Hindu Verses in the right Context (Vedas and Geeta)

Hindu Verses in the right Context (Vedas and Geeta)
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- Text from Kenneth Jaques Advaita Vedanta Philosophy Ashram
- From "Shankara Bhashya of Brihadaranyaka Upanishad"

While there is stupidity in Hindu verses, it is not as much as what goes into Islam's Ahadeeth for example.

I'll only consider the Vedas and Geeta in this section.

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Claim: "If she is not willing to give her body, he should buy her over; and if she is still unyielding, he should strike her with a stick or with the hand and proceed" - Brihadaranyaka Upanishad 6.4.7

Truth: This portion of the Upanishad is firstly a Smriti Ritual, which is not of value considering the essence of Advaita Vedanta. This is also described by Adi Shankara's commentary at the beginning of Brihadarnyaka Upanishad (didn't add here).

Text from Kenneth Jaques Advaita Vedanta Philosophy Ashram

Text: Shankara Bhashya of Brihadaranyaka Upanishad
Translated By: Swami Madhavananda

Section 4

Section 4.

6.4.1 The earth is the essence of all these beings, water the essence of the earth, herbs of water, flowers of herbs, fruits of flowers, man of fruits, and the seed of man.

This section describes traditional rites to be performed to produce the desired offspring.

It has been explained more fully at the beginning of the previous section (section three) that these last sections of the Upanishad are from Smriti. The purpose of this final section of Smriti is to explain the rites to obtain a son to ones desire.

A student of the Brihadaranyaka Upanishad will understand the duality and delusion of desire within material creation that these verses display. That is their very purpose. It follows therefore that the actual meaning within these verses is not the relevance of their inclusion here. Their relevance is to highlight by contrast the transcendent Realisation of Advaita.

Section 3

Section 3.

The final two sections of verses in the Upanishad are from Smriti. The rites to be described relate to the previous sections of this chapter in that those sections described the path of rebirth that the practice of rites would lead to. hear are described such rites to realise the desire for a son. The understanding is that the desire for a son is the desire to continue to live within Creation through the further creation of a son. This desire will win the father the world, that is rebirth into the Creation cycle. Their relevance to the Brihadaranyaka Upanishad in general is in their devotion to the vital force. This section explains the rites (the Mantha) to perform to gain greatness and prosperity which will empower him to perform the higher rites detailed in section four in order to gain a son to his desire.

The intention of the Brihadaranyaka Sruti is to highlight the enslavement to material desire through the delusion of duality that devotion to the concept of vital force and material understanding leads to.

It follows that the rites and rituals described within the thirteen verses of this section and also the verses of the next section do not in themselves have relevance to the purpose or higher meaning of the Brihadaranyaka Upanishad.

The aspirant who through practice is guided by Buddhi will be further reminded of the love and reality of the Non-Dual Absolute upon seeing the contrast between the higher reality of Advaita and the duality of purpose displayed here. This is the meaning.

But it should be remembered that the Smriti represents guidance for the virtuous. the Smriti is Hindu Dharma and the very act of devotion to its way leads to purification and higher awareness.

But the highest achievement of Self Realisation and emancipation from the Creation cycle is only achieved through renunciation and meditation which is the purpose of the Brihadaranyaka Upanishad Sruti.

Until one overcomes this ignorance of duality and finds his or her way to the realisation of the Self they will not find everlasting peace and freedom.

Verse Context

The Smriti is saying it should be the need for children that brings husband and wife together.
The reality of Advaita transcends the purpose of this knowledge.

7. If she is not willing, he should buy her over; and if she is still unyielding, he should strike her with a stick or with the hand and proceed, uttering the following Mantra, 'I take away your reputation,' etc. She is then actually discredited.

The reality of Advaita-Vedanta, nonduality, transcends the purpose of this knowledge.

6.4.8 If she is willing, he should proceed, uttering the following Mantra: 'I transmit reputation into you,' and they both become reputed.

To be honourably married (including in the physical sense) would be essential for the good reputation of both husband, wife and their families.

From "Shankara Bhashya of Brihadaranyaka Upanishad"

Text: Shankara Bhashya of Brihadaranyaka Upanishad, with an introduction by Maha Maho Padhyaya Prof. S Kuppuswami Shastri
Translated By: Swami Madhavananda

Section 3.

The results of meditation and rites have been stated. Of these, meditation is independent, but rites depend on both divine and human wealth. So for the sake of rites wealth must be acquired, and that in a harmless way. Hence for that purpose the ceremony called Mantha (paste) is being inculcated as a means to attaining greatness ; for if greatness is attained, wealth follows as a matter of course. So the text says : He who wishes to attain greatness, i.e. wants to be great. The reference is to one who desires wealth and is qualified for the performance of rites. The time for the ceremony of Mantha which is sought to be enjoined, is being stated: During the northward march of the sun. This covers a large extent of time, so it is being restricted to a fortnight in which the moon waxes, i.e. the bright fortnight. That too is a long period; hence, on an auspicious or favourable day, i.e. one calculated to bring success to one's undertaking. He should undertake for twelve days, counting back from the auspicious day on which he intends to perform the rites and including it, a vow connected with the Upasads.

These are well-known rites in connection with the Jyotistoma sacrifice, in which the sacrificer has to drink cow's milk according to the yield of an increasing and decreasing number of teats of the animals. But since those rites are not to be combined here, only the drinking of milk, without any restriction as to details, is meant.

Objection: If the compound in 'Upasad-vrata' is expounded so as to mean 'the vow that consists of the Upasads,' then all the details of procedure have to be observed. So why not observe them?

Reply: Because it is a ceremony according to the Smrti. This ceremony of Mantha is enjoined by the Smrti (and not the Sruti).

Objection: How can a ceremony that is enjoined by the Sruti be one in accordance with the Smrti?

Reply: The Sruti here is merely repeating the Smrti. Were it a Vedic ceremony, it would be related to the Jyotistoma sacrifice as a part is to a whole, and as such must conform to all the characteristics of the main sacrifice. But it is not a Vedic ceremony. For this reason it is also to be performed in the Avasathya (household) fire; and the entire procedure is to be in accordance with the Smrti. So the vow in question is that of living on milk.

Collect in a cup or bowl made of fig wood, in a vessel of this wood, whether shaped like a cup or a bowl — the option being with regard to the shape, and not the material, which must be fig wood — all herbs that are available and within one's means: The ten cultivated species such as rice and barley, to be enumerated later on, must be included ; there is no harm in having more. And their grains, as far as available and within one's means. The word 'iti' is suggestive of the collection of all the materials, that is to say, including all other things that are to be collected. The order of procedure should be understood to be in accordance with the Grhya1 Sutras. Sweep and plaster : These are cleaning the ground. Bring in the fire : It is implied that the sacrifice is to be performed in the Avasathya fire, for the word is in the singular, and there is mention of the fire being brought in, which is only possible of a fire that already exists.2 Spread the Kusa grass. Purify the offerings in the prescribed manner : Since the ceremony is in accordance with the Smrti, the manner referred to is that of the 'Sthalipaka.'3 Under a male constellation, one having a masculine name, associated with the auspicious, day. Interpose the Mantha : Having crushed all those herbs and grains, soaked them in curd, honey and clarified butter in that fig bowl, and rubbed them up with a rod, place the paste between himself and the fire. And offer oblations, with a fig ladle, in a part of the fire prescribed for this purpose, with the following Mantras, beginning with, 'O Fire, to all those gods,' etc.