewels .”

Atharva 14.1.6 declares that parents should gift their daughter intellectuality and power of knowledge when she leaves for husband’s home. They should give her a dowry of knowledge :

“Thought was her coverlet, the power of sight was unguent for her eyes; Her treasure-chest was earth and heaven, when Sūryā went unto her lord.” (Atharva Ved 14.1.16)

Similar Translation : “When girls ignore external objects and develops foresight and vibrant attitude through power of knowledge, she becomes provider of wealths of skies and earth. Then she should marry an eligible husband.”

Atharva 14.1.42 :

“ O Bride! May your wishes for happiness, for children, for financial well-being, and for being blessed, be fulfilled. Go. Get busy merging your mind with that of your husband; and may both of you live long.”

Atharva 14.1.50 :

“ I take your hand in mine for happy fortune that you may reach old age with me; your consort, Deities- Aryaman, Bhaga, Savitar, Purandhi, have given you to be my household's mistress.”

Atharva 14.2.71 :

“Hey wife! I am (knowledgeable) man and you are (also knowledgeable) woman. I am Samved , you are Rigved. I am the sky; you are the Earth. We two shall make a home; And, We will bring forth children.”

Atharva 14.2.74 :

“This bride is illuminating. She has conquered everyone’s hearts! May she give birth to noble children and let them convey along future’s pathway.”

Atharva 18.3.4 :

"O ye inviolable one ! (the widow) tread the path of wise in front of thee and choose this man (another suitor) as thy husband. Joyfully receive him and may the two of you mount the world of happiness."

This mantra blesses the widow to have a happy life with present husband.

Atharva 7.38.4and 12.3.52 declare that women should take part in the legislative chambers and put their views on forefront :

“My speech, not yours, (in this matter) have weight: in the assembly, forsooth, do you speak! To me alone shall thou belong, shall not even discourse of other women!” (Atharva Ved 7.38.4)

Yajur ved 10.26 implies that the wife of ruler should give education of politics to the others. Likewise the king do justice for the people, the queen should also justify her role.

Yajur ved 30.15 states about different problems of women related to pregnancy and their corresponding treatments to be done.

Rigevda contains several Suktas containing description of Usha as a God. This Usha is representation of an ideal woman. One may refer “Usha Devata” by Pt Sri Pad Damodar Satvalekar as part of “Simple Translation of Rigveda (Rigved ka subodh bhashya)”.Page 121 to 147 for summary of all such verses spread across entire Rigveda. In summary:
1. Women should be brave (Page 122, 128)
2. Women should be expert (Page 122)
3. Women should earn fame (Page 123)
4. Women should ride on chariots (Page 123)
5. Women should be scholars (Page 123)
6. Women should be prosperous and wealth (Page 125)
7. Women should be intelligent and knowledgeable (Page 126)
8. Women should be protector of family and society and get in army(Page 134, 136)
9. Women should be illuminating (Page 137)
10. Women should be provider of wealth, food and prosperity (Page 141- 146)
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Status Of Women Rig Ved :

Rig Ved is the only scripture among those of all religions in which the divine truths of revealed to women sages also and some of the hymns describing the revelations find a prominent place in the Rig Ved Samhita like the hymn of Devi sukta (10.125) attributed to woman sage Vaak Ambhrni. There are more than thirty women sages in RV with specific hymns associated with them. In all the semitic religions like Christianity, Islam etc. there is no mention of any revelation to women.

In vedic literature several aspects of feminine form are suggested by various names and epithets are used to denote a woman. For instance woman as a wife is described by three words : Jaya, Jani and Patni. Of these Jaya is one who gives birth to one's progeny, Jani is the mother of children and Patni is the co-partner in religious duties.

Similarly women is designated as :

Aditi- because she is not dependent (Nirukta 4/22)
Aghnya- for she is not to be hurt (Y.V 8/43)
Brihati- for she is large hearted (Y.V 11/64)
Chandra- for she is happy (Y.V 8/43)
Devakama- since she is pious (A.V. 14/147)
Devi- since she is divine (A.V. 14/145 , Y.V. 4/23)
Dhruva- for she is firm (Y.V. 11/64)
Havya- because she is worthy of invocation (Y.V. 8/43)
Ida- for she is worshippable (Y.V. 8/43)
Jyota- because she is illuminating (Y.V. 8/43)
Kamya- because she is desirable (Y.V. 8/43)
Kshama- for she is tolerant/indulgent/patient (A.V. 12/1/29)
Mahi- since she is great (Y.V. 8/43)
Mena- because she deserves respect (Nirukta 3/21/2)
Nari- for she is not inimical to anyone (A.V. 14/1/59)
Purandhih- for she is munificent/liberal (Y.V. 22/22)
Ranta- because she is lovely (Y.V. 8/3)
Rtavatai, Rtachit- for she is the preserver/forester of truth (R.V. 2/41/18)
Sanjaya- since she is victorious (R.V. 10/159/3)
Sarasvati- since she is scholarly ( Y.V. 20/84)
Simhi- since she is courageous (Y.V. 5/12)
Shiva- for she is benevolent (A.V. 14/164)
Shivatama- since she is the noblest (R.V. 10/85/37)
Stri- since she is modest (R.V. 8/33/9 , Nirukta 3/21/12)
Subhaga- because she is fortunate (Y.V. 8/43)
Subhdha- for she is knowledgebale (A.V. 14/2/75)
Sumangali- since she is auspicious ( A.V. 14/2/26)
Susheva- for she is pleasant ( A.V. 14/2/26)
Suvarcha- since she is splendid (A.V. 14/4/47)
Suyama- since she is self-disciplined ( A.V. 14/2/18)
Syona- for she is noble (A.V. 14/2/27)
Virini- since she is mother of brave sons (R.V. 10/86/9, 10)
Vishruta- since she is learned (Y.V. 8/43)
Yashasvati- for she is glorious (R.V. 1/89/1)
Yosha- because she is intermingled with man, she is not separate (Nirukta 3/15/1)

List of women rishis (rishikas) in the Rig Ved Samhita :-

(One or two mantra was revealed to each rishika)

Aditi- 4.18
Aditirdakshayani- 10.72
Apala atreyi- 8.91
Dakshina prajapatya- 10.107
Godha- 10.134
Ghosha kakshivati- 10.39, 10.40
Indrani- 10.86
Indra mataro- 10.153
Jarita sharngah- 10.142
Juhurbrahmajaya- 10.109
Lopamudra- 1.171
Ratrirbharadvaji- 10.127
Romasha- 1.126
Sarama devashuni- 10.108
Sarparajni- 10.189
Sashvatyangirasi- 8.1
Shraddha kamayani- 10.151
Shachi poulami- 10.159
Shikhandinyavah psarasau kashyapan- 9.104
Sikata nivavari- 9.86
Sudhitirangirasah- 8.71
Surya savitri- 10.85
Tvashta garbhakarta-10.184
Vagambhrni- 10.125
Vasukapatni- 10.28
Vishvavara atreyi- 8.91
Yami- 10.154
Yami vaivasvati- 10.10


Women and Rig Ved :

Rig ved 1.164.41

गौरीर्मिमाय सलिलानि तक्षत्येकपदी दविपदी सा चतुष्पदी |
अष्टापदी नवपदी बभूवुषी सहस्राक्षरा परमे वयोमन ||

" One ved, two ved, or four ved along with ayurved, dhanurved, gandharved, aarthved etc in addition with education, kalp, grammar, nirukt, astrology, meters i.e the six vedaang should be attained by the clear-minded woman, which is equivalent to the crystal-clear water and spread this diversified knowledge among the people. "

Rig Ved (2.17.7) states that an educated daughter who is a householder should increase the wealth through Purushartha by honoring those who should be honored and by rejecting those who are otherwise :

अमाजूरिव पित्रोः सचा सती समानादा सदसस्त्वामिये भगम |
कर्धि परकेतमुप मास्या भर दद्धि भागं तन्वो येन मामहः ||

Rig Ved says that an educated girl should be married to an equally educated man :

आ धेनवो धुनयन्तामशिश्वीः सबर्दुघाः शशया अप्रदुग्धाः |
नव्या-नव्या युवतयो भवन्तीर्म... ||
.......Rig Ved 3.55.16

“ As an unmarried young learned daughter feels happy to get married to a bridegroom who like her is learned, likewise learned men feel happy to know the words of knowledge”.


उत तवा सत्री शशीयसी पुंसो भवति वस्यसी |
अदेवत्राद अराधसः ||
......Rig ed 5.61.6

"That woman deserves to be adored by her husband who makes her husband happy by rejecting those who practice injustice and those who are not to be respected. She deserves to be adored by her husband forever."

Sayanacharya, the 14th Century Vedic scholar from India, comments on Rig Veda (5.61.8-9) that the wife and husband are equal halves of one substance. Therefore both should join and take equal parts in all religious and day-to-day work. Pious couples are recommended to pray to Goddess Gayatri to beget courageous children.

Rig Ved(10.18.8) is recited by the dead man’s brothers and others, requesting the widow to release her husband’s body for cremation. The Rig also commands the widow to return to the world of living beings :

उदीर्ष्व नार्यभि जीवलोकं गतासुमेतमुप शेष एहि |
हस्तग्राभस्य दिधिषोस्तवेदं पत्युर्जनित्वमभि सम्बभूथ ||

.......(Rig Ved 10.18.8)

“Rise, O woman, (and go) to the world of living beings; come, this man near whom you sleep is lifeless; you have enjoyed this state of being the wife of your husband, the suitor who took you by the hand"


A woman had the right to choose her own husband :

कियती योषा मर्यतो वधूयोः परिप्रीता पन्यसावार्येण |
भद्रा वधूर्भवति यत सुपेशाः सवयं सामित्रं वनुते जने चित ||

…….. Rig Ved 10.27.12

“ Many women get satisfied hearing the flattering admiration and the wealth of men. She is a good wife who is gracious and beautiful and chooses herself the man of her choice.”

Rig-Ved prays to Ashwins for assisting the widows. (Rig Ved 10.40.8)

Marriage was an established institution in the Vedic Age. It was regarded as a social and religious duty; and not a contract. The husband-wife stood on equal footing and prayed for long lasting love and friendship. At the wedding, the bride addressed the assembly in which the sages too were present. [Rig Veda (10.85.26-27)]

The Rig Veda hymn (10, 85.27) ,the wedding prayer , indicates the rights of a woman as wife. It is addressed to the bride sitting next to bridegroom. It touches upon few other issues as well.

इह परियं परजया ते सं रध्यतामस्मिन गर्हे गार्हपत्यायजाग्र्हि |
एना पत्या तन्वं सं सर्जस्वाधा जिव्री विदथमा वदाथः ||
......Rig Ved 10.85.27

"Happy be you (as wife) in future and prosper with your children here (in the house): be vigilant to rule your household in this home (i.e. exercise your authority as the main figure in your home). Closely unite (be an active participant) in marriage with this man, your husband. So shall you, full of years (for a very long life), address your company (i.e. others in the house listen to you, and obey and care about what you have to say)."

A woman, if she chose, could marry even after the child bearing age. For instance Gosha a well known female sage married at a late stage in her life (her husband being another well known scholar of that time Kakasivan) as she earlier suffered from some skin ailment.Monogamy normally prevailed but polygamy was also in vogue. But Vedas do not encourage polygamy.

The famous marriage hymn (10.85) calls upon members of the husband’s family to treat the daughter in law (invited into the family 'as a river enters the sea') as the queen samrajni. She is welcomed in many ways:


अघोरचक्षुरपतिघ्न्येधि शिवा पशुभ्यः सुमनाःसुवर्चाः |
वीरसूर्देवकामा सयोना शं नो भव दविपदेशं चतुष्पदे ||
………….Rig Ved 10.85.44

" O Bride ! May you have the charming look, protective to your husband, kind towards animals, with a good mind, with strength and knowledge, destined to bring forth heroes. May you bring prosperity to humans and happiness to quadrapeds."

Rig ved 10.85.46 :
सम्राज्ञी शवशुरे भव सम्राज्ञी शवश्र्वां भव |
ननान्दरि सम्राज्ञी भव सम्राज्ञी अधि देव्र्षु ||

“ O Bride! May your father-in-law treat you as a queen. May your mother-in-law treat you as a Samrajni(queen). May the sisters and brothers of your husband treat you as a queen. “

Rig Ved 10.159 :
A women speaks after waking up in morning, “My destiny is as glorious as the rising sun. I am the flag of my home and society. I am also their head. I can give impressive discourses. My sons conquer enemies. My daughter illuminates the whole world. I myself am winner of enemies. My husband has infinite glory. I have made those sacrifices which make a king successful. I have also been successful. I have destroyed my enemies.”

Rig Ved does not encourage polygamy :

उभे धुरौ वह्निरापिब्दमानो.अन्तर्योनेव चरति दविजानिः |

……. Rig Ved 10.101.11

"A man with two wives is pressed from both sides and weeps like a horse that neighs when pressed from both sides by spokes while driving a chariot. "

Three mantras of Rig Veda, 1.124.7, 4.3.2 and 10.71.4 contain “Jaayeva Patya Ushatee Suvaasaah”. This means that knowledge comes to the scholar in same manner as a dedicated joyous wife comes only to her husband. “Jaaya” means wife and “Pati” means husband. Both appearing in singular implies that only one husband-one wife relation is considered ideal.

Unfortunately even today some orthodox people deny the right of women to chant the Vedas. However they can not show any authorative scripture to support their views. Vedas are the supreme authority of Sanatan vedic Dharma.
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Women And Manusmriti :

Manusmriti, the ancient code of conduct compiled by Maharshi Manu is falsely accused of discrimination against women. However those who have studied the original scripture with proper translation understand that such accusations are baseless. Swami Vivekananda has quoted Manusmriti several times in His lectures. Some other prominent Hindu figures, such as Swami Dayananda Saraswati and A.C. Bhaktivedanta Swami, hold the text to be authentic and authoritative. Here is few verses from Manusmriti which can help us understanding the status of women as portrayed in this great Dharma Shastra :


Manusmriti 2.138
cakrino dashamisthasya rogino bharinah striyah |
snatakasya ca rajnashca pantha deyo varasya ca ||

—“Way must be made for a man in a carriage, for one who is above ninety years old, for one diseased, for the carrier of a burden, for a woman, for a Snataka, for the king, and for a bridegroom.“

Manusmriti 2.238 :
shraddadhanah shubham vidyamadaditavaradapi |
anyadapi param dharmam striratnam dushkuladapi ||

—"Take the jewel among women for your wife, though she be of inferior descent. Learn supreme knowledge with service even from the man of low birth; and even from the Chandâla, learn by serving him the way to salvation."

Manusmriti 3.8 :
nodvahet kapilam kanyam nadhikangim na roginim |
nalomikam natilomam na vacatam na pingalam ||

—"He should not marry a maiden (with) reddish (hair), nor one who has a redundant member, nor one who is sickly, nor one either with no hair (on the body) or too much, nor one who is garrulous or has red (eyes),

Manusmriti 3.9 :
narikshavrikshanadinamnim nantyaparvatanamikam |
na pakshyahipreshyanamnim na ca bhishananamikam ||

—"Nor one named after a constellation, a tree, or a river, nor one bearing the name of a low caste, or of a mountain, nor one named after a bird, a snake, or a slave, nor one whose name inspires terror."

Manusmriti 3.10 :
avyangangim saumyanamnim hamsavaranagaminim |
tanulomakeshadashanam mridvangimudvahet striyam ||

—"Wise men should marry a female free from bodily defects, who has an agreeable name, the (graceful) gait of a swan or of an elephant, a moderate (quantity of) hair on the body and on the head, small teeth, and soft limbs. "

Manusmriti 3.11 :
yasyastu na bhaved bhrata na vijnayeta va pita |
naupayaccheta tam prajnah putrika.adharmashankaya ||

—"But a prudent man should not marry (a maiden) who has no brother, nor one whose father is not known,through fear lest (in the former case she be made) an appointed daughter (and in the latter) lest (he should commit) sin."

Manusmriti prohibits Dowry System :

Manusmriti 3.52
stridhanani tu ye mohadupajivanti bandhavah |
nariyanani vastram va te papa yantyadhogatim ||

—“ Those relatives who rob away or thrive on wealth, property, vehicles or dresses of a woman or her family are wiliest of people, they commit sin and sink to hell.”

Manusmriti 3.53
arshe gomithunam shulkam ke cidahurmrishaiva tat |
alpo.apyevam mahan va.api vikrayastavadeva sah ||

—“Some call the cow and the bull (given) at an Arsha wedding ’a gratuity;’ (but) that is wrong, since (the acceptance of) a fee, be it small or great, is a sale (of the daughter).”

Thus any kind of dowry is a strict NO NO as per Manu Smriti. No one should dare attempt to take away the property of a woman. In fact Manu Smriti suggests that a marriage along with dowry is marriage of ‘Devils’ or Asuri Vivah.

Manusmriti 3.55 :
pitribhirbhratribhishcaitah patibhirdevaraistatha |
pujya bhushayitavyashca bahukalyanamipsubhih ||

—"Women must be honoured and adorned by their fathers, brothers, husbands, and brothers-in-law, who desire (their own) welfare. "

Manusmriti 3.56 :
yatra naryastu pujyante ramante tatra devatah |
yatraitastu na pujyante sarvastatraphalah kriyah ||

—" Where women are honoured, there the Deities are pleased; but where they are not honoured, no sacred rite yields rewards. "

Manusmriti 3.57 :
shocanti jamayo yatra vinashyatyashu tat kulam |
na shocanti tu yatraita vardhate tad hi sarvada ||

—" Where the female relations live in grief, the family soon wholly perishes; but that family where they are not unhappy ever prospers. "

Manusmriti 3.58 :
jamayo yani gehani shapantyapratipujitah |
tani krityahataniva vinashyanti samantatah ||

—"The houses on which female relations, not being duly honoured, pronounce a curse, perish completely, as if destroyed by magic. "

Manusmriti 3.59 :
tasmadetah sada pujya bhushanacchadanashanaih |
bhutikamairnarairnityam satkareshutsaveshu ca ||

—"Hence men who seek (their own) welfare, should always honour women on holidays and festivals with (gifts of) ornaments, clothes, and (dainty) food. "

Manusmriti 3.60 :
samtushto bharyaya bharta bhartra bharya tathaiva ca |
yasminneva kule nityam kalyanam tatra vai dhruvam ||

—"In that family, where the husband is pleased with his wife and the wife with her husband, happiness will assuredly be lasting. "

Manusmriti 3.61 :
yadi hi stri na roceta pumamsam na pramodayet |
apramodat punah pumsah prajanam na pravartate ||

—"For if the wife is not radiant with beauty, she will not attract her husband; but if she has no attractions for him, no children will be born. "

Manusmriti 3.62 :
striyam tu rocamanayam sarvam tad rocate kulam |
tasyam tvarocamanayam sarvameva na rocate ||

—"If the wife is radiant with beauty, the whole house is bright; but if she is destitute of beauty, all will appear dismal. "

Manusmriti 3.114
suvasinih kumarishca rogino garbhinih striyah |
atithibhyo.agra evaitan bhojayedavicarayan ||

—“Without hesitation one may give food, even before his guests, to the following persons, (viz.) to newly married women, to infants, to the sick, and to pregnant women.”

Manusmriti 4.180
matapitribhyam jamibhirbhratra putrena bharyaya |
duhitra dasavargena vivadam na samacaret ||

—“One should not have quarrel With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his slaves.”

Manusmriti 5.149
pitra bhartra sutairva.api necched virahamatmanah |
esham hi virahena stri garhye kuryadubhe kule ||

—“ A woman should always ensure that she is protected. It is duty of father, husband and son to protect her.”

Manusmriti 8.28
vasha.aputrasu caivam syad rakshanam nishkulasu ca |
pativratasu ca strishu vidhavasvaturasu ca ||

—“In like manner care must be taken of barren women, of those who have no sons, of those whose family is extinct, of wives and widows faithful to their lords, and of women afflicted with diseases.”

Manusmriti 8.29
jivantinam tu tasam ye tad hareyuh svabandhavah |
tamshishyatcauradandena dharmikah prithivipatih ||

—“A righteous king must punish like thieves those relatives who appropriate the property of such females during their lifetime.”

Manusmriti 8.275
mataram pitaram jayam bhrataram tanayam gurum |
aksharayamshatam dapyah panthanam cadadad guroh ||

—“He who defames his mother, his father, his wife, his brother, his son, or his teacher, and he who gives not the way to his preceptor, shall be compelled to pay one hundred (panas).”


Manusmriti 8.323
purushanam kulinanam narinam ca visheshatah |
mukhyanam caiva ratnanam harane vadhamarhati ||

—“For stealing men of noble family and especially women and the most precious gems, (the offender) deserves corporal (or capital) punishment.”


Manusmriti 8.352
paradarabhimarsheshu pravrittannrin mahipatih |
udvejanakarairdandaishchinnayitva pravasayet ||

—"Men who commit adultery with the wives of others, the king shall cause to be marked by punishments which cause terror, and afterwards banish."


Manusmriti 8.389
na mata na pita na stri na putrastyagamarhati |
tyajannapatitanetan rajna dandyah shatani shaö ||

—“Neither a mother, nor a father, nor a wife, nor a son shall be cast off; he who casts them off, unless guilty of a crime causing loss of caste, shall be fined six hundred (panas).”


Manusmriti 9.04
kale.adata pita vacyo vacyashcanupayan patih |
mrite bhartari putrastu vacyo maturarakshita ||

—“Reprehensible is the father who gives not (his daughter in marriage) at the proper time; reprehensible is the husband who approaches not (his wife in due season), and reprehensible is the son who does not protect his mother after her husband has died.”

Manusmriti 9.05
sukshmebhyo.api prasangebhyah striyo rakshya visheshatah |
dvayorhi kulayoh shokamavaheyurarakshitah ||

—“ Women must particularly be guarded against evil inclinations, however trifling (they may appear); for, if they are not guarded, they will bring sorrow on two families.”

Manusmriti 9.06
imam hi sarvavarnanam pashyanto dharmamuttamam |
yatante rakshitum bharyam bhartaro durbala api ||

—“Considering that the highest duty of all castes, even weak husbands (must) strive to guard their wives.”


Manusmriti 9.11
arthasya sangrahe cainam vyaye caiva niyojayet |
shauce dharme.annapaktyam ca parinahyasya vekshane ||

—“Let the (husband) employ his (wife) in the collection and expenditure of his wealth, in keeping (everything) clean, in (the fulfilment of) religious duties, in the preparation of his food, and in looking after the household utensils.”

The shloka clearly puts aside false claims that women do not have right to conduct religious rituals of Vedas. On contrary, women should lead such rituals. Thus all those people who suggest that women do not have right to study or practice Vedas are against Manu and Vedas.

Manusmriti 9.12
arakshita grihe ruddhah purushairaptakaribhih |
atmanamatmana yastu raksheyustah surakshitah ||

—“Women, confined in the house under trustworthy and obedient servants, are not (well) guarded; but those who of their own accord keep guard over themselves, are well guarded.”

This shloka explains the futility to attempting to restrict a woman to home in name of providing her security. On contrary, to secure her, she should be given the right training so that she can defend herself and avoid getting misled by bad company. The prevailing notion of cornering women within a small home is against Manu’s ideology.


Manusmriti 9.26
prajanartham mahabhagah pujarha grihadiptayah |
striyah shriyashca geheshu na vishesho.asti kashcana ||

—“ Women who give birth to next generation, who enlighten the home bring fortune and bliss. Hence women are synonymous to Prosperity.”

Manusmriti 9.28
apatyam dharmakaryani shushrusha ratiruttama |
dara.adhinastatha svargah pitrinamatmanashca ha ||

—“Offspring , the due performance on religious rites, faithful service, highest conjugal happiness and heavenly bliss for the ancestors and oneself, depend on one’s wife alone.”

Manusmriti 9.89
kamamamaranat tishöhed grihe kanyartumatyapi |
na caivainam prayacchet tu gunahinaya karhi cit ||

—“(But) the maiden, though marriageable, should rather stop in (the father’s) house until death, than that he should ever give her to a man destitute of good qualities.”

Manusmriti 9.90

trini varshanyudiksheta kumaryartumati sati |
urdhvam tu kaladetasmad vindeta sadrisham patim ||

—“Three years let a damsel wait, though she be marriageable; but after that time let her choose for herself a bridegroom (of) equal (caste and rank).”

Manusmriti 9.91

adiyamana bhartaramadhigacched yadi svayam |
nainah kim cidavapnoti na ca yam sa.adhigacchati ||

—“If, being not given in marriage, she herself seeks a husband, she incurs no guilt, nor (does) he whom she weds.”

Manusmriti 9.96
prajanartham striyah shrishöah samtanartham ca manavah |

tasmat sadharano dharmah shrutau patnya sahoditah ||

—“To be mothers were women created, and to be fathers men; religious rites, therefore, are ordained in the Veda to be performed (by the husband) together with the wife.”

Thus, those who deny Vedas or Vedic rituals to women are anti-Manu and anti-Vedic.

Manusmriti 9.101

anyonyasyavyabhicaro bhavedamaranantikah |
esha dharmah samasena jneyah stripumsayoh parah ||

—“’Let mutual fidelity of husband and wife continue until death,’ this may be considered as the summary of the highest law for husband and wife.”

Equality of Son and Daughter :

Manusmriti 9.130

yathaivatma tatha putrah putrena duhita sama |
tasyamatmani tishöhantyam kathamanyo dhanam haret ||

—“ A son is even (as) oneself, (such) a daughter is equal to a son; how can another (heir) take the estate, while such (an appointed daughter who is even) oneself, lives?”

Manusmriti 9.131
matustu yautakam yat syat kumaribhaga eva sah |
dauhitra eva ca haredaputrasyakhilam dhanam ||

—“But whatever may be the separate property of the mother, that is the share of the unmarried daughter alone; and the son of an (appointed) daughter shall take the whole estate of (his maternal grandfather) who leaves no son.”

Manusmriti 9.212

sodarya vibhajeramstam sametya sahitah samam |
bhrataro ye ca samshrishöa bhaginyashca sanabhayah ||

Manusmriti 9.213

yo jyeshöho vinikurvita lobhad bhratrin yaviyasah |
so.ajyeshöhah syadabhagashca niyantavyashca rajabhih ||

These verses state that if a person has no kins or wife, then his wealth be distributed equally among his brothers and sisters. If the elder brother refuses to give due share to other brothers and sisters, he is punishable by law.
To further ensure safety of women, Manu recommended harsh punishments for those who rob away wealth of a woman, even if they are her relatives.

Manusmriti 9.232
apranibhiryat kriyate tatloke dyutamucyate |
pranibhih kriyate yastu sa vijneyah samahvayah ||

—“Forgers of royal edicts, those who corrupt his ministers, those who slay women, infants, or Brahmanas, and those who serve his enemies, the king shall put to death.”

The above verses help us to clear the misconceptions regarding women in Manusmriti
===================================
women in vedic

3.56. The society that provides respect and dignity to women flourishes with nobility and prosperity. And a society that does not put women on such a high pedestal has to face miseries and failures regardless of howsomuch noble deeds they perform otherwise.
This is not merely a flattery of womenfolk. It is a truth – very harsh for those who denigrate women and the sweetest nectar for those who glorify the motherly force. This law of nature is applicable to a family, society, cult, nation or entire humanity.
We became slaves despite all our greatness because we neglected this advice of Maharshi Manu. We did not heed to this advice for centuries even after invasions, and hence our situation turned from bad to worse. In late nineteenth century, thanks to efforts of reformers like Raja Ram Mohun Roy, Ishwar Chandra Vidyasagar and Swami Dayanand Saraswati, we started considering the Vedic message seriously and hence observed a gradual upturn.
Many conservative Muslim countries of today consider women as half-intelligent and unworthy of equal rights at par with men. Hence these places are worse than hell. Europe followed the derogatory Biblical concept of women for ages and hence was among most superstitious places in world. Then, thanks to reformation era, things changed and Bible ceased to be taken seriously. As a result rapid progress happened. But now women is typically stereotyped as a sensual object of pleasure and not as a respectful motherly force. And hence, despite all the material progress,  Western world is still inflicted with insecurity and lack of inner peace.
Lets review some more shlokas from Manu Smriti and attempt to imbibe them in our society:
Importance of happy women
3.55. A father, brother, husband or brother-in-law should keep their daughter, sister, wife or sister-in-law happy and pleased through gentle words, respectful behavior, gifts etc. Those who desire prosperity should ensure that women in their family are always happy and do not face miseries.
3.57. A family where women remain unhappy due to misdeeds of their men is bound to be destroyed. And a family where women are always happy is bound to prosper forever.
3.58. A family- where women feel insulted or discriminated against and curse their menfolk- is destroyed in same manner as poison kills all those who eat it.
3.59. One desiring glory should ensure that he keeps women in the family by giving them respect and pleasing them with good ornaments, dresses, food. Women should always be revered under all circumstances.
3.62. A person who does not keep her wife happy causes misery for entire family. And if wife is happy, entire family appears as happiness incarnate.
9.26. Women give birth to next generation. They enlighten the home. They bring fortune and bliss. Hence women are synonymous to Prosperity.
This shloka forms the basis of women being called Ghar ki Laxmi or ‘Goddess of Fortune in Home‘ in India even till today.
9.28. Woman is the source of all kinds of happiness in all generations – be it from children, or from noble benevolent deeds or through conjugal bliss or through service of elders.
In other words, woman is the primary source of bliss in many forms – sometimes as mother, sometimes as daughter, sometimes as wife and sometimes as a partner in spiritual deeds. It also means that participation of women is necessary for conduct of any religious or spiritual activity.
9.96. Man and Woman are incomplete without each other. Hence the most ordinary religious duty would demand participation of both.
Thus, those who deny Vedas or Vedic rituals to women are anti-Hindu and anti-Humanity.
4.180. A wise man should not indulge in fights and arguments with his family members including mother, daughter and wife.
9.4. A father who does not marry his daughter to a deserving groom deserves condemnation. A husband who does not fulfill just demands of her wife deserves condemnation. A son who does not take care of her widow mother deserves condemnation.
Polygamy is a sin
9.101. Husband and Wife should remain together till death. They should not approach any other partner, nor commit adultery. This, in summary, is the Dharma or religion of all human beings.
Thus those societies which justify polygamy or sex-slavery or temporary marriage are bound to suffer miseries because they neglect the core tenet of Dharma.


Autonomy of Women
9.11.  Women should be provided autonomy and leadership in managing the finances, maintaining hygiene, spiritual and religious activities, nutrition and overall management of home.
The shloka clearly puts aside false claims that women do not have right to conduct religious rituals of Vedas. On contrary, women should lead such rituals. Thus all those people who suggest that women do not have right to study or practice Vedas are against Manu and Vedas. Such bigoted people are the cause for misery of the nation. We should simply not tolerate such mindsets that demean women.
9.12. A woman who is kept constrained in a home by noble men (husband, father, son) is still insecure. Thus it is futile to restrict women. Security of women would come only through her own capabilities and mindset.
This shloka explains the futility to attempting to restrict a woman to home in name of providing her security. On contrary, to secure her, she should be given the right training so that she can defend herself and avoid getting misled by bad company. The prevailing notion of cornering women within a small home is against Manu’s ideology.

Protection of Women
9.6. Even a weak husband should attempt to protect his wife.
9.5 Women should keep themselves away from vices. Because when women lose character, the entire society is destroyed.
5.149. A woman should always ensure that she is protected. It is duty of father, husband and son to protect her.
Please note that this protection does not imply restriction as clear from verse 9.12 cited in previous section. But a society that does not protect its womenfolk from attacks of perverts writes its own destiny of doom.
It is because of this inspiration that many a brave warriors laid their lives to protect the dignity of their women when butchers from West and Central Asia invaded our nation. The sacrifices of Alha-Udal and valor of Maharana Pratap brings a gush of glory in our blood.
Its a shame that despite such a chivalrous foundation of our culture, we have women either oppressed in backyard of homes or commoditized as sensual-items instigating lust. When we ourselves have turned invaders instead of protectors of dignity of women, who can help us!

Marriage of Women
9.89. It is better to keep the daughter unmarried than force her to marry an undeserving person.
9.90-91. A woman can choose her own husband after attaining maturity. If her parents are unable to choose a deserving groom, she can herself choose her husband.
Thus the concept of parents deciding the groom for their daughter is against Manu. A mature daughter has full rights to choose her husband. Parents act as facilitators for the marriage and not final decision makers, as wrongly practiced in many societies.

Property Rights of Women
9.130. A daughter is equivalent to a son. In her presence, how can any one snatch away her right over the property.
9.131. A daughter alone has the right over personal property of her mother.
Thus, as per Manu, while daughter has equal share as her brothers over property of her father, she has exclusive rights over property of her mother. The reason for this special treatment of women is to ensure that women are never at mercy of anyone. After all happy dignified women form the foundation of a happy society!
9.212-213. If a person has no kins or wife, then his wealth be distributed equally among his brothers and sisters. If the elder brother refuses to give due share to other brothers and sisters, he is punishable by law.
To further ensure safety of women, Manu recommended harsh punishments for those who rob away wealth of a woman, even if they are her relatives.
8.28-29. If a woman is alone because she has no children, or no men to provide for her security in her family, or is widow, or whose husband has gone abroad, or who is unwell, then it is duty of the government to ensure her safety and security. If her wealth is robbed by her relatives or friends, then the government should provide strict punishment to the culprits and have her wealth returned back.

Prohibition of Dowry
3.52. Those relatives who rob away or thrive on wealth, property, vehicles or dresses of a woman or her family are wiliest of people.
Thus any kind of dowry is a strict NO NO as per Manu Smriti. No one should dare attempt to take away the property of a woman.
The next shloka takes this concept further and states that even slightest exchange of tangible items amounts to sale/purchase and hence against principles of noble marriage. In fact Manu Smriti suggests that a marriage along with dowry is marriage of ‘Devils’ or Asuri Vivah.

Strict Punishment for harming Women
8.323. Those who abduct women should be given death sentence.
9.232. Those who kill women, children or scholarly virtuous people should be given strictest punishment.
8.352. Those who rape or molest women or incite them into adultery should be given harshest punishment that creates fear among others to even think of such a crime.
Interestingly, a judge of sessions court suggested today that castration seems the best punishment to prevent alarming increase in rape cases. Refer http://timesofindia.indiatimes.com/india/Castrate-child-rapists-Delhi-judge-suggests/articleshow/8130553.cms
We are in agreement with such a law.
8. 275. One should be punished if he puts false allegations or demeans mother, wife or daughter.
8.389. Those who abandon their mother, father, wife or children without any reasonable reason should face severe punishments.

Ladies First
The concept of Ladies First seems to originate from Manu Smriti.
2.138. A man in a vehicle should give way to the following – aged person, diseased person, one carrying burden, groom, king, student and a woman.
3.114. One should feed the following even before feeding the guests – newly married women, girls, and pregnant women.
=================================
Duties of Wife

(1) Atharvaveda mantra 1/14/1 – A good wife should establish herself permanently in her husband’s house just as mountain firmly establishes itself on ground.
(2) Atharvaveda mantra 3/25/1- Wife should long to be in company of her husband.
(3) Atharvaveda mantra 3/25/5- wife should be attracted towards the loving attitude of her husband and should always remain sincere to her husband.
(4) Atharvaveda mantra 3/25/6 – wife should discover so much love and affection in her husband’s house that she should not remember her parent’s house at all.
(5) Atharvaveda mantra 3/30/2 – wife should conduct herself sweetly towards her husband.
(6) Atharvaveda mantra 4/38/1 – main qualities of wife:
(a) Should have conquered sensuality (b) hardworking (c) possessing best behaviour (d) striving to maintain home in best way.
(7) Atharvaveda mantra 4/38/2 -
(a) Preserves and increases husband’s money
(b) Spends portion of husband’s earnings on Yajya.
(c) She is always working hard.
(8) Atharvaveda mantra 4/38/3-
(a) She does all household jobs with zeal and enthusiasm.
(b) Elevates the house in a very mature way.
(c) Ensures that there is no shortage of milk and milk products in the house.
(d) Conserves the household earnings.
(9) Atharvaveda mantra 4/38/4-
(a) She remains happy
(b) Does not get effected by sorrows and anger
(c) Makes every one happy with her good behaviour.
(10) Atharvaveda mantra 4/38/5-
(a) Toils hard from sunrise to sunset.
(b) Does her work in the light of sun and does not confine herself to dark rooms devoid of sunlight.
(11) Atharvaveda mantra 6/8/1 – wife should be dependent on husband just as a creeper completely depends on the tree.
(12) Atharvaveda mantra 6/8/3 -wife should never even think about separating from her husband.
13) Atharvaveda mantra 7/47/2- wife should remain healthy, possess expertise in household jobs, should be God fearing and remember God’s name and possessing divine qualities.
Duties of husband
(1) Atharvaveda mantra 1/34/5 – the sweet and loving behaviour of husband should make the wife to inculcate love and affection towards him.
(2) Atharvaveda mantra 2/30/4 – husband should not hide anything from the wife. In this way he shall win over her heart.
(3) Atharvaveda mantra 5/25/6- he should lead a disciplined, pious life.
(4) Atharvaveda mantra 6/9/2 – husband should try to win over his wife with his love.
(5) Atharvaveda mantra 6/81/1 – husband should lead a disciplined life and should be capable of earning money to sustain his married life.
(6) Atharvaveda mantra 6/89/1 – husband should respect his wife and consider his duty to protect the honour of his life.
Common duties
1). Husband and wife should share everything in common. This sharing leads to their long life- Atharvaveda mantra 2/30/2
2). Atharvaveda mantra 6/11/1- wife should possess serene/calm nature and husband should be hard working, possessing strong body. This leads to generation of brave children.
3). Atharvaveda mantra 6/42/1- husband and wife should be completely devoid of anger and should work together to accomplish house hold tasks.
4). Atharvaveda mantra 6/89/2- there should be perfect compatibility between husband and wife.
5). Atharvaveda mantra 6/36/1- husband –wife should loving gaze at each other and their faces should reflect happiness.
6). Atharvaveda mantra 7/37/1- husband should never think about females other than his wives and wife should dress up decently and sensibly covering all body parts.
7). Atharvaveda mantra 7/38/1 – wife should firmly hold that she shall never be away from her husband’s house and this firm conviction prevent the husband from being attracted towards other females

=====================
0m shivoham shivoham

 haappy women day all beautiful soul

GURU

== Who is a Guru, The need of a Guru, Qualities of a Sadguru ==

Who Is A Guru ?

गुकारश्चान्धकारो हि रुकारस्तेज उच्यते।
अज्ञानग्रासकं ब्रह्म गुरुरित्यभिधीयते॥
[स्कन्दपुरण गुरुगीता 1.32]

‘Gu’ stands for darkness and ‘Ru’ stands for light. That Brahman (Truth) which dispells the darkness of ignorance is known as ‘Guru’.

Therefore one who removes darkness of our ignorance is a Guru. The Guru is none other than Satchidananda. God Himself is the Guru. If a man in the form of a guru awakens spiritual consciousness in you, then know for certain that it is God the Absolute who has assumed that human form for your sake. The Guru is like a companion who leads you by the hand. After the realization of God, one loses the distinction between the Guru and the disciple.The relationship between them remains as long as the disciple does not see God.

It is Satchidananda that comes to us in the form of the Guru. Man can learn only from man, and hence God teaches through a human body. In your Guru, you have your human ideal of perfection. He is the pattern into which you wish to mould yourself. Your mind will readily be convinced that such a great soul, is fit to be worshipped and revered.

If a man is initiated by a human Guru, he will not achieve anything if he regards his Guru as a mere man. The Guru should be regarded as the direct manifestation of God. When the disciple has the vision of the Ishta, through the guru’s grace, he finds the Guru merging in Him.

Acharya Sri Adi Shankara echoes a similar injunction:

"If a person, despite possessing: a handsome, disease-free body, fame, a mountain of wealth, and even if he has studied the Vedas and all other scriptures, and has himself composed many scriptures , but has not surrendered himself at the feet of a Guru, then he has achieved nothing, nothing, nothing, nothing."

To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all. The Guru is verily a link between the individual and the immortal. He is a being who has raised himself from this into That, and thus has free and unhampered access into both the realms. He stands, as it were, upon the threshold of immortality; and, bending down he raises the struggling individuals with his one hand, and with the other lifts them up into the realm of everlasting joy and infinite Truth-Consciousness.

The Guru is both external and internal. From the exterior he gives a push to the mind to turn it inwards. From the interior he pulls the mind towards the Self and helps in the quietening of the mind. That is Guru’s grace. There is no difference between God, Guru and the Self.

‘Iswaro Gururatmeti’- Iswara, Guru and Self are identical. So long as the sense of duality persists in you, you seek a Guru, thinking that he is different from you. However, he teaches you the truth and you gain the insight.

You are not the body, nor is the Guru. You are the Self and so is the Guru. This knowledge is gained by what you call Self-realisation.

The Need Of A Guru :

उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत ।
क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥
[कठ उपनिषद् – 1.3.14]

"Arise, awake, and learn by approaching the exalted ones, for that path is sharp as a razor’s edge, impassable, and hard to go by, say the wise. "

तद्विद्धि प्रणिपातेन परिप्रश्नेन सेवया।
उपदेक्ष्यन्ति ते ज्ञानं ज्ञानिनस्तत्वदर्शिनः॥
[ भगवद्गीता 4.34]

" Know That by prostration, questioning, and service. The wise, who have realised the Truth, will instruct you in (that) Knowledge. "

From The MAHABHARAT :
Santi Parva, Section CCCXXVII
Translated by Sri Kisari Mohan Ganguli

Addressing Suka, Janaka said:

" Without the aid of an understanding cleansed by study of the scriptures and without that true conception of all things which is known by the name of Vijnana, the attainment of Emancipation is impossible. That cleansed understanding, again, it is said, is unattainable without one’s connection with a preceptor. The preceptor is the helmsman, and knowledge is the boat (aided by whom and which one succeeds in crossing the ocean of the world). After having acquired that boat, one becomes crowned with success. "

दुर्लभं त्रयमेवैतत् देवानुग्रहहेतुकम्।
मनुष्यत्त्वं मुमुक्षत्त्वं महापुरुषसंश्रयः॥
[ विवेकचूडामणि ३]

" There are three things that are very difficult to obtain and they are only possible with the special grace of the Lord - human birth, yearning for liberation and the company of Men of Wisdom."

For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candle. Even an illumined soul alone can enlighten another soul.

There are eight fetters. Shame, hatred, fear, caste, lineage, good conduct, grief, and secretiveness – these are the eight fetters. And they cannot be unfastened without the help of a Guru.

The scriptures are like a forest. There are passages which may seem to appear apparently contradictory. There are passages which have esoteric meanings, diverse significance, and hidden explanations. There are cross-references. You are in need of a Guru or Preceptor who will explain to you the right meaning, who will remove doubts and ambiguities, who will place before you the essence of the teachings.

A Guru is absolutely necessary for every aspirant in the spiritual path. It is only the Guru who will find out your defects. The nature of egoism is such that you will not be able to find out your own defects. Just as a man cannot see his back, so also he cannot see his own errors. He must live under a Guru for the eradication of his evil qualities and defects.

Cases of those who had attained perfection without study under any Guru should not be cited as authority against the necessity of a Guru; for, such great men are the anomalies of spiritual life, and not the common normality. They come into existence as spiritual masters as a result of the intense service, study, and meditation practised in previous births. They had already studied under the Guru. The present birth is only its continuative spiritual effect. Hence, the importance of the Guru is not lessened thereby.

Svetaketu learnt the nature of Truth from Uddalaka, Maitreyi from Yajnavalkya, Bhrigu from Varuna, Narada from Sanatkumara, Nachiketas from Yama, Indra from Prajapati; and several others humbly went to wise ones, observed strict Brahmacharya, practised rigorous discipline, and learnt Brahma-Vidya (the science of God) from them. Lord Krishna sat at the feet of His Guru Sandeepani. Lord Ram had Guru Vasishtha who gave Him Upadesha (spiritual advice). Lord Jesus sought John to be baptised by him on the banks of the river Jordan. Even Devas (celestial beings) have Brihaspati as their Guru. Even the greatest among the divine beings sat at the feet of Guru Dakshinamurti.

The Qualities Of A Sadguru :

" TEERATH NAHAYE EK PHAL, SANT MILE PHAL CHAR (Dharma, Artha, Kaam, Moksha). SADGURU MILE ANEK PHAL, KAHAT KABIR VICHAR. "

............ Sant Kabir

Only if the guru himself has attained Perfect Knowledge can he show they way to others. To be a Guru, one must have a command from God. Mere study of books cannot make one a Guru.

One who has studied the Vedas, and who has direct knowledge of the Atman (Self) through Anubhava (experience), can alone be enrolled as a Guru. A Jivanmukta or liberated sage is the real Guru or spiritual preceptor. He is the Sadguru. He is identical with Brahman or the Supreme Self. He is a Knower of Brahman.

Steady abidance in the Self, looking at all with an equal eye, unshakable courage at all times, in all places and circumstances are the characteristics of a Sadguru. He should be endowed with tranquillity, patience, forgiveness and other virtues; he should be capable of attracting others even with his eyes just as a magnet attracts iron; he should have a feeling of equality towards all. He who has these virtues is the true Guru

A Sadguru is endowed with countless Siddhis (psychic powers). He possesses all divine Aisvarya (powers), all the wealth of the Lord.

Possession of Siddhis, however, is not the test to declare the greatness of a sage or to prove that he has attained Self-realisation. Sadgurus generally do not exhibit any miracle or Siddhi. Sometimes, however, they may do so in order to convince the aspirants of the existence of superphysical things, give them encouragement, and instill faith in their hearts.

परीक्ष्य लोकान् कर्मचितान् ब्राह्मणो निर्वेदमायान्नास्त्यकृतः कृतेन। तद्विज्ञानार्थं स गुरुमेवाभिगच्छेत् समित्पाणिः श्रोत्रियं ब्रह्मनिष्ठम्॥
[मुण्डक उपनिषद् 1.2.12]

" Let a student, after he has examined the worlds gained by Karma, acquire freedom from all desires, reflecting that nothing that is eternal can be gained by Karma. Let him, in order to obtain the knowldege of the Eternal, take sacrificial fuel (samit) in his hands and approach that Guru alone who is well-versed in the Vedas and is established in Brahman. "

The teacher should not be an ‘anya’, or an ‘other’, but must be an ‘ananya’, a ‘non-other’. An ‘ananya’, is one who is ‘not different from that which he teaches’. Knowledge becomes valuable when it becomes ‘ananya’ with one’s own life. Knowledge becomes meaningful when it is lived, and not merely taught, or heard, or read about.

So, this knowledge can be imparted only by one who is established in a practical knowledge of Truth, one who is a Brahmanishtha. A Guru is supposed to be a shrotriya and a Brahmanishtha. A shrotriya is one who has a thorough insight into the meaning of the scriptures and has the capacity to express it in the best form of language. A Brahmanishtha is one who is established in the knowledge of Truth. It is said that the Guru should be both a Brahmanishtha and a Shrotriya for a practical reason. A Brahmanishtha is one who is in union with God, but one who is in such union may not always be in a position to teach, because of his transcendence of all means of communicating knowledge.

He is above normal body-consciousness, above the empirical means of expression. And a mere shrotriya is like a pundit or scholar. Unless he is a Brahmanishtha, he will not carry conviction when he teaches.

Guru – Accepts the disciple’s karma :

A Guru who awakens spiritual consciousness of his disciple, has to accept the burden of their sins too.

One must see the Guru in all living beings. It is the same with God. You must look upon all objects as God’s rupa (form).

He need not be in a human form. Dattatreya had twenty-four Gurus including the five elements- earth, water, etc. Every object in this world was his Guru.

"Om Shanti Shanti Shanti