Marriage advice for Hindu snAtaka-s

Mate selection

Mate selection is a tough problem. The best laid plans can still result in disastrous choices. I observe chatter amongst “soon to be married” Hindu-s with a neo-traditional bent (reminding me of myself at that stage). As a fairly experienced (but still young <10 married yrs) gRhastha on a successful (though hard-won) trajectory, let me shed light some light on mistakes I’ve personally made or seen.

  • Don’t believe in and actively reject “love”. Say it a few dozen times.
    • No – I did not make this mistake. But I wildly underestimated the hormonal surges that bonds one to a “logically and carefully” chosen mate shortly after the first meeting.
  • Measure the intellectual distance accurately (don’t be fooled).
    • Yes – I was fooled. If she is into idiot bAba XYZ while you’re into vyAsa and vasiShTha – you (and she with her abysmal shAstra-knowledge) might well be fooled. No – you are not that alike and if you’re serious about being an effective gRhastha (in the traditional sense), you’re in for a big series of quarrels and hardship.
    • Don’t sweat about “scientific” savvy.
      • “Scientific” savvy often comes at the cost of educated idiot type rejection of shAstra-s, sages and rituals.
      • Any damage done due to “unscientific” input is minute compared to the possible damage of “intellectual yet idiot” input.
    • A good way to measure this (for a brAhmaNa) would be in the following terms.
      • The trivarga in the puruShArtha – Especially, how different are the views on gRhastha-dharma.
      • Does the couple seek tapas (the true wealth of brAhmaNa-s) or sukha (appropriate for shUdra-s)?
  • Measure the personality distance well. A lot of women tend to be fickle minded and neurotic! And this is not easy to detect at all! Even if the women you closely associated with (mother, sister etc..) are not that way.
    • Yes, I failed to understand this.
    • Now, people of different personality types can get along fine (given very strong intellectual agreement, and special compensatory effort). But, this can come and bite you if you are way more “hardline” than the woman; and if you mistakenly expect to turn her round by way of ready arguments.
    • Practical solution – both potential partners take the 5 factor personality test (example here).
  • Please don’t underestimate the cost and effort of “red-pill“ing a “normie” partner.
    • Guilty here. I was so arrogant that I thought that it is generally suboptimal from the social point of view for two strong dhArmika minded people to come together in marriage (- that would make one good family; but if they were to choose and “convert” decadent mates – you’d get TWO good families).
    • Now, this can succeed, but it requires HUGE determination (a long drawn battle of proverbially trying to straighten the dog’s tail, fighting back decadent family supporters), MUCH pain. It will be like walking on a razor’s edge with a long standing risk of failure. You will curse yourself – guaranteed.
    • Further, there might be a biological cost (in reduced offspring count). Considering this, your naive calculation might well be off.
  • Don’t fixate on IQ (or proxies thereof like high scores in standardized tests or advanced academic degrees and tastes).
    • Remember that your ancestors, marrying into the same gene-pool without regard to such metrics, were able to produce a great line of luminaries. Further, remember that high IQ can and does manifest non-academically – example in the pursuit of art-related shAstra-s, ability to memorize long stotra-s etc..
    • Women enmeshed in “careers”, despite having high IQ, may be idiots (like viShNusharman’s mUrkha-paNDita-s or NN Taleb’s “Intellectual Yet Idiot”s) and low quality mates (from a biological perspective). And this applies to IYI offspring as well. Hence, your fixation may result in quantitative (and if you are unsuccessful in your battles – qualitative) decline in your (and your clan’s) offspring.
  • Don’t be afraid to call it off. (You might learn about the shit you’re getting into after the initial agreement but before the actual marriage.)
    • You may feel honor bound, family-pressured etc.. But damn it, it is the age of kali – when things turn sour, decadent women (and the associated manthara-s and kaikayi-s) will threaten divorce or suicide type shit which would have shocked your forefathers. How much worse is that? Remember – women can be quite fickle. (Recall also that Apastamba clearly even recommends a second wife if the first is incapable of playing her dhArmika role as a patnI. “धर्मप्रजासंपन्ने दारे नान्यां कुर्वीत १२ अन्यतराभावे कार्या प्राग् अग्न्याधेयात् १३ ” इत्यापस्तम्बधर्मसूत्रेषु। आधुनिके युगे भीमरावस्मृतिबलेन विच्छेदो ऽनिवार्यस् तस्मिन् सन्दर्भे। But then, you will have much more to loose, and your choices will be second rate.)
  • Be wary of inter-caste marriage.
    • No – not my mistake. But I’ve seen it yield much pain elsewhere at close quarters.
    • Many “highly educated” shUdra-s (in marked contrast to their parents) are filled with bile and hatred for brAhmaNa-s, even if concealed well at the time of betrothal.

Marriage maintenance

  • Attend to the woman’s kAma (especially if you got a fickle, neurotic one.).
    • I mean – especially just complementing her, “spending time” with her etc..
    • Remember that you might be competing for your wife’s loyalty and support with dhArmika enemies (her normie friend circle, parents etc..). You cannot win her over with intellectual arguments alone – the battle of feelings should be won. This is where this effort pays off.
  • Be wary of your laukika in-laws – especially if they are proud of their “education”. They would be ideally placed to poison your (weak-minded) wife’s mind against your values and “tyranny”. Ask yourself: Do you want to live under their supervision, mediation and interference? Would you cede your right to scold your wife when she’s negligent in her dharma? Listen to your gut – be not too magnanimous about letting insults and such signals pass neglected. Spare a lot of drama, keep a good distance. Better hire domestic helpers and nannies than take their help. (This applies especially if you’re abroad.)

Related discussions and articles


Some comments about a humanities apology

Original article here.
(Please read the comments as being imaginarily addressed to the author)
“Progressives who want to turn the humanities into a laboratory for social change, a catalyst for cultural revolution, a training camp for activists, are guilty of the same instrumentalization. When they impose de facto ideological litmus tests for scholars working in every field, they betray their conviction that the humanities exist only to serve a contemporary political and social end.” :-) Reminds me of NN Taleb saying: “Humanities academics are rejects w/no common sense substituting thinking w/universal slogans, destroying student’s discernment, reasoning”.

“From that period on, for two centuries, to become a reputable and licensed teacher of theology, you needed to produce hundreds and hundreds of pages of densely argued commentary on the Sentences of Peter Lombard, a twelfth-century compendium of theology. Tens of thousands of these commentaries weigh down the shelves of European manuscript libraries, many of them probably never actually read in the seven hundred odd years since they were written. Masters of arts wrote commentaries on Aristotle. These number again in the thousands—so many that we do not even know how many still exist, much less what they actually say.” – Reminds me of the expectation from paNDita-s of worth to produce a commentary on a nyAya or kAvyashAstra text in our past.

“Academic overproduction has always been a feature of the university and always will be. It is structural. Academic works are written for many reasons—for qualification, for institutional and personal advancement, even to be a lasting contribution. But they are not written to be read, at least in the normal sense of the term.” – Insightful and true. This one I must save.

“Another says that the humanities is about the search for values. But “values” is a hard thing to put in a long diachronic frame because it is not clear that there is any analogous notion in any culture besides our own.” – hehe. we call it puruShArtha-s bro.

“No one is ever going to want to learn Sanskrit because it will give them a leg up in a fast-moving economy. No, people want to learn Sanskrit for inscrutable reasons, and along the way they may (or may not) obtain mental sharpness and intellectual agility.” – yeah, inscrutable to you. And the “mental sharpness” may or may not come to those such as you westerners who claim to be sanskrit scholars but are unable and unlikely to ever compose a decent kAvya or even converse at length.

“But do they? An informal survey of humanities scholars might not lead one to optimism on that score. Even then, incommensurate paradigms pose a challenge. A polyamorist who volunteers for Greenpeace may be one person’s ethical paradigm; a staunch monogamist who happens to drive an SUV is another’s. But they are not obviously compatible with each other. Which one would a humanistic education produce?” – yeah, stay confused. it’s up to the ideology to have the infrastructure for producing *its* humanities scholars. In our case we want Arya-s like vyAsa, vAlmIki … and appayya dIxita.

“They did, however, believe that conjugating irregular verbs would mysteriously produce moral improvement (perhaps it did), but they were not too concerned about how. They simply believed in the humanities, and knew from experience that they would bring students above the categories of nation, vocation, and time to become members of a class constrained by no such boundaries.” – first sentence is good, but you slip in the second. In our case, saMskAra was to be accumulated in a variety of areas – language, music, dance, ritual etc.., and the notion was not to join the ranks of the sages of yore.

“The humanities and the university do need defenders, and the arts have had advocates as long as they have existed. The way to defend the arts is to practice them.” – Good – you got it. Especially the last sentence. I’ve seen far far better nyAya, vyAkaraNa and kAvya savants OUTSIDE universities than within them.

“The humanities, which predate the university and may well survive it, will endure—even if there is no case to defend them.” – too bad you haven’t got a case. you’re quite condescending with the first part though. Independently wealthy people (not in the sense of having lots of money but in the sense of not needing much more than they have/ get) will quite ably take it forward (as they always have).

Identifying and using the solar Diurnal plane easily

Acknowledgement and corrections

An earlier version of this post made some mistakes including:

  • the huge blunder of confusing the plane defined by the solar Diurnal plane (defined below) with the ecliptic plane. Corrected thanks to shrI trasadasyu [TW].
  • an untested idea for identifying the plane defined by the Diurnal plane (defined below) by drawing a 23.5 degree line over the EW line – it was solidly dismissed thanks to shrI trasadasyu [TW].
  • wrong methods about tracking something close to the solar Diurnal plane using
    • a plank with a linear shadow
    • two sticks
    • sun rise and set poitions and a middle solar position.


There was a long discussion about the following brAhmaNa of the taittirIyakas.

यत्पुण्य॒न्नक्ष॑त्रम् । तद्बट्कु॑र्वीतोपव्यु॒षम् । य॒दा वै सूर्य॑ उ॒देति॑ । अथ॒ नक्ष॑त्र॒न्नैति॑ । याव॑ति॒ तत्र॒ सूर्यो॒ गच्छे॑त् । यत्र॑ जघ॒न्यं॑ पश्ये॑त् । ताव॑ति कुर्वीत यत्का॒री स्यात् । पु॒ण्या॒ह ए॒व कु॑रुते । ए॒वं ह॒ वै य॒ज्ञेषु॑ञ्च श॒तद्यु॑म्नञ्च मा॒थ्स्यो नि॑रवसाय॒याञ्च॑कार ।। 6 ।।

(तैत्तिरीयब्राह्मणे सायणभाष्ये ऽत्र, भट्टभास्करभाष्ये ऽत्र)

The classical commentators (as well as modern shrauta and smArta ritualists familiar with ancient and modern astronomy I checked with) clearly require measurement of the time required by the sun to “reach” a certain point “behind” the position of a desired naxatra at sunrise. Of course, this means reaching a certain point on the sun’s daily path, [let’s say that it lies in something called the Diurnal circle (defined below)], which is comparable (say in altitude or proximity) to the point where the nakShatra was last seen.

Certain objections were raised, among which were (I paraphrase and correct misstatements):

  • “You cant see the “dirunal plane” with the naked eye! It’s hard to get! They did not have compass and divider.”
    • Response: This objection is addressed with this note. We will show that without needing to stare at the sun, and no fancy instruments, we get the Diurnal plane accurately.
  • “The ancestors at that point in time were not known to calculate.”
    • Response: Since a device for measuring time and ability to multiply and divide is all that is required, this we dismiss.
  • “It’s not as easy as you say. Try it.”
    • Response: Challenge accepted. See below.

Initial definitions

Celestial equatorial plane: Celestial equator and the plane corresponding to it is pictured below. celestial equator: 1. the great circle on the celestial sphere midway between the north and south celestial poles. 2. the great circle on the celestial sphere determined by extending the Earth’s equator to the celestial sphere. Daily motions of celestial objects occur in planes parallel to the celestial equator.

Diurnal circle: The apparent path of a star in the sky during one day due to the the rotation of the Earth. Diurnal circles are parallel to the celestial equator. Note that the diurnal circle for a day is NOT the ecliptic (a blunder in an earlier version of this post). Let the plane defined by the diurnal circle be called Diurnal plane.

Ecliptic: From the point of view of a person on Earth, the sun appears to travel through a path of constellations called the ecliptic. The plane corresponding to this is called the ecliptic plane. This is pictured below, in reference to the equatorial plane (specified by “cardinal directions” NSEW).


Getting the celestial equator plane

EW line lies within the equatorial plane. You of course need a third point to completely define the equatorial plane, and this is easy to be had using the apparent altitude of the Celestial north pole. A picture speaks a thousand words, so:

So just line the base of a plank along the EW line, then tilt it by the angle of the pole star. Now the plank is parallel to the celestial equatorial plane and the diurnal plane.

Getting the arc of the sun given the diurnal plane.

This is simple, but I say it explicitly just in case folks don’t get it at once.

  • Just use a stick lying flat on the Diurnal plane (a plank or a screen as described above), with its lower end fixed at a point. Draw a semicircle on the face of the Diurnal plane.  There – you have something corresponding to the diurnal arc.
  • At any point in time, you can note the position of the sun by moving the top of this stick (lying on the Diurnal plane as described above) so that it casts no shadow.
  • You can do fancy things like dividing the arc into 5*3 sections corresponding to the 5*3 muhUrta-s in a day, as described in the tattirIya brAhmaNa (तैत्तिरीयब्राह्मणे सायणभाष्ये ऽत्र, भट्टभास्करभाष्ये ऽत्र। ).

Projecting the position of a star on to the Diurnal plane (or plank)

Hold up a rectangular plank with the same orientation as the Diurnal plane – up to your eyes with one hand. Place another rectangular plank on it so that it’s base fully lies on the “Diurnal plane” plank, and so one of the points on its base overlies the center of the semicircle described in the “Getting the arc of the sun given the Diurnal plane” section. Now, you can move this “perpendicular” plank like you were moving a stick in the “Getting the arc of the sun given the Diurnal plane” section. Move it so that the naxatra you’re interested in is collinear with the “perpendicular” plank (you should hold the planks so that only the edge of the perpendicular plank is visible to you). See example where I sight and project a tree leaf below.

There – mark the position of the perpendicular plank. This radial spoke is where the sun must come to be in the position dictated by the brAhmaNa.

Predicting starset time

1. Measure the angular velocity of the star after it rises by measuring two positions an hour apart: v= (s2-s1)/1.
2. Find the angular position p of the star at a given time.
3. Get angular span s of horizon in the equatorial plane the star is in. (Simple by holding a plank parallel to the equatorial plane and sighting the star and points on both horizons.)
4. Use the above to determine when it sets. (s-p)/v .


देवनक्षत्राणां देवनक्षत्रवं कथम्?


२७ नक्षत्राणि प्रख्यातानि। तेषां सूचिर् अत्रास्ति।

ब्राह्मणांशो यथा – दे॒व॒न॒क्ष॒त्राणि॒ वा अ॒न्यानि॑ ।। य॒म॒न॒क्ष॒त्राण्य॒न्यानि॑ । कृत्ति॑का प्रथ॒मम् । विशा॑खे उत्त॒मम् । तानि॑ देवनक्ष॒त्राणि॑ । अ॒नू॒रा॒धा प्र॑थ॒मम् । अ॒प॒भर॑णीरुत्त॒मम् । तानि॑ यमनक्ष॒त्राणि॑ । यानि॑ देवनक्ष॒त्राणि॑ । तानि॒ दक्षि॑णेन॒ परि॑यन्ति । यानि॑ यमनक्ष॒त्राणि॑ ।। 12 ।। तान्युत्त॑रेण ।

तैत्तिरीयब्राह्मणं (यस्य सायणभाष्यम् अत्र) तेषु कानिचन देवनक्षत्राणीति निर्दिशति (कृत्तिकाः – विशाखाः), अपराणि यमनक्षत्राणीति। अस्य किं कारणम्? को न्यायः?

प्रयोजनम् प्रश्नस्य

नक्षत्राणि कर्मकालं निर्दिशन्ति। यथा प्राक्तन-ब्राह्मणम् –

यदत॑रन्न् । तत्तार॑काणान्तारक॒त्वम् । यो वा इ॒ह यज॑ते । अ॒मु स लो॒कन्न॑क्षते । तन्नक्ष॑त्राणान्नक्षत्र॒त्वम् ।। दे॒व॒गृ॒हा वै नक्ष॑त्राणि । य ए॒वव्वेँद॑ । गृ॒ह्ये॑व भ॑वति । यानि॒ वा इ॒मानि॑ पृथि॒व्याश्चि॒त्राणि॑ । तानि॒ नक्ष॑त्राणि । तस्मा॑दश्ली॒लना॑म श्चि॒त्रे । नाव॑स्ये॒न्न य॑जेत । यथा॑ पापा॒हे कु॑रु॒ते । ता॒दृगे॒व तत् ।

अयनचलनकारणेन काले काले ज्योतिर्विद्यापरिष्कारो ऽपेक्ष्यते। कथञ्चिदधुना यथा चन्द्रस्य कृत्तिकानक्षत्रसूचकं‌ खस्थानं न ह कृत्तिकासु वर्तते। एवं‌  दिनस्य नक्षत्रसंयोगे ज्ञातव्ये नक्षत्रमण्डलम् अन्तरा खभागान्तरम् एव द्रष्टव्यं स्यात्! अतो ऽस्मिन् निर्देशे ब्राह्मणकर्तॄणां ब्रह्मणश्चाभिप्रायो ऽवगन्तव्यः।


  1. 2300BCE इति वर्षस्य परिसरे पुरो ऽवर्तन्त कृत्तिकाः विषुवसमये। तदा हि ब्राह्मणांशा इमय् आविरभवन्। पुरो वर्तमानाभ्यः कृत्तिकाभ्य आरभ्य नक्षत्राणाम् अर्धं देवनक्षत्रगुच्छम् इति निरदिशन्।
    1. आक्षेपः – उदगयने सूर्ये वर्तमाने देवानां दिनञ्चेत् तद्धि देवकर्मणां हितञ्चेन् ननूत्तरायणोचितनक्षत्राण्य् एव देवनक्षत्रत्वे चेयान्य् अभविष्यन्?
  2. 6000BCE इति वर्षस्य परिसरय् उत्तरायणारम्भे ऽवर्तन्त कृत्तिकाः। उत्तरायणं‌ हि तदा कृत्तिकादिनक्षत्रार्धेवर्तत सूर्यस्य। तेन हि देवनक्षत्रव्यपदेशोऽयं सङ्गतः।
    1. आक्षेपः – तैत्तिरीयश्रुतिस् ततोऽप्यर्वाचीनेति प्रमाणान्तराणि बहूनि। अन्येषु श्रुतिभागेषूक्तानि नक्षत्रस्थानानि तासाम् 4500BCE-तो  ऽर्वाचीनतां दिशन्ति।


Salute the dolphin (ursa minor) every night after sandhyAvandanam

Anglophones – English tips interleaved in the actual procedure for your benefit.

प्राक्कथनम् -ध्रुवे विस्मयः

अत्रास्मिन् देशे काले च शीघ्रमेव निशारभते। ह्यो यथासाधरणं रात्रौ यथाभ्यासं चलन् दूरवाण्यां रक्षितं रामायणं शृण्वन् खम् अपश्यम्। नित्यम् पश्याम्य् उद्यन्तं रुद्रम्, मृगशीर्षम् आर्द्राञ्च, प्रजापतिमपि। तत्र तत्र Castor, Pollox (पुनर्वसू) इत्यादीनि ऋक्षाणि, Cassiopeia, Taurus इत्यादीन्य् अपि मण्डलान्य् अपि पश्यामि, यथापेक्षं Google skymap इत्युपयुज्य। एवं सप्तर्षीमण्डलं पवित्रं दृष्ट्वा, ध्रुवे नक्षत्रे ऽपतद्दृष्टिः। अस्यास् ताराया महिम्नः स्मृत्या पुनरेव विस्मयो जातः। मनश्चक्षुषा नक्षत्रमण्डलानि ताम् परितः प्रदक्षिणं गच्छन्ति दृष्टानि। अयनचलनवशाद् ध्रुवस्थानीयऋक्षपर्याया अपि स्मृताः।
पुनरनेन ऋतप्रज्ञा यथापेक्षम् प्रावर्तत। स्मृतं सन्ध्यावन्दनम् कर्म, औपासनञ्चापि, प्रातस्सन्ध्यासु शयनाज् जायमानस्य पापस्य वारणार्थम् अधुना क्रियमाणः शीघ्रजागरण-यत्नविशेषः, पर्वसु स्थालीपाकः, ऋतुष्व् अग्रायणम्, वर्षासु सर्पबलिर् इत्यादीन्यपि। गतपर्वण्य् उषसि सानन्दं मन्त्रपुष्पं गायता दृष्टं चन्द्रग्रहणम् (Blue moon, a total lunar eclipse and a supermoon) अप्यस्मिन् स्मरामि। अस्या अद्भुत-प्राकृतिक-व्यवस्थाया भाग्यहम् इत्य् आत्मसाक्षात्कारोऽपि कश्चन। वन्दनीयो ध्रुव इति निश्चयो जातः।
ध्रुववन्दनम् इति किञ्चन कर्म ब्राह्मणेषु चोदितम् इति हरीशमहोदयाज् ज्ञातम्। तद्धि नित्यं तद्गृहय् अनुष्ठीयमानं दृष्टम् – तदधीनाभ्याम् बालाभ्याम् अपि। श्रुतिचोदितं चेन् मयाऽपि कार्यमेवेति निश्चयो मनस्य् आसीद् गतवर्षात्। किञ्च ज्ञानाभावादैतावन्नानुष्ठितम्। तत्कल्पान्वेषणे वीर्यवत्प्रयत्नो न पुरा विहितः। किञ्च तथा विधातुम् अद्य देवाः प्रैरयन्।

ध्रुवमण्डलस्य शिंशुमारता


नक्षत्रविन्यासस्मृत्यै नानाजनसमुदाया मनसि नाना चित्राणि कथानकानि चाकल्पयन्। यावनाः भल्लूकम् इव कल्पयन्ति ध्रुवमण्डलम्। अस्मत्पूर्वजास् त्वर्वाचीनाः शिशुमारम्  तत्पुच्छं वा (सायणशङ्करभाष्योल्लेखाव् अधः)! तदस्माकीनम् एव स्मृतिचित्रं‌ रोचतेतराम् मे व्यक्ततायाः। वीक्षध्वम् –

(यवनानाम् शिशुमारमण्डलान्तरम् Dolphinus इति वर्तत एव।, यथा –
Image result for ursa minor as a dolphin
विष्णुसहस्रनामभाष्ये शङ्करः –
एवञ्च आरण्यके तैत्तिरीये सायणभाष्यान्विते ऽत्र

Ancient YV seers saw a different Polaris and dolphin tail

Quoting from the Wiki:

Currently Polaris is extremely well suited to mark the position of the north celestial pole, as Polaris is a moderately bright star with a visual magnitude of 2.1 (variable), and it is located about one degree from the pole.[16]

The previous pole star was Kochab (Beta Ursae Minoris, β UMi, β Ursae Minoris), the brightest star in the bowl of the “Little Dipper”, located 16 degrees from Polaris. It held that role from 1500 BC to AD 500 .[17] It was not quite as accurate in its day as Polaris is today.[17] Today, Kochab and its neighbor Pherkad are referred to as the “Guardians of the Pole” (meaning Polaris).[17]

On the other hand, Thuban in the constellation Draco, which was the pole star in 3000 BC, is much less conspicuous at magnitude 3.67 (one-fifth as bright as Polaris); today it is invisible in light-polluted urban skies.

My initial guess was that they would have seen Kochab (just 7 deg off). Ursa minor would still have been the shishumAra.
However, a related Twitter conversation suggests that Polaris was Thuban and the shiMshumAra was Draco:
Media preview
Observe how Draco can be visualized as shishumAra as well – you can make out a snout, tail and a dorsal fin (or ventral fin depending on orientation). Even Ursa Minor (whole or part) can be considered one half of the tail. One can even speculatively match the stars identified with the deity-components of the dolphin as listed in the veda and purANa quotes (eg- it would be tempting to match the 4 stars in the fin with the otherwise anatomically implausible “fore and hind legs” mentioned therein).


कल्पोऽपि विस्मयावहः। आरण्यके तैत्तिरीये सायणभाष्यान्विते ऽत्रोक्तःभट्टभास्करटीकायान्तु स्पष्टं विनियोगकाल्पोऽनुक्तः – किञ्च “दिवि भवो दिव्य” इति शिशुमारविवरणान् नक्षत्रमण्डलविशेषग्रहणं युज्यते। (मन्त्रेऽपि शिशुमारम् उद्दिश्य ध्रुवस्य क्षितिर् असीत्युक्तम् अवधेयम्)। ध्रुवमण्डलं शिशुमारं कल्पयतु। कोऽसौ शिशुमारः?
(Face Ploaris. Meditate on the dophin.)
यस्मै॒ नम॒स्
तच्छिरो॒ धर्मो॑ मू॒र्धानं॑
ब्र॒ह्म+उत्त॑रा॒ हनु॑र् य॒ज्ञोऽध॑रा॒
विष्णु॒र्॒ हृद॑यँ
सव्वँथ्स॒रः प्र॒जन॑नम्
अ॒श्विनौ॑ पूर्व॒पादा॑व्
अ॒ग्निः पुच्छ॑स्य प्रथ॒मङ्काण्ड॒न्, तत॒ इन्द्र॒स्, ततः॑ प्र॒जाप॑ति॒र्, अभ॑यञ् चतु॒र्थँ
स वा ए॒ष दि॒व्यश् शा॑क्व॒रश् शिशु॑मार॒स्
(ब्रह्माण्डपुराणस्य 23.101-104 इत्यनेन तोलनीयम् – यथोक्तमत्र।)
(Remember the benefit of knowing the dolphin)
तँ ह॒ य ए॒वव्ँ वेदाप॑ पुनर्मृ॒त्युञ्ज॑यति॒।
जय॑ति स्व॒र्गल्लो॒कन् नाध्वनि॒ प्रमी॑यते॒।
नाफ्सु प्रमी॑यते॒ नाग्नौ प्रमी॑यते॒ नान॒पत्यः॑ प्रमी॒यते॑। ल॒घ्वान्नो॑ भवति।
(Salute Polaris in the tail, made of agni, indra, prajApati and fearlessness)
ध्रु॒वस्त्वम॑सि। ध्रु॒वस्य क्षि॑तमसि।
त्वं भू॒ताना॒मधि॑पतिरसि॒। त्वं भू॒ताना॒ँ श्रेष्ठो॑ऽसि॒।
त्वां भू॒तान्युप॑ प॒र्याव॑र्तन्ते॒। नम॑स्ते॒ नम॒स्सर्व॑न्ते॒ नमः॑ । (22) ।। 19 ।


On padmAvat and punishing brothelwood

I haven’t seen the controversial padmAvat. I hear that it is a box office hit. It is no surprise that most people are idiots and/ or shameless in their adharma (which includes encouraging asat-kAvya). Since I endeavor not to belong to that category to the best of my abilities, I won’t pay to see the movie – though I might see it without paying sometime down the line – partly in order to study the enemy. Neither will I let my family be dragged into that cesspool (राजा राष्ट्रकृतं भुङ्क्ते राज्ञः पापं पुरोहितः।  भर्ता च स्त्रीकृतं पापं शिष्यपापं गुरुस्तथा।। ).

What are the objections to padmAvat?

  • “Padmavat movie depicts something not even in Malik Muhammad Jayasi’s original work – that the root cause of the invasion of Chittor was that the Brahmin purohit rAghava defected after he was caught being a sex pervert (peeping tom). In vengeance, he induces Alauddin to invade to capture Padmini.” – TW1. Jayasi’s work blamed a black-magic performing musician instead – TW2, SW. (“Evil Brahmin cause of Hindu suffering”. Such negative presentation – albeit muted- is familiar from “Baji Rao Mastani” depiction of conservative brAhmaNa-s and bAji’s mother.)
  • Fictional Muslim characters like Mehrunnisa and Khan are fabricated to show Muslims in good light. These characters are found neither in epic nor in history.
  • rAjaputra-s object to their revered queen being depicted in inappropriate behavior (a dance before men). Most others might not object, but I can sympathize. Would I want my mother or grandmother thus depicted? (No, our clan and the broader varNa have no tradition of social dances by women – unlike say the gujju-s.)


RIP-ing dead hindus

A note below I needed to recall on reactions to the death of a young and upcoming archaka gRhastha we knew. He was a good temple and gRhya ritualist who wouldn’t want to be caught dead (a literal as well as figurative choice of words) being treated as if he belonged to the corpse cult.

Actually, if there was something inappropriate said (albeit in ignorance, rather than obstinacy and ill-will), it was the ridiculous “Rest in Peace”. Now, to understand why, one would need to understand what the desert lunacies (where the phrase originates) consider to be the fate of the dead – the dead lie “resting” for a long long time until the day of judgement when they’re revived and judged. In contrast, hindu-s of most sorts believe that the dead keep moving – through the pitRloka where thrive on our grateful offerings, to svarga/ naraka/ vaikuNTha/ kailaasa etc.. and thence possibly back to earth. In other words, with “rest in peace” muttered by the ignorant, those with the “defect” of knowledge can’t but cringe at the effective “post-mortem conversion”.

अयोनौ निषिच्य प्रायश्चित्तम् (Applies to masturbation)

आपस्तम्बधर्मसूत्रेभ्यः –

अनार्यवपैशुनप्रतिषिद्धाऽचारेष्वभक्ष्याभोज्यापेयप्राशने शूद्रायां च रेतः सिक्त्वायोनौ च दोषवच्च कर्माभिसंधिपूर्वं कृत्वानभिसंधिपूर्वं वाब्लिङ्गाभिरप उपस्पृशेद्वारुणीभिर्वान्यैर्वा पवित्रैर्यथा कर्माभ्यासः

Pretty simple, right? 3 options. Of course, don’t forget that one needs to regain prayatatA beforehand. ( मूत्रं कृत्वा पुरीषं वा मूत्रपुरीषलेपानन्नलेपानुच्छिष्टलेपान्रेतसश्च ये लेपास्तान्प्रक्षाल्य पादौ चाचम्य प्रयतो भवति २३)

So, for people who don’t understand the sanskrit, an interpretive sub-summary of one option: To regain good status of ritual purity, wash off any stains and your feet, do Achamana, then do prokShaNa or snAna of yourself chanting the “ApohiShTha..” mantra.

Smirk all you like :-), but my intention here is to help young people interested in sticking to sadAchAra to the best of their abilities and circumstances.


सुरापाने प्रायश्चित्तम्

का सुरा? मद्यविशेषः।

  • तथा भविष्ये । “सुरा तु पैष्ठी मुख्योक्ता न तस्यास्त्वितरे समे ।”
  • मद्यं द्वादशविधं यथा पुलस्त्यः । “पानसं द्राक्षमाधूकं खार्ज्जूरं तालमैक्षवम् । माध्वीकं टाङ्कमाध्वीकं मैरेयं नारिकेलजम् ॥ समानानि विजानीयान्मद्यान्येकादशैव तु । द्वादशस्तु सुरा मद्यं सर्व्वेषामधमं स्मृतम् ॥” अनेन एकादशानां सुरात्वं निषेधयति मद्यशब्दो मदहेतुद्रव्यवचनः । अस्मादेव वचनात् नतु मद्यमात्रं सुराशब्दार्थः ।(इत्थं कल्पद्रुमे)
  • गौडी पैष्टी च माध्वी च विज्ञेया त्रिविधा सुरा । यथैवैका तथा सर्व्वा न पातव्या द्विजोत्तमैः ॥ (मनुस्मृतौ – केचन प्रक्षिप्त इति।) किञ्च – पश्चात् सुरा नाम मद्यभेद इति ज्ञायते – गौडीमाध्वीभिन्ना [अनुवादो ऽत्र] अतः वदन्ति – “त्रिविधा सुरेति गौडीमाध्व्योर्गौण- सुरात्वज्ञापनार्थम् । “
  • suraa is made from grains. (scotch, beer, whiskey, sake) Those made from molasses/ cane (rum), grapes (wine) are not surA – just madya.


पतनीयेष्वन्यतमम् सुरापानम्।

असुरा-मद्यपानं न तावद् घातकम् इति स्पष्टम् प्रायेण –

  • It is quoted in Smṛtitattva (p. 225);—in Vīramitrodaya (Āhnika 548);—in Madanapārijāta (p. 814), to the effect that the Mādhvī and the Gauḍī are forbidden only for the Brāhmaṇa, not for the Kṣatriya and the Vaiśya; but they are forbidden for all the three higher castes during the period of studentship;—and in Smṛtisāroddhāra (p. 355). [अनुवादो ऽत्र]

कुतः पापम्?

  • सुरा वै मलमन्नानां पाप्मा च मलमुच्यते । तस्माद् ब्राह्मणराजन्यौ वैश्यश्च न सुरां पिबेत् ॥ … अमेध्ये वा पतेन्मत्तो वैदिकं वाप्युदाहरेत् । अकार्य्यमन्यत् कुर्य्याद्वा ब्राह्मणो मदमोहितः ॥ यस्य कायगतं ब्रह्म मद्येनाप्लाव्यते सकृत् । तस्य व्यपैति ब्राह्मण्यं शूद्रत्वञ्च स गच्छति ॥ (मनुस्मृतौ – केचन प्रक्षिप्त इति।)


ज्ञात्वाऽपि सुष्ठु दोषगाम्भीर्यं ये पिबन्ति वै सुराम्, ते विरला एव।

किञ्च कलौ युगे प्रायेण धर्मशास्त्रेषु प्रधानभूतेष्व् अपि लोकानाम् अज्ञानम् महत्। ब्रह्मचर्ये च गुरवः प्रमादकराः। एवं बहवस् सुरापानदोषेणालिप्ताः। तेषाम् प्रामाणिकानाम् सन्मार्गम् प्रत्यानीतानाम् प्रायेण लघुतराणि स्युः प्रायश्चित्तानि –

  • गरुडपुराणे –
    • देशं कालं वयः शक्तिं पापं चावेक्ष्य यत्नतः ॥ १,१०५.४७ ॥ प्रायश्चितं प्रकल्प्यं स्याद्यत्र योक्ता तु निष्कृतिः ।

रहसि कृतञ्चेत् पापम्, तन्निष्कृतिर् लघुतरा भवति। युक्तं‌ तत् – संविख्यातपापानाम् दुष्प्रभावो महत्तरो ननु। यथा –

  • गरुडपुराणे
    • विख्यातदोषः कुर्वीत गुरोरनुमतं व्रतम् ॥ १,१०५.४९ ॥ असंविख्यातदोषस्तु रहस्यं व्रतमाचरेत् ।
  • मनुस्मृत्युल्लेखो ऽधो दत्तः।


  • आपस्तम्बधर्मसूत्रेषु (कल्प-कोशात्। )-
    • “सुरा – सुरापोऽग्निस्पर्शां (क्वतिथां) सुरां पिबेत् ३ …स्त्रीणां चैवम्”।
  • गरुडपुराणे (आङ्ग्लानुवादे ५५, १०५। मूलम् अत्र।)
    • विशिष्ट-निष्कृतयः
      • प्राणत्यागः
        • सुरापस्तु सुरां पीत्वा अग्निवर्णां द्विजोत्तमः ॥ १,५२.८ ॥ पयो घृतं वा गोमूत्रं तस्मात्पापात्प्रमुच्यते ।
        • सुराम्बुघृतगोमूत्रं पीत्वा शुद्धिः सुरापिणः ॥ १,१०५.२४ ॥ अग्निवर्णं घृतं वापि चीरवास जटी भवेत् । व्रतं ब्रह्महणः कुर्यात्पुनः संस्कारमर्हति ॥ १,१०५.२५ ॥
        • ब्रह्महा द्वादशाब्दानि कुटीं कृत्वा वने वसेत् । न्यस्येदात्मानमग्नौ वा सुसमिद्धे सुरापकः ॥ १,२२२.५२ ॥
      • असंविख्यातदोषस्तु रहस्यं व्रतमाचरेत् । … त्रिरात्रोपोषणो हुत्वा कूष्माण्डीभिर्घृतं शुचिः ॥ १,१०५.५२ ॥ सुरापः स्वर्णहारी च रुद्रजापी जले स्थितः ।
      • तीर्थनिषेवणम्
        • ब्रह्महत्या सुरापानं स्तेयं गुर्वङ्गनागमः । पापं तत्संगजं सर्वं गयाश्राद्धाद्विनश्यति ॥ १,८२.१७ ॥
        • तिरुपति-पापविनाशिन्यां स्नानम् (विवरणम् अत्र।) – शृणु भद्रे प्रवक्ष्यामि माहात्म्यं पापनाशनम् । इयं नदी महाभागे सदा पापविनाशिनी ॥ ३,२७.३ ॥ कलावित्थं विशालाक्षि महिमा दृश्यते भुवि । अत्र स्नानं प्रकर्तव्यं दातव्यं दान मुत्तमम् । ततश्च ज्ञानमासाद्य विविष्णुलोकं स गच्छति ॥ ३,२७.७ ॥ गुरुस्त्रीगमनाच्चन्द्र अहल्यायां गतो हरिः । सुरापानाच्च शुक्रस्तु सुवर्णहरणाद्बलिः ॥ ३,२७.८ ॥ ब्रह्महत्यायाश्च रुद्रो नागो दत्तापहारकः । सूतस्य हननाद्रामो निर्मुक्तो ह्यत्र भामिनि ॥ ३,२७.९ ॥ नानेन सदृशं तीर्थं न भूतं न भविष्यति । स्नानं कुरु महाभागे तेन सिद्धिं ह्यवाप्स्यसि ॥ ३,२७.१० ॥
    • धर्मनिष्ठे ब्राह्मणे पापस्यालेपः, साधारणप्रायश्चित्तेष्व् आश्रयः –
      • प्राणायामशतं कुर्यात्सर्वपापापनुक्त्ये । ओङ्काराभियुतं सोमसलिलप्रशनाच्छुचिः ॥ १,१०५.५४ ॥
      • अज्ञानकृतपापस्य नाशः सन्ध्यात्रये कृते ॥ १,१०५.५५ ॥ रुद्रैकादशजप्याद्धि पापनाशो भवेद्द्विजैः ।
      • वेदाभ्यासरतं शान्तं पञ्चयज्ञक्रियापरम् ॥ १,१०५.५६ ॥ न स्पृशन्ति हा पापानि चाशु स्मृत्वा ह्यपोहितः ।
      • जप्त्वा सहस्रगायत्त्रीं शुचिर्ब्रह्महणादृते ॥ १,१०५.५७ ॥
  • मनुस्मृतौ
    • इत्येतदेनसामुक्तं प्रायश्चित्तं यथाविधि । अत ऊर्ध्वं रहस्यानां प्रायश्चित्तं निबोधत ॥ … कौत्सं जप्त्वाऽप इत्येतद् वसिष्ठं च प्रतीत्य् ऋचम् । माहित्रं शुद्धवत्यश्च सुरापोऽपि विशुध्यति ॥ [अनुवादो ऽत्र]
      • The ‘Kautsa hymn’ is that which was revealed to, and given out by, the sage Kutsa,—the eight verses beginning with ‘Ap naḥ shoshuchadadham, etc.,’ found in the Ṛgveda (1.97.1).
      • ‘The Vāsiṣṭha hymn consisting of the triad of verses beginning with “Prati.”’—The group of three verses, ‘prati’ being the opening word of the hymn.—‘Pratistomebhirupasaṃvasiṣṭhāḥ, etc.’ (Ṛgveda, 7.80.1).
      • ‘Māhitra hymn’—that revealed to the Mahitṛs,—this also consists of three verses, and contains the term ‘Mahitṛ’ (Ṛgveda, 10.185.1). Some people read ‘Mahendram’ (for ‘Māhitram’); and this would mean the forty-eight verses ‘Mahān Indra ojase, etc. etc.’ (Ṛgveda, 8.8.1),—which is also called the ‘Payḥ-Sūkta.’
      • ‘Śuddhavati verses’—‘Eto indrastavāṃśudhim śuddhena, etc.’ (Ṛgveda, 8.95.7).
    • प्रकाशं कृते पापे – सुरां पीत्वा द्विजो मोहादग्निवर्णां सुरां पिबेत् । तया स काये निर्दग्धे मुच्यते किल्बिषात् ततः ॥ गोमूत्रमग्निवर्णं वा पिबेदुदकमेव वा । पयो घृतं वाऽ मरणाद् गोशकृद्रसमेव वा ॥ ९१ ॥ कणान् वा भक्षयेदब्दं पिण्याकं वा सकृत्निशि । सुरापानापनुत्त्यर्थं वालवासा जटी ध्वजी ॥ [अनुवादो ऽत्र]
  • अन्यत्र
    • Vaśiṣṭha (26.5).—‘Even a wine-drinker becomes pure, if he recites the hymn revealed to Kutsa—‘Apnaḥ, etc.’ and the hymn revealed to Vaśiṣṭha—‘Prati, etc.,’ the Māhitra hymn and the Śuddavatīs.’

      Viṣṇu (55.4).—‘By reciting the Aghamarṣaṇa hymn (and taking one meal of sacrificial food each day, for a month) a wine-drinker becomes freed from sin.’

      Yājñavalkya (3.303-304).—‘Having fasted for three days, having poured oblations of clarified butter, with the Kūṣmāṇḍa Mantras,—and reciting the Rudra hymn, standing in water, the wine-drinker and gold-stealer become purified; and afterwards a milch cow should be given away.’ [अनुवादो ऽत्र]

    • बृहस्पतिः – गौडीं माध्वीं सुरां पैष्टीं पीत्वा विप्रः समा- चरेत् । तप्तकृच्छं पराकञ्च चान्द्रायणमनुक्रमात्


आपस्तम्बधर्मसूत्रेषु भोजननियमाः



हिंसार्थेनासिना मांसं छिन्नमभोज्यम् १६ …यस्मिंश्चान्ने केशः स्यात् (पाकावस्थायां सति भिन्ना वार्ता) २३ अन्यद्वामेध्यम् २४ अमेध्यैरवमृष्टम् २५ कीटो वामेध्यसेवी २६ मूषकलाङ्गं वा २७ … कृतान्नं पर्युषितमखाद्यापेयानाद्यम् १७ शुक्तं च १८ … फाणित(शर्करादिः)-पृथुक (चिउडा)-तण्डुल-करम्ब (दधि+शक्तु)-भरुज-सक्तु-शाक-मांस-पिष्ट-क्षीरविकारौषधि-वनस्पति-मूल-फल-वर्जम् १९ शुक्तं चापरयोगम् २० … सर्वं मद्यमपेयम् २१ … तथैलकं पयः २२ उष्ट्रीक्षीर-मृगीक्षीर-सन्धिनीक्षीर-यमसूक्षीराणीति २३ धेनोश्चानिर्दशायाः (प्रसवाद् १० दिनेभ्यः प्राक्) २४ … तथा कीलालौषधीनां च २५ करञ्ज-पलण्डु-परारीकाः २६ यच्चान्यत् परिचक्षते २७ क्याक्वभोज्यमिति हि ब्राह्मणम् २८ …एकखुरोष्ट्रगवयग्रामसूकरशरभगवाम् २९ धेनु+अनडुहोर्भक्ष्यम् ३० मेध्यमानडुहमिति वाजसनेयकम् ३१ कुक्कुटो विकिराणाम् (=खनित्वा कीटान्यश्नन्ति ये तेषु, अभक्ष्यम्) ३२ प्लवः प्रतुदाम् ३३ क्रव्यादः ३४ हंसभासचक्रवाकसुपर्णाश्च ३५ क्रुञ्च-क्रौञ्च (एतेषु) वार्ध्राणस-लक्ष्मण-वर्जम् (अभक्ष्यम्) ३६ पञ्चनखानां गोधा-कच्छप-श्वाविट्-शल्यक-खण्ग-शश-पूतिखष-वर्जम् ३७ सर्पशीर्षी मृदुरः क्रव्यादो ये चान्ये विकृता यथा मनुष्यशिरसः ३९ १७


अप्रयतोपहतमन्नमप्रयतं न त्वभोज्यम् २१ अप्रयतेन तु शूद्रेणोपहृतमभोज्यम् २२ … पदा वोपहतम् २८ सिचा (वस्त्राञ्चलेन) वा २९ शुना वापपात्रेण वा दृष्टम् ३० सिचा वोपहृतम् ३१ दास्या वा नक्तमाहृतम् ३२ दास्या वा नक्तमाहृतम् ३२ भुञ्जानं वा ३३ यत्र शूद्र उपस्पृशेत् १ अनर्हद्भिर्वा समानपङ्क्तौ २ भुञ्जानेषु व यत्रानूत्थायोच्छिष्टं प्रयच्छेदाचामेद्वा ३ कुत्सयित्वा वा यत्रान्नं दद्युः ४ मनुष्यैरवघ्रातमन्यैर्वामेध्यैः ५ … नापणीयमन्नमश्नीयात् १४ तथा रसान् आममांस-मधु-लवणानीति परिहाप्य १५ तैलसर्पिषी तूपयोजयेदुदकेऽवधाय १६ … मध्वामं मार्गं मांसं भूमिर् मूलफलानि रक्षा-गव्यूतिर्-निवेशनं युग्यघासश् चोग्रतः प्रतिगृह्याणि १ एतान्यपि नानन्तेवास्याहृतानीति हारीतः २ आमं वा गृह्णीरन् ३ कृतान्नस्य वा विरसस्य ४ … त्रयाणां वर्णानां क्षत्रियप्रभृतीनां समावृत्तेन न भोक्तव्यम् ९ १० यत्राप्रायश्चित्तं कर्मासेवते प्रायश्चित्तवति ११ चरितनिर्वेषस्य भोक्तव्यम् १२ सर्ववर्णानां स्वधर्मे वर्तमानानां भोक्तव्यं शूद्र-वर्जमित्येके १३… सङ्घान्नमभोज्यम् १६ परिक्रुष्टं (=सर्वान् भोजनार्थम् आह्वान्ति ये) च १७ सर्वेषां च शिल्पाजीवानाम् १८ ये च शस्त्रमाजीवन्ति १९ ये चाधिम् (भाटकग्राहकाः) २० भिषक् २१ वार्धुषिकः (वृद्ध्युपजीविनः) २२ दीक्षितोऽक्रीतराजकः २३ अग्नीषोमीयसंस्थायामेव २४ हुतायां वा वपायां दीक्षितस्य भोक्तव्यम् २५ यज्ञार्थे वा निर्दिष्टे शेषाद्भुञ्जीरन्न् इति हि ब्राह्मणम् २६ क्लीबः २७ राज्ञां प्रैषकरः २८ अहविर्याजी २९ चारी ३० अविधिना च प्रव्रजितः ३१ यश्चाग्नीनपास्यति ३२ यश्च सर्वान्वर्जयते, सर्वान्नी च श्रोत्रियो (ऽपि), निराकृतिर् (=अस्वाध्यायः) वृषलीपतिः ३३ मत्त उन्मत्तो बद्धो ऽणिकः (पुत्राच् छ्रुतग्राही) प्रत्युपविष्टो यश्च प्रत्युपवेशयते तावन्तं कालम् १ … क अश्यान्नः २ य ईप्सेदिति कण्वः ३ पुण्य इति कौत्सः ४ यः कश्चिद्दद्यादिति वार्ष्यायणिः ५ यदि ह रजः (=पापम्) स्थावरं पुरुषे भोक्तव्यम्, अथ चेच् चलं – दानेन निर्दोषो भवति ६ शुद्धा भिक्षा भोक्तव्या (इति) एककुणिकौ काण्वकुत्सौ तथा पुष्करसादिः ७ सर्वतोपेतं (=अप्रार्थ्य लब्धम् भोज्यमिति) वार्ष्यायणीयम् (मतम्)८ पुण्यस्येप्सतो भोक्तव्यम् (इत्यापस्तम्बनिश्चयः) ९ पुण्यस्याप्यनीप्सतो न भोक्तव्यम् १० यतः कुतश्चाभ्युद्यतं भोक्तव्यम् ११ नाननियोगपूर्वमिति हारीतः १२ अथ पुराणे श्लोकावुदाहरन्ति । उद्यतामाहृतां भिक्षां पुरस्तादप्रवेदिताम् । भोज्यां मेने प्रजापतिरपि दुष्कृतकारिणः । न तस्य पितरोऽश्नन्ति दश वर्षाणि पञ्च च । न च हव्यं वहत्यग्निर्यस्तामभ्यधिमन्यत इति १३ चिकित्सकस्य मृगयोः शल्यकृन्तस्य पाशिनः । कुलटायाः षण्ढकस्य च तेषामन्नमनाद्यम् १४ अथाप्युदाहरन्ति । अन्नादे भ्रूणहा मार्ष्टि अनेना अभिशंसति । स्तेनः प्रमुक्तो राजनि याचन्ननृतसङ्कर इति १५

विपदि –

… न सुभिक्षाः स्युः ५ स्वयमप्यवृत्तौ सुवर्णं दत्त्वा पशुं वा भुञ्जीत ६ नात्यन्तमन्ववस्येत् ७ वृत्तिं प्राप्य विरमेत् ८ … (शूद्रस्य) तस्यापि धर्मोपनतस्य (= धर्मार्थम् आश्रितस्य) १४ सुवर्णं दत्वा पशुं वा भुञ्जीत नात्यन्तमन्ववस्येद्वृत्तिं प्राप्य विरमेत् १५


यस्य कुले म्रियेत न तत्रानिर्दशे भोक्तव्यम् १८ तथानुत्थितायां सूतिकायाम् १९ अन्तःशवे च २० न नावि भुञ्जीत ६ तथा प्रासादे (काष्ठमञ्चे) ७ कृतभूमौ तु भुञ्जीत ८


अनाप्रीते मृण्मये भोक्तव्यम् ९ आप्रीतं चेदभिदग्धे १० परिमृष्टं लौहं प्रयतम् ११ निर्लिखितं दारुमयम् १२ यथागमं यज्ञे १३


भोक्ष्यमाणस्तु प्रयतोऽपि द्विराचामेद्द्विः परिमृजेत्सकृदुपस्पृशेत् ९ दद्भिरपूपस्य नापच्छिन्द्यात् १७ ब्रह्मचर्ये भोजनम् अन्यत्रोक्तम्।

Personal choice, love jihAd: an exchange

I excerpt a private exchange covering the following topics:

  • Love jihAd
  • Personal choice

P1 says:

Why can’t Hindu boys wage a Dharmayuddha and convert Muslim/Christian girls to Hindu’s? I am tired of all these love jihad stories where Hindu girls accept Islam lured by Muslims?


Was kidding!! But it occurred to me that this sound and noise behind love jihad is nothing but a manifestation of the fact that men consider women to be their property. A property, which needs their protection.

This protectionism also serves as a mask to tell the women “You are not competent enough” of choosing your life partner or your career. Often this protectionism come to us subconsciously.

If you add religion to this feeling, it becomes a deadly combination of righteousness and vigilantism. Can’t you trust women of your own family (or religion) to take a right decision? Even a casual observation, of how your own mother/sister manages the household, relations and societal expectations with grace is an indicator that they are worthy of that #trust.

P2 responds:

It is true that love jihaad is more prevalent than the reverse – because hindus are generally less enthusiastic about spreading their religion to others and are more interested in securing their limited place on earth for posterity; but also because the reaction of muslims is generally far more brutal (think getting hacked to death). That should not be taken to mean that the hindus are whiny loosers and that the reverse does not happen. I know a person who helped his lovestruck braahmaNa friend elope with a muslim while they were (on their own) across the PoK in early 90-s; and have heard many second hand cases over the years. We find many such famous cases in history.

Regarding the ability of women (and more generally young people) to make wise choices with regards to marriage – while it is roughly true that men today are about as much uneducated idiots as women when it comes to their knowledge of the letter and spirit of the dharma-shAstra-s, where this is/ was not the case, it is natural that such “trust” would be misplaced. Further, even when the letter of shAstra-s is unknown, the particular preferences and practices of past generations are well taken seriously and adhered to for those interested in harmony in their clan and society – since they would usually embody the spirit of dharmashaastra and have the advantage of passing the “Lindy test” (ref NN Taleb). We have lived with muslims for 1k years, and it is reasonable to take the rules that have emerged from this co-existence seriously.


I will need to read again. Men and women are free to roam around with whomsoever is my point. Too much of snooping in personal matters are happening. First it was food and now it’s this


At what level should there be autonomy? At the individual level? Or at the level of family? Or at the level of super-family? Or at the level of caste? Or at the state level? Or at the national level? (In any given axis – say food, marriage etc..) The choice of one negates choice of other.

If one says that the autonomy is at the level of family (the answers could be different according to different people), then it implies the following:
– Superstructures such as super-family, caste , state and nation have no jurisdiction in such a family affair.
– Family’s preferences override (and potentially suppress) the individual whims.

The point of this is to state that “snooping in personal matters” is not an obviously inferior setup or situation, though individualism fanatics might present it as such.

Teen marriage is a case where I would, for example, defang the overreach of the sickular Indian state. It should be up to the families involved (as is the case in USA).

Speaking of cult control, it might be a good idea to give some “equal time” for phenomena such as these (from KV):

“I was recently talking to a friend from one of the northeastern states in India. I will not divulge his/her identity for security reasons. He/she informed me how minutely the Christian churches control the lives of the faithful flock. Every student that attends the schools must undergo several years of religious studies and pass an exam in Christian theology. Only then would the student receive the hall ticket to sit in a board exam. This friend had recently visited a village during Christmas. It was festive occasion and people were tempted to laugh out loud and indulge in banter inside the house. However, every few minutes, someone would express fear of the shepherd and everyone would start speaking in hushed voices. Yes, every church has a set of pastors and each pastor has shepherds. This shepherd would patrol the streets and control even minute aspects such as someone talking loud.

This kind of mind-control and abuse of the congregation happens everywhere in India. Only the expressions vary. A Christian family must get the approval of the pastor should they decide to go on a tour on a Sunday rather than attend the church. A Christian student cannot get school or college admission unless the pastor writes a letter of recommendation. Even during natural calamities such as floods, one could see that the pastors stand by the faithful and control what they say.”


All religions shamelessly do this. Methods are different.


Borrowing the idea from a sanskrit subhAShita-
All birds (say crow and koel) do the same. Voices are different. 🙂

An impromptu kannada prose translation of that memorable original:
ಕಾಗೆ ಕಪ್ಪು ಕೋಗಿಲೆ ಕಪ್ಪು, ಕಪ್ಪೇ ಕಪ್ಪು ಏನ್ ಭೇದ?
ವಸನ್ತಕಾಲ ಬನ್ದಾಗ ಕಾಗೆ ಕಾಗೆ, ಕೋಗಿಲೆ ಕೋಗಿಲೆ.

In any case, my point was not to distinguish hinduism for its recent (sad) incompetence at gripping and marshalling its adherents relative to Abe’s diseases – it was rather to point out that people (intelkshuals especially) are generally unaware of or willingly blind to such devilry (unlike the obvious soft target – the “known devil”). Such secularism is not really neutral, but quite partial – like shikhaNDin providing cover for arjuna when faced with bhIShma.


rAma and meat during vanavAsa


Key shloka-s

  • चतुर्दश हि वर्षाणि वत्स्यामि विजने वने। कन्दमूलफलैर्जीवन्हित्वा मुनिवदामिषम्॥२.२०.२९॥
  • सुराघटसहस्रेण मांसभूतौदनेन च। यक्ष्ये त्वां प्रयता देवि पुरीं पुनरुपागता।।2.52.89।।
  • tau tatra hatvaa caturaH mahaa mR^igaan |
    varaaham R^ishyam pR^iSatam mahaa rurum |
    aadaaya medhyam tvaritam bubhukSitau|
    vaasaaya kaale yayatur vanaH patim || 2-52-102
  • तां तथा दर्शयित्वा तु मैथिलीं गिरिनिम्नगाम्। निषसाद गिरिप्रस्थे सीतां मांसेन छन्दयन्।।2.96.1।। इदं मेध्यमिदं स्वादु निष्टप्तमिदमग्निना। एवमास्ते स धर्मात्मा सीतया सह राघवः।।2.96.2।।
  • samaashvasa muhuurtam tu shakyam vastum iha tvayaa || 3-47-22
    aagamiSyati me bhartaa vanyam aadaaya puSkalam |
    ruruun godhaan varaahaan ca hatvaa aadaaya amiSaan bahu || 3-47-23
  • न मांसं राघवो भुङ्क्ते न चैव मधु सेवते॥ श्रीमद्वाल्मीकि-रामायणम् ५.३६.४१॥

Favored Analysis

Direct inferences.

  • It’s clear from the shloka-s that rAma hunted in vanavAsa.
  • It’s clear that rAma wasn’t eating meat when sitA was kidnapped.
  • It’s clear that rAma vowed (?) that he would eat the food of muni-s and abstain from meat.
  • sItA (who incidentally went to forest bejewelled and not following muni-vows) ate meat, and rAma enthusiastically offered it to her.


  • rAma did not eat meat at any time during vanavAsa. sItA did. lakShmaNa may or mayn’t have.

Unfavored analyses

  • rAma too ate meat! In his vow, by Amisha, he meant palace-cooked-meat.


Polycentrism: The clan-deity case


There transpired an interesting discussion about the polycentric nature of polytheist fields. Be not scared by these words which seem as if they arise from Field Theory of mathematics, nurtured by the valiant Galois (which one would doubtless find beautiful if only one had the time). I summarize it simply below for context. Then I will get to the main point of this post – a remarkable illustration of it from my experience.

Polycentrism : A summary for context

  • Polycentrism: “Many worshipers may worship a single God and regard the other Gods in the field as somehow dependent upon or aspects of their chosen deity.” [EB]
    • Example: Egyptian Isis cult – SP17.
  • Polycentric social field: Mutual acknowledgement of certain multiple Gods (whatever the center) and intimate entanglement between their lores and cults defines a polycentric social field.
    • Examples:
      • Acknowledgement of multiple deities who can each be treated as the center is clear in the vedic lore. [MT]
      • “Of a dramatist-philosopher-logician from 10th century, jayanta bhaTTa whose work serves as a prototype for the religion/counter-religion distinction and also alludes to the ‘tacit recognition’ we speak of…”

For slightly more details see notes here.

The clan deity illustration

As family and friends know, despite being born a shrIvaiShNava, I have (mostly attempting to tread the path of the revered mAnasatarangiNIkAra) come to be quite reactionarily polytheistic (ie one with deliberately NO central target of devotion). I therefore have been doing my routine propitiations of hanumAn, garuDa, kaliga-mardana, chinnamastA, hayagrIva, vinAyaka and narasimha with equal zeal (while still reserving the first salutes for viShNu out of respect for my vaiShNava ancestors). Indeed, I found the ekAntin path of – say dasyavevRka – quite unappealing, if not ridiculous.

Now comes the strange part. Many hindu clans have a “clan deity” (kuladevatA, hAt-perumAL etc..); and so does mine. Because of my do-gooder proclivity, I happened to reconnect with my clan deity (a form of viShNu) – who lives in a relatively obscure but locally notable temple in the Tumkur district of the karNATa-s. After various incidental activities such as enquiring about the sthalapurANa, correcting the commentary of the hymn dedicated to him (which irritated me as a connoisseur of sanskrit poetry and lore),  talking to the archaka, procuring a major ritual manual for him in a convenient form etc.. – I felt the urge to again start saying that very stotra hymn (dedicated to the deity in question) I used to hear every morning from nearly every relative I happened to be living with – mother, father, grandparents etc..

And I noted – how it felt special – different. A connection to not only a deity, but also to a very particular individuation of the deity at a specific shrine. It’s the feeling one might get when rallying around the flag of one’s dhArmika state. The kind for which you might punch, shoot and kill without thinking. Upon reflection, I did this double-take: I may not be able say with a straight face that viShNu is supreme over all other deities; but I can say that no deity comes anywhere close in stature to the specific viShNu who is the lord of champakApurI hamlet. A paradox! – easily resolved by adding the words “as far as I am concerned; your center may be different”. What a strange and unexpected illustration of polycentrism – within even the same devatA due to him residing in multiple shrines!

I still don’t quite get the ekAntin-s though, since they have 108+ shrines, not 1.

Hindu reflections on “The kite runner” and cassandra effect

I half wish I hadn’t seen “kite runner” [GS]. hazAra-s reduced to such a state by the bachChAbaazi bastards (what to speak of the recently converted cousins of the kalAsha)… A good reminder that Islamification will imply a fall for our bloodline’s long term prospects.

It’s always bad to be the “last holdout” or the “most fresh convert” (Think of kAshmIra-paNDita-s or kalasha or nUristAni-s). Our strategy should change with time – we should always try to get the greatest power and influence – for now, it means preparing for the time when most of our fellows (or what remains of them) finally become awake – To exactly avoid the destiny when we are reduced to agreeing that the best we can do is be the most influential dhimmi-s in some not-too-unfriendly rAxasa state (or worse – crypto-convert or really convert). But, I am not clear if the cotton-heads will fall in line in time. 🙁

In more general terms, this is a problem of a prescient minority watching relatively helplessly as a dumb majority continues to compound a folly (a generalization of the classic Cassandra effect). What should the attitude of the prescient be? It is easy to be frustrated and gloomy; but there’s something better –

  • Above all: As baby-rearing guides say: BE CALM BUT FIRM. As NNT would say: Be a very stubborn minority.
  • Try to increase or at least maintain the power (and number) of prescient ones in the meantime – it is a fact of nature that the majority will always be rather dumb in such matters. Change locations, professions etc.. as necessary.
    • Be aware and prepared for unexpected opportunities (which Indian knew that the noble uShasputra-s would sacrifice so much blood to free Asia, including India?) to restore dominance.
  • Till one can restore the natural order of things, accept the dumbocracy as a facet of perturbed nature, much as the uShasputra-s accept and adjust to their lives in a tectonically hyperactive region.

शैवागमेषु वराहपुराणम्

घोराङ्गीरसेन चर्चयता मया दृष्टमेवम्।


वराहपुराणस्य वेङ्कटेश्वरमुद्रणालयप्रकाशितप्रतिकृतौ –

(यामुनाचार्यप्रतिकृतिर् एतत्समीपे ऽभवत्तराम्। विकिस्रोतस्य् अत्र स्थूलाक्षराङ्कनम् पाठस्य साभिप्रायमेव कृतम्।)

शिवो वदति

ये वेदमार्गनिर्मुक्तास्तेषां मोहार्थमेव च ।
नयसिद्धान्तसंज्ञाभिर्मया शास्त्रं तु दर्शितम् ।। ७०.४२ ।।

पाशोऽयं पशुभावस्तु स यदा पतितो भवेत् ।
तदा पाशुपतं शास्त्रं जायते वेदसंज्ञितम् ।। ७०.४३ ।।


य एवं वेत्ति विप्रर्षे परं नारायणं तथा ।
अपरं पद्मयोनिं तु ब्रह्माणं त्वपरं तु माम् ।
गुणतो मुख्यतस्त्वेक एवाहं मोह इत्युत ।।

ऊचुर्मां ते च मुनयो भवितारो द्विजोत्तमाः ।
कलौ त्वद्रूपिणः सर्वे जटामुकुटधारिणः ।
स्वेच्छया प्रेतवेषाश्च मिथ्यालिङ्गधराः प्रभो ।। ७१.४८ ।।

तेषामनुग्रहार्थाय किंचिच्छास्त्रं प्रदीयताम् ।
येनास्मद्वंशजाः सर्वे वर्तेयुः कलिपीडिताः ।। ७१.४९ ।।

एवमभ्यर्थितस्तैस्तु पुराऽहं द्विजसत्तमाः ।
वेदक्रियासमायुक्तां कृतवानस्मि संहिताम् ।। ७१.५० ।।

निःश्वासाख्यां ततस्तस्यां लीना बाभ्रव्यशाण्डिलाः ।
अल्पापराधाच्छ्रुत्वैव गता बैडालिका भवन् ।। ७१.५१ ।।

मयैव मोहितास्ते हि भविष्यं जानता द्विजाः ।
लौल्यार्थिनस्तु शास्त्राणि करिष्यन्ति कलौ नराः ।। ७१.५२ ।।

निःश्वाससंहितायां हि लक्षमात्रं प्रमाणतः ।
सैव पाशुपती दीक्षा योगः पाशुपतस्त्विह ।। ७१.५३ ।।

एतस्माद् वेदमार्गाद्धि यदन्यदिह जायते ।
तत् क्षुद्रकर्म विज्ञेयं रौद्रं शौचविवर्जितम् ।। ७१.५४ ।।



द्वित्रापि निःश्वासागमस्योच्छ्रायस्स्पष्टः – शैवागमान्तरापेक्षया।

वेदविरोधिप्रवृत्तिः शैवेषु कापालिकेषु दृश्यते। तादृशानां विरोधोऽत्रेष्ट इति प्रतिभाति।

Diversity risks: The white hindu case.

The following is an excerpt from a friend’s wise views on the matter:


i’m frankly appreciative of any Hindu who’s doing useful work for dharma. But I’m also pragmatic enough to see that “diversity” comes with its problems 🙂

say a million whites become Hindus tomorrow: nothing vague or “spiritual”; they become your average temple-going, external sign sporting, minimally observant Hindu…where will they stand on issues such as temple sovereignty, the current attempts to destroy sabarimala’s ritual rules (MY NOTE: This is about granting entry to fertile women, viz – ), some state organ choosing priests (MY NOTE: in violation of sacred Agama-s) etc??

I’m not saying that they will all be a problem. But fact is, many of them would probably take a stand against traditional schools and teachers on these issues…

what are they converting to? Is there a fixed, basic “catechism” to which all new converts will subscribe regardless of the particular sect they convert to? That regardless of their (possibly) individualist, egalitarian and liberal background, there are some basics they should not question or attempt to controvert/subvert…


Postscript: It must be noted that white converts to hinduism tend not to be humble supplicants yearning to regain connection with their ancenstors, our noble pagan cousins – rather they’re given to be quite loud mouthed and presumptuous. Not withstanding their ancestors’ miserable failure at saving their pagan religions, they presume to lecture us about how we should run our society and affairs.

kanchi-paramAchArya and the shrIvaiShNava kid

Copying over a narration:

Example of paramacharyas insistence on tradition: a sv pandit’s son had got opportunity to work abroad. His father was a mimamsaka, grammarian, vedantin and dharmashastravid. Father died when boy was in his early teens. The boys vaidika education sorta stagnated after that. Boy’s close friend was a smarta. He took him to kanchi matha one day for some festival (good saappadu was the reason ;))
Apparently, mahaperiyava noted the boy.. Called him in pvt and praised his late father to skies. Then told him that as inheritor of such sampradaya, he can surely expect great things from the boy
Said boy gave up his abroad plans, visited uttamur svami n annangaracharya.. Learned from them.. Became one of the mahapanditas of kanchi. He was from tatarya clan. Went to kanchi matha vidvat sadas one day.. When he was abt to leave, paramacharya called him n asked – i believe u know what u r supposed to do after seeing me.. The boy replied that he is supposed to take bath.. He was a bit unsure abt the reply. Paramacharya told him – i know that u respect me for bringing u on this path. So u hv cancalam in mind whether to do snana or not. My answer- adhere to ur dharma n sampradaya. Give up hesitation.

(Ramanuja tatachar told abt this.. Some narayana tatachar was that boy.)


He also told a saiddhAntika shivAchArya who came to give him the rudraprasAda from a shiva temple as part of a customary honor not to do shASTANGa namaskAram to him as those who received shivadIkSA should not prostrate before adIkSitAs… [सङ्केतः]

A certain tale about vijayendra-tIrtha

(via shrI pAnchajanya)

Actually aft vijayanagara lost in talikota
Local Muslim cantonment of kumbakonam which was under vijayanagara revolted
As people knew that it would take ragunatha nayaka a day to reach kumbakonam from thanjavur aft gathering his forces
They approached vijayendra for help in order to protect the temples
Vijayendra asked representatives from each temple at the town to bring him a bag of coconuts
And on doing so he did a prayoga on the coconuts and asked people to break it when the sulla army approached the temple
As he said when people broke those coconuts broke each and every temple on being invaded by the sulla army they heard the sound of a no of lions roaring simultaneously
Hearing which they were frightened and ran away
Thus the temples were protected and the Sullas were butchered by ragunatha nayaka the next day
So as a mark of respect each and every temple which was present at that time (irrespective of whether it is vishnu, Shiva or Devi) sends it prasada to vijayendra on his aradhane
Which is the day on which he entered brindavana

How much does BG 2.42-2.46 subvert pravRtti-dharma?


I’ve no interest in the Ananda-addiction game. Yet, the desire to understand the exact extant to which bhagavad-gItA-2.42-2.46 (interpreted traditionally) subvert vaidika pravRtti-dharma motivated this study.

Core verses

  • यामिमां पुष्पितां वाचं प्रवदन्त्यविपश्चितः। वेदवादरताः पार्थ नान्यदस्तीति वादिनः॥ 2.42।।
    कामात्मानः स्वर्गपरा जन्मकर्मफलप्रदाम् । क्रियाविशेषबहुलां भोगैश्वर्यगतिं प्रति ॥2.43।।
    भोगैश्वर्यप्रसक्तानां तयापहृतचेतसाम् । व्यवसायात्मिका बुद्धिः समाधौ न विधीयते ॥2.44।।
    त्रैगुण्यविषया वेदा निस्त्रैगुण्यो भवार्जुन। निर्द्वन्द्वो नित्यसत्त्वस्थो निर्योगक्षेम आत्मवान्।।2.45।।
    यावानर्थ उदपाने सर्वतः संप्लुतोदके। तावान्सर्वेषु वेदेषु ब्राह्मणस्य विजानतः।।2.46।।


  • This is but a deprecation of vaidika kriya-s (taken in general) as a means of mokSha or Ananda, since they cater to other lesser ends as well through “kAmya-karma-“s.
  • The Ananda-obsessed sAdhaka (where eligible) is encouraged, with the Ishvara-dedication-attitude, to undertake those vaidika-kriya-s conducive to that Ananda goal (to the neglect of these other “distracting” kAmya-karma-s).
    • shrI-vaiShNava hierarchy reportedly: “Those who dont worship < avaidika worship < vaidika worshippers of other devas < ekantin worship but with kAmyaphala < paramikantin with nishkama worship.”
  • Those that refuse mokSha or deny its existence are called inferior. The fruits of kAmya-karma-s (even a place in svarga) are said to pale in comparison to the fruits of Ananda-addiction yoga/ jJNAna.
  • veda-s as the one reliable source for pravRtti-dharma is *not* challenged. Further, before sannyAsa, while kAmya-karma-s are deprecated, pravRtti-dharma itself is not deprecated as a “distraction” from Ananda-obtainment. Rather, from the context of the verses, they’re encouraged (with the apt “dedication” attitude).
  • Nature of kAmya-karma (partly from other sources):
    • The present verses refer to kAma-primary motivations (bhoga/ aishvarya = consumership / lordship)
    • Anything motivated by dedication to dharma (rather than consumer desire) is not kAmya-karma (even if it results in similar fruits).
    • Proscribed kAmya-karma anecdotally includes effortful endeavors like kAmya iShTi-s, composing mundane kAvya (remembered story of shrIvaiShNava vidvAn), but possibly / seemingly excludes minor pleasures like eating special sweets.


  • Abhinavagupta on 2.46: ” यदि तु वेददूषणपरमेतदभविष्यत् प्रकृतं युद्धकरणं व्यघटिष्यत, वेदादन्यस्य स्वधर्मनिश्चायकत्वाभावात्। येषां तु फलाभिलाषो विगलितः तेषां न वेदाः बन्धकाः।”
  • रामानुजः on 2.45: ” तद्विषया वेदाः तमःप्रचुराणां रजःप्रचुराणां सत्त्वप्रचुराणां च वत्सलतरतया एव हितम् अवबोधयन्ति वेदाः। यदि एषां स्वगुणानुगुण्येन स्वर्गादिसाधनम् एव हितं न अवबोधयन्ति, तदा एव ते रजस्तमःप्रचुरतया सात्त्विकफलमोक्षविमुखाः स्वापेक्षितफलसाधनम् अजानन्तः, कामप्रावण्यविवशा अनुपायेषु उपायभ्रान्त्या प्रविष्टाः प्रणष्टा भवेयुः।  …  एवं वर्तमानस्य ते रजस्तमः प्रचुरता नश्यति सत्त्वं च वर्धते। न च वेदोदितं सर्वं सर्वस्य उपादेयम् “. On 2 .46, he reiterates: “सर्वतः संप्लुतोदके उदपाने  पिपासोः  यावान् अर्थः  यावद् एव प्रयोजनं पानीयम् तावद् एव तेन उपादीयते न सर्वम् एवम्  सर्वेषु वेदेषु ब्राह्मणस्य विजानतः  वैदिकस्य मुमुक्षोः यदेव मोक्षसाधनं तद् एव उपादेयम् न अन्यत्।”
  • शङ्कर on 2.46: “सर्वेषु वेदोक्तेषु कर्मसु यान्युक्तान्यनन्तानि फलानि तानि नापेक्ष्यन्ते चेत् , किमर्थं तानि ईश्वरायेत्यनुष्ठीयन्ते इत्युच्यते ; शृणु — यथा लोके कूपतडागाद्यनेकस्मिन्  उदपाने  परिच्छिन्नोदके  यावान्  यावत्परिमाणः स्नानपानादिः  अर्थः  फलं प्रयोजनं, स सर्वः अर्थः  सर्वतःसंप्लुतोदके ऽपि यः अर्थः तावानेव संपद्यते तत्र अन्तर्भवतीत्यर्थः। एवं  तावान्  तावत्परिमाण एव संपद्यते  सर्वेषु वेदेषु  वेदोक्तेषु कर्मसु यः अर्थः यत्कर्मफलं सः अर्थः  ब्राह्मणस्य  संन्यासिनः परमार्थतत्त्वं  विजानतो  यः अर्थः यत् विज्ञानफलं सर्वतःसंप्लुतोदकस्थानीयं तस्मिन् तावानेव संपद्यते तत्रैवान्तर्भवतीत्यर्थः। …  सर्वं कर्माखिलम् इति च वक्ष्यति। तस्मात् प्राक् ज्ञाननिष्ठाधिकारप्राप्तेः कर्मण्यधिकृतेन कूपतडागाद्यर्थस्थानीयमपि कर्म कर्तव्यम्।।”
    • ie: For a brAhmaNa/ sannyAsi having ultimate understanding, the value of vaidika karma-s (taken in general) pale in comparison to that of brahma-realization. Before such adhikAra is obtained, the lesser (general) vaidika karma (jJNAna not being available) has to be performed as it eventually leads to the “ultimate understanding”.
  • madhva on 2.45: “इतरदपोद्य वेदानां परोक्षार्थत्वात् त्रिगुणसम्बन्धि-स्वर्गादिप्रतीतितोऽर्थ इव भाति। परोक्षवादो वेदोऽयं इति ह्युक्तम्। अतः प्रातीतिकेऽर्थे भ्रान्तिं मा कुर्वित्यर्थः। न तु वेदपक्षो निषिध्यते। वेदे रामायणे चैव पुराणे भारते तथा। आदावन्ते च मध्ये च विष्णुः सर्वत्र गीयते। सर्वे वेदा यत्पदम् कठो.2।15 वेदोऽखिलो धर्ममूलं स्मृतिशीले च तद्विदाम्। आचारश्चैव साधूनामात्मनो रुचि(नस्तुष्टि) रेव च मनुः 2।16 वेदप्रणिहितो धर्मो ह्यधर्मस्तद्विपर्ययः। भाग.6।1।40 इति वेदानां सर्वात्मना विष्णुपरत्वोक्तेस्तद्विहितस्य तद्विरुद्धस्य च धर्माधर्मोक्तेश्च।”  (ie – Don’t think that the obtuse veda-s are about worldy goals, they speak of viShNu only. )
    • JayatIrtha on mAdhva 2.45: “वेद  इति। धर्ममूलं धर्मज्ञप्तेः कारणम्। तद्विदां वेदविदां मन्वादीनां स्मृतिर्ग्रन्थः शीलं मनोगतिः आचारो धर्मबुद्ध्यानुष्ठानम् आत्मनो मनसो रुचिः। विकल्पविषये प्रणिहितो विहितः। तद्विपर्ययः प्रतिषिद्धः विवक्षितयोगविरोधे हि वेदे सिद्धान्तो निषेध्यः स्यात्। नचैवं प्रत्युत तदनुगुण एवेति भावः। धर्मशब्दोऽत्र निवृत्तिधर्मपरः।”
    • JayatIrtha on mAdhva 2.46: ” ननूक्तं काम्यकर्मिणां समाध्यभावेन ज्ञानाभावान्मोक्षो न भवतीति। “अत्रेदमुच्यते – यद्यपि ज्ञानफलं काम्यकर्मिणां न भवति, तथापि तन्निन्दादिकं नोपपद्यते – कुतः? काम्यकर्मिणां फलं स्वर्गादिकं ज्ञानिनां न भवति इति ज्ञानकर्मणोः साम्यमेवे”ति योगानुष्ठाननियमाक्षेपे सतीत्याहेत्यर्थः। … यद्यपि ज्ञानिनः कर्मिणश्चान्योन्यफलाभावः तथापि ज्ञानिनः फलं महासमुद्रोदकमिव महत्त्वात्। कर्मिणां फलं तु कूपोदकमिवात्यन्ताल्पम्।”

Two articles’ take on shaiva siddhAnta

Contrast access-ritual-knowledge-hinduism-case-veda-agama (by the young Āngīrasa) with the-hushed-splendour-of-saiva-siddhanta-will-humanity-realise-its-full-potential (which shrI Jataayu pointed me to) . Both are by tamiL-s, both dealing (in part) with broadly the same topic. The former is honest and clear – it evoked admiration in me. The latter immediately roused suspicion and slight underwhelmedness.
In the latter, the sections “Rejecting scriptural literalism” and “Egalitarianism” had me wondering “so what’s the big deal?”, when I came to “Siva, the go between.” I was thinking: “Why exactly is he writing this article? what’s so remarkable about nindA-stuti”. But when I got to “Against Casteism”, I was dumbstruck by the seemingly shameless misrepresentation of the tradition. Just take a scene or two from a story, scrupulously avoid mentioning *strong support for the varNa system* within the shaiva siddhAnta system (see the appropriate section in the former article) and magically stick the heading “against casteism”.
I suppose that we must be thankful that the author did not reduce the magnificent shaiva siddhAnta tradition to the level of the outright subversive lingAyata system. Assuming that he is just innocently trying to communicate his experiential joy (rather than slyly pushing a favorite agenda), the author would do well to be more honest and careful.
As a side note, looking at today’s नट-विट-शठ-s, we might do well to be a bit wary of “bards and actors”. Their current excessive influence seems to be a sad indicator of the state of hindudom.

On hindu consumer choices.

A response to what is presented in this video:


Very true that rAmadeva bAbA is intent on making loads of money (like a businessman) through patanjali products, and that most of them are not “fully Ayurvedic”. I even think that this is a well known fact, and that his buyers are not the fools needing a lecture. Given a choice, though, I would go for patanjali product since the profits will be used for the advancement of dhArmika socio-political causes (atleast relative to other alternatives).

I would even argue that for similar reasons, one should refuse to buy goods and services from communities and concerns (ultimately) intent on destroying our civilization and culture (which from their perspective are backward, superstitious and stupid). So, I choose my airlines, grocers etc.. with some care in this regard.

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A quote from Churchill

The notorious British fatso drunkard wrote a speech in 1931, of which I’ve highlighted a few sentences for your quasi-amused notice:

But that is not all. To abandon India to the rule of the Brahmins would be an act of cruel and wicked negligence. It would shame for ever those who bore its guilt. These Brahmins who mouth and patter the principles of Western Liberalism, and pose as philosophic and democratic politicians, are the same Brahmins who deny the primary rights of existence to nearly sixty millions of their own fellow countrymen whom they call ‘untouchable’, and whom they have by thousands of years of oppression actually taught to accept this sad position. They will not eat with these sixty millions, nor drink with them, nor treat them as human beings. They consider themselves contaminated even by their approach. And then in a moment they turn round and begin chopping logic with John Stuart Mill, or pleading the rights of man with Jean Jacques Rousseau.

While any community, social or religious, endorses such practices and asserts itself resolved to keep sixty millions of fellow countrymen perpetually and eternally in a state of sub-human bondage, we cannot recognise their claim to the title-deeds of democracy. Still less can we hand over to their unfettered sway those helpless millions they despise. Side by side with this Brahmin theocracy and the immense Hindu population – angelic and untouchable castes alike – there dwell in India seventy millions of Moslems, a race of far greater physical vigour and fierceness, armed with a religion which lends itself only too readily to war and conquest. While the Hindu elaborates his argument, the Moslem sharpens his sword. Between these two races and creeds, containing as they do so many gifted arid charming beings in all the glory of youth, there is no intermarriage.

The gulf is impassable. If you took the antagonisms of France and Germany, and the antagonisms of Catholics and Protestants, and compounded them and multiplied them ten-fold, you would not equal the division which separates these two races intermingled by scores of millions in the cities and plains of India. But over both of them the impartial rule of Britain has hitherto lifted its appeasing sceptre. Until the Montagu-Chelmsford reforms began to raise the question of local sovereignty and domination, they had got used to dwelling side by side in comparative toleration. But step by step, as it is believed we are going to clear out or be thrust out of India, so this tremendous rivalry and hatred of races springs into life again. It is becoming more acute every day. Were we to wash our hands of all responsibility and divest ourselves of all our powers, as our sentimentalists desire, ferocious civil wars would speedily break out between the Moslems and the Hindus. No one who knows India will dispute this.

But that is not the end. The Brahmins know well that they cannot defend themselves against the Moslems. The Hindus do not possess among their many virtues that of being a fighting race. The whole south of India is peopled with races deserving all earnest solicitude and regard, but incapable of self-defence. It is in the north alone that the fighting races dwell. Bengal, for instance, does not send from her forty-five million inhabitants any soldiers to the native army. The Punjab is a place where fighting races dwell|, on the other hand, and the Pathans, together with the Ghurkas and the Sikhs, who are entirely exceptional sects of Hindus, all dwelling in the north, furnish three-quarters of the entire army in the time of peace, and furnished more than three-quarters of it in time of war. There can be no doubt therefore that the departure of the British from India, which Mr. Gandhi advocates, and which Mr. Nehru demands, would be followed first by a struggle in the North and thereafter by a reconquest of the South by the North, and of the Hindus by the Moslems.

This danger has not escaped the crafty foresight of the Brahmins. It is for that reason that they wish to have the control of a British army, or failing that, a white army of janissaries officered, as Mr. Gandhi has suggested, by Germans or other Europeans. They wish to have an effective foreign army, or foreign-organised army, in order to preserve their dominance over the Moslems and their tyranny over their own untouchables. There, is the open plot of which we are in danger of becoming the dupes, and the luckless millions of Indians the victims.

It is our duty to guard those millions from that fate.

Motivations in transcending shAstra-vidhi

A running example

Suppose that an Agama (composed a millennium ago) says that only a member of a certain family or class can serve as an archaka in certain temples. Should such a qualification be enforced today with ruthless strictness (ie no exceptions)?

One’s answer may be “yes” or “no” due to myriad reasons. Let’s examine the reasons.

Motivations for promoting change

Reasons with roots in ashraddhA

  • Stupid ego: This was presented as a possible cause by shrI ghorAngIrasa – TW16, based on “यः शास्त्रविधिमुत्सृज्य वर्तते कामकारतः। न स सिद्धिमवाप्नोति न सुखं न परां गतिम्।। BG16.23।।”. People may say: “screw the shAstra, my intuition knows best. aham brahmAsmi.”
  • Allegence to various non-hindu and anti-hindu memes. (communism, buddhism, democracy, equality etc..)

Reasons with roots in shraddhA

TW16, following shankarAchArya’s commentary to BG 17.1 (“देवादिपूजाविधिपरं किञ्चित् शास्त्रं पश्यन्त एव तत् उत्सृज्य अश्रद्दधानतया तद्विहितायां देवादिपूजायां श्रद्धया अन्विताः प्रवर्तन्ते इति न शक्यं कल्पयितुम्” = “For, it cannot be imagined that even when they are aware of some scriptural injunction about worship of gods and others, they discard this out of their faithlessness, and yet they engage in the worship of gods and others enjoined by those scriptures by becoming imbued with faith!”), does not imagine any valid form of shraddhA in the shAstra for transcending particular shAstra-vidhi-s.

But this is a flawed caricature and presents a lack of sympathetic imagination (sorry, shankara), as:

  • One may place more value on the *intent* and spirit behind the vidhi, rather than the mere letter of the vidhi.
  • one can have shraddhA in all the vidhi-s, but to various degrees. Some may be more important than others. So, one may want to approximate it while trying to balance other dhArmic objectives of contemporary relevance.
  • Circumstances may not allow following the letter of the vidhi, forcing one to approximate.

Hence, we must these consider alternative reasons rooted in shraddhA.

The redoubtable PV kANe says, for example: “We need not give up the basic principles of Hinduism, but should reorientate them to meet new and more complex conditions and work out a changed social order” [HDs5.2]. It was such spirit which animated moves such as तत्त्वनिष्ठ-परिवर्तनवादी-परिषत् / धर्मनिर्णयमण्डलम् (1930-60) which formed under the guidance of the learned kevalAnanda-sarasvatI (of Wai, Satara, MH), including eminent scholars like PV kANe, shrIdharashAstrI pAThaka/ shankarAnanda-bhAratI, sadAshivashAstrI bhiDe, DaftarI, JS karanDikar, prajnEneshvarayatI etc.. (HDh5). Such intentions are quite noble, explicitly recognized by the dharmashAstra-s themselves to an extant (KV15) and are far from being stupid or inconsistent!

Motivations for resisting change

  • Valuing tradition itself over the values celebrated by the tradition!
    • Being practicing shiShTa-s (of the kind very rare these days), some people were accepting of some necessary change. On the other hand, I have heard folks remark that non-shiShTa-s in fact compete if not exceed shiShTa-s in refusing any change whatsoever.
    • This is akin to valuing the sheath the sword comes in more than the sword itself!
  • Just stupidity – inability to distinguish the essence from the periphery.
  • Undervaluing the need to respond to contemporary challenges.
    • This often comes with an undervaluing the need to understand the intent of the vidhi-s by understanding (among other things) the historical context in which they were composed.
  • Preserving privilege bestowed on one’s ilk by the shAstra-s in the context they were composed in.


brAhmaNatva, jAti-pride, veda-eligibility, transcending tradition.

Some stories

non-brAhmaNa learning the shruti

A few years back I began learning Sanskrit, and our classes would be on the premises of a ShriVaishnava temple. There, I noticed the purohit, Shri Dikshita ji, would conduct Vedakakshyaa. I always found that listening to Vedic chanting brought me into a meditative state very quickly, so I wanted to learn it (and for other reasons also). I went up and asked Dikshit ji, who is as traditional as can be, having grown through a dozen years of Veda payhadhala, plus a PhD in Sanskrit.

After introductions, his immediate response was to refuse, since “the class is only for those who have sacred thread”. I wasn’t sure whether he meant I should first have upanayanam, or whether it was just caste, so I inquired. He said it was caste, and kindly suggested I go learn the Bible in this life, since I was born Christian in his view. He became rather emotional, and said that according to Purushasukta, brahmins were by birth only, there was no two ways about it. However, very defensively, he ended by saying that if I wanted I could sit at the Vedakakshya, but as far as he was concerned, I was not part of his class.

I humbly accepted his refusal, but found his last disclaimer confusing. I didn’t want to go plonk myself in the back row if it was going to vitiate the atmosphere. I later found out that the previous year this had become an issue with the temple board, which got into trouble because some brahmin women who wanted to learn Veda were denied, and threatened to have the temple licence revoked per American law which mandates non-discriminatory services to get some tax benefits. So the temple board had told Dikshita ji to not be so point blank in his refusals. Thus the disclaimer. He was saying I could sit in, but between himself and God, he would not consider me his pupil, in fierce defence of what he considered Vedic Dharma.

I deeply appreciated his principled stand,and made it clear that I had no intention of vitiating the atmosphere, and would sit in only if he would not be upset by it. Somehow, it appears he did not expect this attitude or reaction from me, and he calmed down and seemed to become affectionate. He said it was not about being upset, as long as we were clear that he did not consider me a pupil.

After I was certain that no one would br upset, I began to sit in the VedaKakshya from the following week, in Veshti and angavastram, and with tilakam, as per the rules. It was fantastic, loved it. Previously, during my Islam immersion, I found that I loved listening to and practicing Qur’an recitation, and a Turkish friend of mine was a haafiz (memorized the whole Qur’an) and also a qaari (reciter according to proper scales and tones). That person had explained to me the “science” or qira’at and meditation, and it fascinated me. I wanted to dive into it, even more so with Veda. So I was enjoying it.

In initial classes, Dikshita ji completely ignored my presence, and at every class end when students would proffer abhivaadanam and dandavat pranaams, I would only prostrate in awkward by grateful silence because I didn’t have any traditional abhivaadanam!

Gradually, class by class, Dikshita ji developed an open fondness for me. Partly because I was learning Sanskrit and so we would chit chat in Sanskrit, and partly because I was able to follow and reproduce the chanting with minimal error. I grew up speaking languages like Hindi and Gujarati, and had recently begun learning Sanskrit, so the phonetics were easy, whereas most of the othet students were Tamil speaking, with no Sanskrit training, and so they struggled with the phonetics. The telugus among the lot did far better, naturally.

What perplexed me was that Dikshita ji was actually surprised that I would be even capable of getting it right – because I was not brahmin. He even asked me a couple of times again whether I was brahmin, or what my ancestors were before they became Christian, as if my pronunciation had everything to do with genetics. Another Telugu brahmin friend told me that non-brahmins could not recite Veda even if they tried because, being meat eaters, their tongues were thick and not flexible enough to pronounce Sanskrit. He did his PhD in atomic computing.

All the while, I could see that Dikshita ji’s (and the other students’) identification with brahmin caste was the main and often sole driver for them to invest their time and energy in duplicating this culture and keeping it alive. In Dikshita ji’s case, his whole life eas dedicated to it. If it were not for pride in being of brahmin lineage, I guess most of them would not have been there.

Over time, if I had to miss a class, Dikshita ji would even ask for me – showing that his ideology was nothing personal but rather just based on his understanding that has been transmitted for some time now, and which ‘traditionalism’ wishes to “protect” at any cost. He did his very best to keep high standards of practice.

I see people like himself as precious assets in revitalizing Veda-based civilization. But I doubt they can be thought-leaders,for various reasons.

Positive aspects of jAti-pride

no-income vaikhAnasa

i can accept the seven gen rule in case of people who are adopted into pancaratrika/saivagama system and practicing it meticulously. Otherwise, just opening doors to anyone meritorious (then with a reservation system) brought in would make it very materialistic. And i dont expect these new pujaris to hv the same kind of attachment that old families hv. Old family guys may not be knowing ritual intricacies. But i hv seen vaikhanasa families still serving in temples with no income. One brother works in bangalore while another works in their own temple.

The prodigal woman

A brom woman, who was almost a slut during her college days, changed completely n is leading a proper life as wife now.. All because her parents just told her that she wud bring shame to her grandparents n everyone

The tevAr case

Similarly, a thevar family boy who almost became preta for love, was stopped by family pride. He was asked whether he is going to give up right to carry azhagar for some girl.


The above were stories related by various friends. jAti-pride is useful in conserving the ideals of the sages. But jAti-exclusivity can be counter productive, exceptions have to (ideally) be made for exceptional cases. People like PV kANe or shatAvadhAnI gaNesha or kevalAnanda sarasvatI can grasp at the essence of tradition (with little or no real compromise), while lesser folk sacrifice the essence for the periphery -alas frustrating the intentions of the sages who they claim to follow.

आहवनीय-गार्हपत्ययोस् समत्वं कल्पयितुं गणितज्ञ-रामानुजप्रयत्नौ

आहवनीय-गार्हपत्ययोस् समत्वं कल्पयितुं गणितज्ञ-रामानुजप्रयत्नौ-

“Of these the squaring of the circle is central to the construction of an AhavanIya and gArhapatya of equal area and a multiple approximations are suggested by different yajurvedic traditions. Similar constructions to these yajurvedic attempts are seen in the Rhind papyrus and the work of Anaxagoras. Several millennia later the 26 year old Ramanujan supplied one of the best approximations for the squaring of the circle – the one shown above. With this he gets a fraction for approximating pi as 355/113 – one which would have made his yajurvedic ancestor proud.”

“To experience the greatness of great men one has to relive or redo some acts of theirs to the best of ones ability. In ones youth such enactments might inspire one to make a bid for greatness. Whether this happens or not is mostly up to your genetics. Nevertheless, through the enactments one can at least savor the experience of what it takes to get there. If there was one man in our midst who could have lived up to be a Gauss or an Euler it was Srinivasa Ramanujan.”


श्रावण्यां पूर्णिमायां वेदाध्ययनोपकर्मणा साकं सर्पबलेर् अपि भवितोपक्रमः। तदर्थं सङ्गृहीतेयं पद्धतिरस्तु युष्मच्छर्मणे –

  • टिप्पणिर् अत्र सूत्रटीकानुमता।
  • प्रमाणानि

(Not) treating mental “illness”

Some excerpts from an intriguing Invisibilia episode (transcript):

BAXTER: Sure. At the village of Geel in Belgium, it was well-known that the insane have been placed under the management of the villagers.

MILLER: Geel, it turned out, was a quite radical society, a place where everyday people welcomed strangers with mental illness into their homes.

BAXTER: Like a beloved aunt or uncle.

MILLER: And would allow them to stay there, often for decades.

BAXTER: When I asked several foster families why they had welcomed a guest, they seemed confused. Why would they not? Their parents and grandparents had all done the same.

MILLER: First stop, the doctor’s. There’s this big medical facility right in the center of town called the OPZ, where patients come when they first arrive in Geel. They’re prescribed meds and paired with a therapist. And it is there that the doctors discuss and choose which family the patient will go and live with.

The doctors in Geel believe in its power so much that they have dispatched with the thing most sacred to the profession – the idea that there is a problem to fix. When a patient comes to stay with a family in Geel, they are told nothing about the diagnosis.




Right, so the mystery began more than 50 years ago when a British sociologist, George Brown, made a very surprising observation. Male patients who were suffering from chronic schizophrenia did a lot better after they left the hospital when they went to live in lodgings rather than going home to live with their wives or their parents.

That desire to fix the problem, it oozes out of a person, they have found, and works to trigger relapse in the person they’re thinking about. … Crazy as it sounds, our private thoughts about a person, our disappointment in them or even our wishes for them to get better, shoot out of us like lasers and can change their very insides.

Syncing Twitter and Facebook.

You know you can cause all your tweets to automatically appear on FB and vice versa, right?

Twitter to Facebook – details here. (while giving FB posting permissions, make sure that the tweets appear on facebook to a limited audience – say friend or friends of friends to avoid a feedback loop in case you setup FB-> twitter posting)

Facebook to Twitter – Just set up public posts to be tweeted by going to
If you automatically share from WordPress to Facebook and Twitter – beware that the FB<->Twitter syncing will cause a feedback loop. Rather, just sync with one of them.

An outdated experiment to find the value of scholasticism amongst tamiL brAhmaNa-s

Foreword on date

This was done a long time ago, in 2008, when the young author (then a bachelor) was rediscovering his roots upon being struck by the contrast between the culture he was raised in and what he observed in USA. So, it is outdated, and in places potentially immature. But it is still worth archiving so, we’re copying here.

An anthropological experiment to find the value of scholasticism among Tamil Brahmins.

Purpose of the experiment:

I will suggest a very simple experiment to you. Our purpose here is to examine the “Brahminical qualities”/ “emphasis of learning over money”, “greater love of advanced learning” and to see if it is all hype, or if there is any truth behind the prejudice. Is there anything in the Brahmin culture and circumstance to cause Brahmins to be more likely to seek advanced learning?

Disclaimer (not a professional anthropologist) and request for criticism:

I do not have the resources, time and training of a professional anthropologist. I had a question in my mind, and I wanted a reliable answer with minimal expenditure of time and energy. It is likely that there are deficiencies in my methodology and analysis; and criticism is therefore very welcome.

However, the experiment has been, in my view, decisive enough for me to form an opinion based on actual fact.

The experiment (Main page version):

  1. Go to
    • Where else would you find easily available caste information together with education information?
  2. In the Quick Search bar, you will find “Female” between 18 and 30 selected. Select the Hindu religion, do not select a caste. Uncheck the “profiles with photos” option.
  3. Click search.
  4. Results will show up. In the right pane entitled “Refine your search”, select the Education tab and check PhD. 5. Select USA as the “country living in”. (A crude filter for degree quality.)
  5. Click on Search.
  6. Many results will appear. Do a page by page visual count. Calculate the fraction of Brahmins amongst the people you see.

Repeat the above experiment for males. (Make age range: 21 to 33.)

The experiment (using advanced search):

Note that finding the absolute number of Brahmin PhD holders by selecting the “Brahmin” as the caste option in the first page is problematic. Instead, using the advanced search option to select “Brahmin, Iyer, Iyengar, Gurukkal” is more reliable. Advanced search may also be used for finding the number of PhD holders among the general population.

Be careful to remove the “residing in USA” option while guaging the percentage of Brahmin profiles.

It appears that the website returns different data when different tools are used. The main page version of the experiment seems more reliable.

Null hypothesis:

If there is nothing in the Brahmin culture and circumstance which does not accord greater emphasis on advanced learning than in the general population, the Fraction of Brahmins amongst PhD holders should be commensurate with their percentage in the population, or with the percentage of Brahmin profiles posted.

Criticism and adjustment:

Also find the percentage of Brahmin profiles amongst all the profiles posted, for either sex, including all regions of the world. This can assuage to some extent, if not address, the criticism: “It is possible that tamils other than brahmins have a better way of seeking a match than”

Information for further analysis:

The percentage of Brahmins in the Tamil Population is less than 3%. Since 1921, the fine state of Tamil Nadu has been a poineer in reservations! (Please see for further information.) They started by restricting Brahmins to 16% of total seats. Currently, by state law, 69% of the seats are reserved for backward castes, of which around 52% actually ends up getting used.


Dated July 18th, 2008.

It appears that the website returns different data when different tools are used. The main page version of the experiment seems more reliable.


Fraction of Brahmin profiles: .19 (8472/ 44582)

Fraction of Brahmin profiles according to search from main page: 0.0296 (340/11481), which is close to the actual fraction of Brahmins among Tamils.

Fraction of Brahmins amongst PhD holders in the USA: .75 (122/ 162).

Fraction of Brahmins amongst PhD holders in the USA according to search from main page: 0.719 (36+77)/157.

Overrepresentation based on population percentage (close to number of profiles according to search from main page): 25x.

Overrepresentation based on number of profiles: 3.94x.


Fraction of Brahmin profiles: 0.117 (18513/ 157812).

Fraction of Brahmin profiles according to search from main page: 0.0229 (3117/135788).

Fraction of Brahmins amongst PhD holders in the USA: .52 (315/ 602). (87+192)/510.

Fraction of Brahmins amongst PhD holders in the USA according to search from main page: .54 (87+192)/510.

Overrepresentation based on population percentage (close to number of profiles according to search from main page): 17.3x.

Overrepresentation based on number of profiles: 4.44x.

Qualifying statements:

We are concerned here with fractions rather than absolute numbers.

I do not disparage prowess in literature or the arts.

I do not disparage any honorable means of survival.

All cultures are not equal in all respects. (There is, for example, no mincing of words about the dominance of the Jewish people in academic research. Or of the amazing fecundity of Hungarians of recent times when it comes to mathematics.)


Is there anything in the Brahmin culture and circumstance to cause Brahmins to be more likely (than the rest of the Tamil population) to seek advanced learning in the sciences? The fraction is smaller than what I expected; but it appears that the answer is a clear “yes”.

Can this result be extended to the arts and literature? I am not sure.

Excerpts from “A geopolitical package: July 2016”

Regaining or acquiring widespread Self-nonself distinction ability is critical for Hindus to survive and thrive. Analysis by the sage of MT is astute as usual. Excerpts:
The long term objectives of the three enemies would roughly take the following shape:
1) the mlecchas would seek to break up India into smaller states with which they can deal individually. They would like to ensure that some of these states will be preta or preta-run secular, which will do their bidding in various Asian conflicts especially with marūnmatta-s and cīna-s. They can play the glacial strategy aided by structural weakening by helping other enemies of Hindus.
2) the marūnmatta would seek to reestablish Islamic rule over al Hind either in the form in very general terms resembling the Delhi Sultanate, the Mogol empire of Awrangzeb or as part of the Khilafat. There would be tensions with the Arab Khilafat eventually, but if the Turks reassert their place as the leaders of the Mohammedans then there would be greater synergy with them. Their primary strategy would be reestablish the connection between TSB and TSP by conquering the land in between, especially by taking Prāgjyotiṣa, Magadha, Pāñcāla and the remaining Pāñcanada in the process. As we have said they will apply both the glacial and hurricane strategies as the occasion demands. In the south an independent sultanate in Kerala would be their other objective which may then serve as the base for the pincer grip of the rest of the land.
3) The cīna-s will aim for a land-grab of Arunachal, Sikkim, Ladakh, other border zones in the Northeast, the border nations like Bhutan and Nepal while not having any major objectives within the inner core of Bhārata. Here they might initially collude with the other enemies but then back off because they clearly understand that the preta states established by the mleccha-s are footholds for mlecchas to reach them, whereas the Islamic states will allow Islamic expansion against them. But being hard-nosed people ready to do a Dungan if needed they would not be too concerned about propping up Hindu states as a defense.
In conclusion, the weaker the Hindu identify and the scaffold and stronger the secular one or the regionalist ones the less likely the Indian state survives this triple assault.
To use someone’s words marūnmāda can advance both as a glacier and a whirlwind. We can see both strategies simultaneously at play. For example, the Moslem Brotherhood takes the glacial approach whereas the Khilafat under Dr. Abu Bakr takes the whirlwind approach. The same marūnmatta group can shift from one approach to another depending on the opportunities. Moreover, virulent strains of marūnmāda can persist even after a defeat with alternative strategies. For example Abd al-Wahab and Muhammad bin Saud and their successors founded the hellhole of Saudi Arabia by means of whirlwind Jihad campaigns paralleling those of Abu Bakr’s Khilafat of today. …