Busting Anti-Hindu Propaganda

                                                                                                   HARI OM

Photo Credit: Twitter/@vedicgyaanindia

Q: Parusha Sutra is call to be the root of caste system in Hinduism in Rigveda 10.90.11-12 in this same verse its shows how the 3 caste are born. 

A: Its 4, not 3

a) 10.90.11: यत्पुरुषं व्यदधुः कतिधा व्यकल्पयन् ।

मुखं किमस्य कौ बाहू का ऊरू पादा उच्येते ॥११॥

What did the Purusha (i.e. Virat) hold within Him? How many parts were assigned in His Huge Form?

What was His Mouth? What was His Arms? What was His Thighs? And what was His Feet?

Nothing to explain

b) 10.90.12: ब्राह्मणोऽस्य मुखमासीद् बाहू राजन्यः कृतः ।

   ऊरू तदस्य यद्वैश्यः पद्भ्यां शूद्रो अजायत ॥१२॥

Literal meaning: Brahmin was created from his mouth. Kshatriya were created from his arms. Vaishyas came from thighs and Shudras were born from his feet. lets take it's literal meaning is true, then read the next 2 Shlokas

10.90.13: चन्द्रमा मनसो जातश्चक्षोः सूर्यो अजायत ।

     मुखादिन्द्रश्चाग्निश्च प्राणाद्वायुरजायत ॥१३॥

meaning: The Moon was born from His Mind and the Sun was born from His Eyes,

Indra and Agni (Fire) were born from His Mouth, and Vayu (Wind) was born from His Breath.

10.90.14:: नाभ्या आसीदन्तरिक्षं शीर्ष्णो द्यौः समवर्तत ।

                पद्भ्यां भूमिर्दिशः श्रोत्रात्तथा लोकाँ अकल्पयन् ॥१४॥

meaning: His Navel became the Antariksha (the intermediate Space between Heaven and Earth), His Head sustained the Heaven,

From His Feet the Earth, and from His Ears the Directions ; in this manner all the Worlds were regulated by Him.

      If our assumption above were true, based on where they emerge from, Indra (the king of the Devas) ought to be inferior to both Chandra (moon) and Surya (sun) and on par with Agni (fire),  If the earth comes from the God’s (Purusha) feet, is it then inferior to the moon. which also is illogical.There is clearly no hierarchy intended, but only symbolic meanings. clearly relate ‘varnas’ to the ‘guna’ i.e., behavior and character. The idea that different individuals of the same family can have different ‘varnas'

                

9:112:3 

ना॒ना॒नं वा उ॑ नो॒ धियो॒ वि व्र॒तानि॒ जना॑नाम् । 

तक्षा॑ रि॒ष्टं रु॒तं भि॒षग्ब्र॒ह्मा सु॒न्वन्त॑मिच्छ॒तीन्द्रा॑येन्दो॒ परि॑ स्रव ॥

meaning: I am a artist, my father is a healer(भिषक), my mother a grinder of corn. We desire to obtain wealth through various actions. i.e. like this people from various varna are part of same family

     PS: For those who still don't want to accept for some prejudices, Just read what is 'Charanamrit', Charanamrit means the nectar of the feet. It is said that the nectar of God's feet is destined only to the fortunate ones. And Where do we offer flower to Bhagwan?? to his head or Arm or Thigh??? No on Bhagwan's Lotus feet  

Q: Prasna patala khanda 1.1.1.4-5, IV. There are four castes Brahmin, kshatriya, Vaisya and sudra. V. Among these, each caste is superior by birth to on following.

A: Part of Apastamba Dharma-sutra

चत्वारो वर्णो ब्राह्मणक्षत्रियवैश्यशूद्राः

तेषां पूर्वस्पूर्वो जन्मतः श्रेयान्(1.1.1.5-6)

Here (जन्मतः-by Birth) implies you are correct. but wait, lets check this from the same chapter

यस्माद्धर्मानाचिनोति स आचार्यः

तस्मै न द्रुहोत्कदाचन

स हि विद्यातस्तं जनयति

तच्छ्रेष्ठं जन्म

शरीरमेव मातापितरै जनयतः

(1.1.1.14-18)

From whom a student learns about Dharmas is called Acharya, he should never be Insulted because he gives birth through knowledge, and that birth through knowledge is best, Parents only give birth to body.

     So here, It is very clear that a person becomes Dwija only after second birth through knowledge, unless a person attains knowledge from Guru he is not considered Dwija as he did not undergo his second birth, Parents give birth to body only. So superiority by birth in 6th sutra means “birth due to KNOWLEDGE”.

 

Q: Mahabharat 13.143.6 

   B 13, Anusasana parva section 143 tr by KM Ganguly "Nisargat is literally through creation of original nature or birth. Of course what is implied is that 1 Becomes a brahmana, ksatriya, vaisya through original creation as such as by the self born, that is birth". 

 A:        अहं ह्येनं वेद्मि तत्त्वेन कृष्णं योऽयं हि यच्चास्य बलं पुराणम् ।

         अमेयात्मा केशवः कौरवेन्द्र सोऽयं धर्मं वक्ष्यति संशयेषु ॥ ६ ॥

i) Where is Nisargat in the Shloka?? Please Provide the exact number of Shloka. Since many Writers of Mahabharat accepted than Anushashan Parva of Mahabharat is most difficult to understand. So I need the Proper Shloka number

ii) In 13.143.6 meaning: I know who is Krishna, what is his power, aur what is his real form

                                The Mahatma, who was immersed in the devotion of Vishnu throughout his life and thought of the Lord every moment, turned to Lord Krishna, who was standing beside him at the time of his death.

         iii) KM Ganguly sir told himself that this Parva is interpolated(Don't believe me-verify yourself)

Q: SB 11.5.5 tr by G.V Tagore edited by JL shastri.

A: विप्रो राजन्यवैश्यौ वा हरे: प्राप्ता: पदान्तिकम् ।

       श्रौतेन जन्मनाथापि मुह्यन्त्याम्नायवादिन: ॥ ५ ॥ 

   Meaning: brāhmaṇas, members of the royal order and vaiśyas, even after being allowed to approach the lotus feet of the Supreme Lord, Hari, by receiving the second birth of Vedic initiation(Upanayana--śrautena janmanā), can become bewildered and adopt various materialistic philosophies.

   

   i) So Those who believe in Puranas can shed some light on it.

   

   ii)How does it prove that Bramanas, Kshatriyas and Vaishyas are by birth got their Varna??? Their is no mention that they got it by first birth..they got it by second birth(śrautena janmanā) i.e. After receiving knowledge. And Yes As per Puranas Shudras(Agyani, ignorant, Papi) means who are not knowledgable thats why they don't allowed to approch Lotus Feet..What's wrong here?? Shudra is not any community.

   

   iii)Since you quoted from Puranas so I will defend it with another Purana

   Skanda Purana vol18-6:Nagar Kaand:239:31-34a.

                         जन्मना जायते शूद्रः संस्कारात् भवेत् द्विजः।

                         वेद-पाठात् भवेत् विप्रः ब्रह्म जानातीति ब्राह्मणः॥

   Everyone is born a Shudra (ignorant of the path to spiritual knowledge). By accepting Samskara (Purificatory process) one becomes a Dvija(Twice Born), By study of Veda one becomes Vipra, Knower of Brahman is Brahmana. It means a true brahmin has the divine vision, knowledge and powers. 

Q: Manu 10.5

A:सर्ववर्णेषु तुल्यासु पत्नीष्वक्षतयोनिषु ।

   आनुलोम्येन सम्भूता जात्या ज्ञेयास्त एव ते ॥ ५ ॥

  meaning:: Among all castes, those only who are born of consorts wedded in the natural order, as virgins of equal status, are to be regarded as the same (as their father)

   

  Explanation::Every writer has their own way/own viewpoint to explain same thing. As Per Manu Maharaj He believed that If Both Parents are having same qualities and atributes, then there is a high chance that their progenies will be having same Gunas. WHat's wrong here?? Gene Transmission it is ..simple Biology...BUT 

   10.65 Manusmriti

               शूद्रो ब्राह्मणतामेति ब्राह्मणश्चैति शूद्रताम् ।

               क्षत्रियाज् जातमेवं तु विद्याद् वैश्यात् तथैव च ॥ ६५ ॥

  Explanation:: The Śūdra attains the position of the Brāhmaṇa(if attains the Gunas) and the Brāhmaṇa sinks to the position of the Śūdra(If don't follow duties of Brahmanas); the same should be understood to be the case with the offspring of the Kṣatriya or of the vaiśya. 

Q: Acharya medhatithi writes on Manusmriti 2.148. 

A:   आचार्यस्त्वस्य यां जातिं विधिवद् वेदपारगः ।

           उत्पादयति सावित्र्या सा सत्या साऽजराऽमरा ॥ १४८ ॥

meaning: The birth, which the Acharyaya, well conversant with the Vedas, procreates for him through the Savitri initiation, according to the Regulation, is his real, decaying, immortal birth.

My Explanation:: What's wrong here?? It's just saying When a Acharya, well versed in Vedas teaches a student the science of Gayatri(सावित्री) , then the actual birth(second birth) of the student takes place. This birth is  real, imperishable, immortal. 

   

Q: Manu 1.98-99 "The every birth of a Brahmana is an external incarnation of the sacred law, for he is born to fullfill the sacred laws and become one with Brahma. A Brahmana coming into existence is born as the highest on earth, the lord of all created beings for the protection of the treasury of the laws".

A: 1:98

उत्पत्तिरेव विप्रस्य मूर्तिर्धर्मस्य शाश्वती ।

स हि धर्मार्थमुत्पन्नो ब्रह्मभूयाय कल्पते ॥ ९८ ॥

meaning: The every birth of a Brahmana is an external incarnation of the sacred law, for he is born to fullfill the sacred laws and become one with Brahma(ब्रह्मभूयाय कल्पत)

   1:99

ब्राह्मणो जायमानो हि पृथिव्यामधिजायते ।

ईश्वरः सर्वभूतानां धर्मकोशस्य गुप्तये ॥ ९९ ॥

meaning:  A Brahmana coming into existence is born as the highest on earth, the lord of all created beings for the protection of the treasury of the laws.

   i)My explanation::Again as I said Manu Maharaj has different way of explaining the same thing which ignorants & Bidharmis take different way. If one is born with these six qualities including Studying, teaching, performing a sacrifice (either for oneself or for others), giving and accepting charity, then Surely he is supreme, what's wrong here?? definitely he is Brahmin,(अध्यापनम् अध्ययनं यजनं याजनं तथा । दानं प्रतिग्रहं चैव ब्राह्मणानाम् अकल्पयत् ॥MANUSMRITI|1:88).It  does not matter in whose womb he is born. But do you think By Birth Brahmin(so called) Mamta Benerjee has all this qualities?? Still many Anti-Brahmins support her? why? bcoz she beat BJP, how ridiculous. Hence the Problem with us is political, nothing else 

   

   ii)In Vishudh Manusmriti by Arya Samaj and Many other versions, these shlokas are marked as Prakshipt/adulterated. Because it doesn't coincide with the previous shlokas 1:87-91, where Manu Maharaj explained different Varnas and their Duties ony by one. Suddenly he forgot about other varnas and started glorifying only Brahmins, doesn't make sense. 

      

Q. Shiva Purana, Uma samhita 44.13, tr by board of scholars, edited by JL shastri.

A. दुर्लभं मानुषं जन्म ब्राह्मणत्वं विशेषतः ।

तत्रापि तापसत्वं च दुर्लभं मुनिसत्तम ॥ १३ ॥

 meaning: O excellent sage, birth as a man is very difficult to obtain; especially that as a brahmin. Even there the state of an ascetic is very rarely achieved.

 Explanation:: (i)You know my viewpoint on Purans.

 (ii)Here you have to understand the context, Chapter 44 depicts the conversation between Sage munaya and  Sūta(A Sage, disciple of Vyāsa, who recounted the Purāṇas to other Sages at Naimiṣa forest). From 44:1-3 Sage Munaya requeted Suta to narrate how Vyas was born from sage Parāsara and mata Satyavatī. Now who was Satyavatī?? A Matsyakanya, Daughter of a Fisherman, now you know better than me what caste, varna she belongs to.(latter she married to Kshatriya King Shantanu, no casteism right?).  And the Shlok 44.13 is said by Satyavati to Vyas Dev during their 1st meeting, not Said by any God aur any Scholar, Pandit. May be she learned it from some False Teacher. How can you take that line as a 'Universal Truth'?? That's the problem of you guys, who just read the Headlines of a newspaper. Still here it's not cleared whether Devi Satyavati mentioned about 1st birth(from womb) or 2nd birth(spiritual one), Perhaps she was referring to the great Tapasya that one has to undergo to become a Brahmin.

Q. Gita 18.41 tr by Swami Prabhupada. Prabhupada writes on that Gita. 

A. ब्राह्मणक्षत्रियविशां शूद्राणां च परन्तप |

       कर्माणि प्रविभक्तानि स्वभावप्रभवैर्गुणै:

   Meaning::The duties(कर्माणि) of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed(प्रविभक्तानि) according to their qualities, in accordance with their guṇas (स्वभावप्रभवैर्गुणै:)....

   Explanation: Self exposing, that's the side-effect of Just copy-pasting without reading. I didn't read Shree Prabhupada's Shrimad Bhagwat Gita. With Due respect he was not God, He was Human being, you can say Mahapurush. Humans make mistake. Any Isckon Follower can shed some light on it and correct the misunderstanding. Tasks are distributed according to People's caliber/ability, Teachers in school teach everyone equally but not all become toppers or not everyone excels in the same field.

   

   

Q. Brahma Vaivarta Purana Krishna Janma khanda 74.11.10 tr by Rajendra Sen " According to Karma some go to heaven or severely born in the house of a Brahman, kshitriya, Vaisya or sudra. 

A: 4th Khandam(Sri Krishna Janma Khandam)

   Chapter 74->>Talk between Krisna and(-->) Nanda 

   74:10

केषां वा जन्म स्वर्गेषु केषां वा ब्रह्मणो गृहे |

केषां विप्रेषु क्षत्रेषु केषां वा बैश्योशूद्रयो  ||

Meaning: According to Karma some go to heaven or severely born in the house of a Brahman, kshitriya, Vaisya or sudra.

   74:11

अतिनीचेषु  केषां  वा केषां कृमिषु  विट्सु  च | 

पशुपक्षिषु केषां वा केषां वा क्षुद्रजन्तुषु  ॥ 

Meaning: Subject to the same law, some are born in ignoble families; others are born as beasts or birds or small animals or worms subsisting on ordure

Explanation: Exactly, the concept of karma and rebirth is one of the main pillars of Sanatan Dharma. If someone commits a bad karma in one birth, he has to face his fate in the next life. He will be born either as animals, insects or men depending on his karma. Now in 74:10 He/She will be born either in a Family having Brahmin Qualities(If he had noble qualities in past born), or Kshatriya qualities(If he had warrior quality) or Vashya(if he had business mindset) or Shudra(if he was an Hard-working service man, like me with 9-6 job). But They are Free to change their Varna by gaining Qualities of other Varna(10.65 Manusmriti). If one born in Brahmin family based on his Past work, but he doesn't follow 6 qualities of Brahmin(MANUSMRITI|1:88) Then definitely he will lose his Varna[But still Caste system won't allow him to change his caste from General to OBC or SC, how Ridiculous]; If one born in Shudra family acquires the Qualities of Brahmin, then definitely his Varna will be changed(ex. Maharshi Valmiki; Check the Current Head Priest of Gorakhnath Temple, UP), 

PS: Brahma Vaivarta Purana is the most controversial Puran, Many Scholars believe that it's Recent version was written/corrupted during Ghulami Era(18th or 19th Century). Since Matsya Purāṇa claimed "The Brahma Vaivarta Purāṇa is the Purāṇa which is related by Sāvarni Manu to Nārada". But The recent Brahma Vaivarta Purāṇa which is now exists is narrated not by Sāvarni to Nārada, but Nārāyaṇa Ṛṣi to Nārada. and also it's contradiction with other Scriptures(Radha-Krishna stories, not found in other scriptures as I know/learned__I may be wrong) and also due inconsistency with its versions. Though most of the Vaishnavs believe in this Puran, so they can explain the Shlokas better.

Q. Chandagya Upanishad 5.10.7 says if ones Karma is evil he reborn as chandal, dogs etc. 

A. तद्य इह रमणीयचरणा अभ्याशो ह यत्ते रमणीयां योनिमापद्येरन्ब्राह्मणयोनिं वा क्षत्रिययोनिं वा वैश्ययोनिं वाथ य इह कपूयचरणा अभ्याशो ह यत्ते कपूयां योनिमापद्येरञ्श्वयोनिं वा सूकरयोनिं वा चण्डालयोनिं वा ॥ ५.१०.७ ॥

meaning: Among them, those who did good work in this world [in their past life] attain a good birth accordingly. They are born as a brāhmin, a kṣatriya, or a vaiśya. But those who did bad work in this world [in their past life] attain a bad birth accordingly, being born as a dog, a pig, or as a Chandal(someone who deals with disposal of corpses, Someone who eat dogs, Born from Shudra Father-Brahmin Mother...1 of 11 Shankavarnas(Hybrid):Karana, Ambastha, Ugra etc..).

Explanation::It's just a statement signifiying the karmic results for the next birth, as I said above, nowhere it states Caste ( non Hindu concept ) or Varna is birth-based. Karma says Every person will be rewarded by taking rebirth according to his past deeds. Good deeds will lead one to be born into a spiritual family where his future Varna will be determined by his behavior and deeds in the current life.(Refer Bhagwad Geeta 4:13 चातुर्वर्ण्यं मया सृष्टं गुणकर्मविभागशः । तस्य कर्तारमपि मां विद्ध्यकर्तारमव्ययम् ॥) Merely someone born in a Brahmin family, won't make him a Brahmin since a Brahmin must follow the rule book(MANUSMRITI-1:88), A doctor's son cannot become a doctor without graduating as a physician. common sense[But Irony is he/she will be by birth General caste😀]

Q. Mahabharata 12.188.5 tr by Km Ganguly (About skin colour). 

A. 1st of all it's not 12:188:5, it's 12:181:5; Side-effects of copy-pasting without verifying

ब्राह्मणानां सितो वर्णः क्षत्रियाणां तु लोहितः ।

वैश्यानां पीतको वर्णः शूद्राणा मसितस्तथा ॥ ५ ॥

Meaning: The complexion the Brahmanas obtained was white; that which the Kshatriyas obtained was red; that which the Vaisyas got was yellow; and that which was given to the Sudras was black.'

Explanation: Part of 12th Parva i.e. Shanti Parva of 18 Paravas of Mahabharata.Rishi Bhrigu said this shloka to Rishi Bharadwaja. 1st of all, we can't take literal meaning since Bhagwan Krishna, Vedavyasa, Yadavas, Mata Kali were all black. These "colors" are to be understood metaphorically as Gunas/qualities. Check the Footnotes on the same book, white represents Satva, Red represents Rajas, the third got a mixture of the two, i.e., both goodness and passion (Sattwa and Rajas); while the lowest order got the remaining attribute, viz., Darkness (Tamas). Again headline reading syndroms. So it was not about Skin Colour. Only about Gunas(attributes, not by birth). 

Q. Mahabharat 9.37.1-2. Greeting a sudra is prohibited

A:  PS: In some versions these shlokas are part of 9:36.1-2

9:36.1

वैशंपायन उवाच ।

ततो विनशनं राजन्नाजगाम हलायुधः ।

शूद्राभीरान प्रति द्वेषाद् यत्र नष्टा सरस्वती ॥ १ ॥

Meaning: Vaishampayana said, "Then Valadeva, O king, proceeded to Vinasana where the Sarasvati has become invisible in consequence of her contempt for Sudras and Abhiras"

9:36.2

यस्मात्सा भरतश्रेष्ठ द्वेषान्नष्टा सरस्वती ।

तस्मात्तदृषयो नित्यं प्राहुर्विनशनेति ह ॥ २ ॥

Meaning: And since the Sarasvati, in consequence of such contempt, is lost at that spot, the Rishis, for that reason, O chief of the Bharatas, always name the place as Vinasana.

Dictionary::Shalya Parv(9). 

Sarasvati --> the Ancient River. 

Valadeva --> Shri Balaram. 

Vinasana --> desert where Saraswati river disappeared.  

Abhiras --> appeared in the history of ancient India as a tribe, which migrated from one place to another. After the fall of the Dwaraka, when Arjuna was taking the Yadava women of Dwaraka to Indraprastha, the Abhira tribes attacked him and took away the women and all the wealth(Mausala Parva, 16:7-9),that means some were warriors(Kshatriya) 

Explanation: Firstly in these verses it is not clear whether they became Shudras by birth or by Gunas/Qualities/Works. Sudra and Abhira were mentioned as two kingdoms where the river Saraswati existed. I explained about Abhira Kingdom. In Mahabharat Many tribes unfamilier to the Vedic people where considered as Sudras though they were of a military (Kshatriya like) class. They fought Kurukshetra war(Drona Parva(7), 7.6.6 मद्रास्त्रिगर्ताः साम्बष्ठाः प्रतीच्योदीच्यवासिनः ।शिबयः शूरसेनाश्च शूद्राश्च मलदैः सह ||, 7.6.7 सौवीराः कितवाः प्राच्या दाक्षिणात्याश्च सर्वशः । तवात्मजं पुरस्कृत्य सूतपुत्रस्य पृष्ठतः ||), They had matrimonial relations with other Kshatriya communities(                      ). SO there is no concept of untouchability. According to the shloka, Saraswati ji had some द्वेष(Dveṣa/dislike/envy/bitterness/jealousy) towards those particular 2 communities among other communities who lived there(the Dardas, the Kasmiras, the Pattis, and so on. 6.10.66:शूद्राभीराथ दरदाः काश्मीराः पशुभिः सह | खशिकाश च तुखाराश च पल्लवा गिरिगह्वराः), who are considered as SC/ST by today's birth based caste system, But for what reason she felt द्वेष,  it is not mentioned.