Sarvadaman

A Śūdra character named Viṣṇunāga in Śyāmilaka's Pādatāḍitaka (~5th century CE) says : "I am Ārya, of pure conduct, of good lineage.  I have studied Śabda (Vyākaraṇa) & Hetusamaya (Nyāya).  I am an officer of the King.."  Aim of Varna Vyavastha in short:- The ultimate goal of the all dos & don'ts of Dharmaśāstras is the realisation of Brahman & mokṣa.  It's a process which begins with identifying one's Self with a varṇa, gender, etc., and ends in giving up such identification.  The last statement of Manusmṛti points to that. "By saying 'of whosoever', it has been stated that the differences of jāti, varṇa, āśrama, age, man, woman, high, low, etc., which are seen in the world, don't become hindrances against Śāstrīya wisdom." - Ānandagiri Ref.: Commentary on verse 91 of Ādi Śaṅkarācārya's Śataślokī. Shudras originated from the feet of Lord as per Hindu scriptures:- This argument by Anti-H...

🕉️[ A ʙᴇᴀᴜᴛɪғᴜʟ ᴄᴏɴᴠᴇʀsᴀᴛɪᴏɴ ʙᴇᴛᴡᴇᴇɴ Cʜᴀɪᴛᴀɴʏᴀ Mᴀʜᴀᴘʀᴀʙʜᴜ ᴡɪᴛʜ ʜɪs ᴍᴏᴛʜᴇʀ ᴅᴇsᴄʀɪʙɪɴɢ ᴛʜᴇ ᴄᴏɴғɪᴅᴇɴᴛɪᴀʟ ғᴀᴄᴛs ᴀʙᴏᴜᴛ Hɪᴍsᴇʟғ ᴀɴᴅ ᴛʜᴇ ᴀᴄᴛᴜᴀʟ ɪᴅᴇɴᴛɪᴛʏ ᴏғ ᴍᴏᴛʜᴇʀ Śᴀᴄɪ̄ ]🕉️ Chaitanya Mahaprabhu's plan to take sannyāsa reached to his mother Śacīdevi's ears. She then repeatedly lost consciousness in great distress. When she eventually saw Mahāprabhu in a relaxed mood, she came before the Lord and expressed her grief in various heartfelt words. Mahāprabhu then solaced mother Śacī by describing the confidential facts about Himself and the actual identity of mother Śacī, and mother Śacī became somewhat pacified. প্রভু বলে,—“মাতা, তুমি স্থির কর মন শুন যত জন্ম আমি তোমার নন্দন ॥  The Lord said, “O mother, pacify your mind and hear how many lifetimes I have been your son. চিত্ত দিযাশুনহ আপন গুণ-গ্রাম কোন কালে আছিল তোমার `পৃশ্নি’ নাম ॥  “Hear attentively about your own glories. Sometime in the past your name was Pṛśni. তথায আছিলা তুমি আমার জননীতবে তুমি স্বর্গে হৈলে `অদিতি’ আপনি ॥ “At that t...

We have often heard this from Anti-Hindu squads(Leftists+Ambedkarites especially) that 👇 "Pour molten lead into the ears of the lower caste Shudras, if he intentionally listens for committing to memorize the Vedas." ~ Gautama Dharma Sutra 12.4) Most Hindus unable to answer this and unfortunately trapped into this. Here's the answer:-👇 These are just cherry picked verses to try to make hindus feel guilty. These injunctions fall under the literary category of hyperbole (atishayokti), not meant to be taken literally. For example:- A brahmin who drank alcohol must drink red-hot wine until his body is fully burnt", But no such punishment is prescribed for Shudras. So they're free to enjoy. But Anti-Hindu squads never showed you this things. Let's see from the most famous Brahmanical scripture Manusmriti what it said abou this 👇 Manu Smriti 11.90:-  "A twice-born person(Dvija), having, through folly, drunk wine, shall drink wine red-hot; he becomes freed fr...

Shambuka-vadha is a simple incident which has been twisted to generate greatest confusion about Rāmāyana and Hinduism. Many people do mental gymnastics but don't find an explanation. However, with sincerity and devotion, we can find an explanation in Ramayana itself. Let's look at this incident. Why did Lord Rāma kill Shambūka? What did Shambūka say? Was this killing justified? What words were said exactly by him? Is this story an interpolation ? Let's see.  An aged Brahmana brought the dead body of his very young son to Rāma’s presence and complained that the death of his young boy had happened in Rāma’s kingdom only because of some grievous misconduct on Rāma’s part (7.64.9). After knowing the reason of young boy’s death from his advisors, Rāma went searching for Shambūka (a shūdra) who was doing ugra tapas (सुमहत् तपः) while hanging upside down. Rāma cut off his head and that, as already predicted by Rāma’s advisors, the young boy came back to life (तस्मिन् मुहूर्ते बालो...

 4Death seeks to kill Brahmins because of the failure to recite the Vedas, the dereliction of the rules of proper conduct, laziness, and faults with respect to food. Chapter 5 If he gets the urge, let him make an animal out of butter or flour; but he must never entertain the desire to kill an animal for a futile reason. 38When a man kills an animal for a futile reason, after death he will be subject in birth after birth to being slain as many times as the number of hairs on that animal. 45If someone, craving his own pleasure, harms harmless creatures, he will not find happiness anywhere while he is still alive or after death. 46When someone has no desire to tie up, kill, or cause pain* to living creatures and seeks the welfare of all beings, he obtains endless bliss. 47Whatever a man contemplates, whatever a man undertakes, whatever a man takes a liking to*—all that he obtains without effort, when he does no harm to any creature. Chapter 8 When a man kills in accordance with the La...

Ramagupta (around~ late 4th century CE), according to the Sanskrit play Devichandraguptam, was an emperor of the Gupta dynasty of northern India. The surviving fragments of the play, combined with other literary evidence, suggest that he agreed to surrender his wife Dhruvadevi to a Shaka enemy: However, his brother Chandragupta II killed the Shaka enemy, and later dethroned him, marrying Dhruvadevi. The official Gupta genealogy does not mention Ramagupta, and therefore, the historicity of the Devichandraguptam narrative is debated. Several other sources refer to the events mentioned in the play, but these sources do not mention Ramagupta by name, and may be based on the play itself.  Many years ago, three passages of the lost play, the Devi-Chandragupta of Vishakhadeva (generally identified with the playwright Vishakhadatta), were found in a manuscript of Bhoja’s Shrin-gara-prakasha, while six passages were found in a manuscript of Ramachandra and Gunachandra’s Natyadarpana. Taken...

Debunking The myth of the So-called "Puras(forts)" in RigVeda, which According to Parpola was in BMAC where forts in circular shapes were found, the shape described in the early parts of the Rigveda as the enemy forts of Indra.  Parpola (1988) extracts the Rgvedic verses where Indra, the purandara 'fort-destroyer' is active in the destruction of the ninety-nine or hundred puras 'forts' of his enemies, the Dasas. Based on a verse from the Satapatha Brahmana (6.3.3.24-25), and drawing on the work of Wilhelm Rau, Parpola proposes that a significant feature of these forts is that they are tripura, or have a threefold structure Parpola takes this to mean not only that the forts are surrounded by concentric circular walls but also that the forts themselves are circular in construction. Divodasa's chief enemy, Sambara, possessed a hundred (or ninety-nine) forts and was said to have resided in a mountainous domain. This, according to Parpola, could have been Bactr...