My Endeavour for Truth

Monday, October 14, 2024

Ancient Indian Knowledge and Modern Science

Maharshi Kanad (600 BC) thought about indivisible particles called "anu" (atoms). He believed that atoms combine in various ways to form more complex objects and that these atoms are eternal, unchangeable, and indestructible.

Kanad's idea of the atom (called anu) was rooted in metaphysical speculation rather than experiment. His conclusions were based on logical deduction and philosophical reasoning about the nature of reality. Modern understanding of atoms is based on scientific experiment and empirical evidence.

If we remove books and videos and knowledge from Indians and put India back to 18th century. Even if we give Indians a 500 year, they would not be able to think about atoms. That is the level of regression and ignorance. That is the absence of curiosity, original thinking, creativity.

It was British Indologist who reinterpreted the Vaisheshika sutras and found in Kanad's philosophy interesting correlation with modern understanding of Atoms. That is the level or ignorance in Indian society. Indian society doesnot have those seeds needed for modern science, and as I stated, earlier work which we like to equate with modern science were result of a different quest with its own limitations, would not herald into an era where experimental method, and rational empiricism originating in west has lead humanity. Ancient Indian intellectual traditions and modern science represent two distinct paths of inquiry. Kanad, Patanjali, Kapila their pursuit was qualitatively different from the modern scientific approach. Without the framework of the scientific method, their insights remained confined to area of philosophy and most likely would not have evolved into modern science.

Video below is Rutherford God foil experiment. Students of Vaisheshika are nowhere in position of taking this path in their thoughts.

https://www.youtube.com/watch?v=XBqHkraf8iE

Divergent Paths

Ancient Indians aimed at moksha rather than material understanding. Their approach was often based on logic, contemplation, and reasoning without an EMPERICAL FOUNDATION. There was absence of empirical FEEDBACK LOOPS. The cognitive step of integrating mathematics with physical experiment did not occur. The cognitive leap to apply mathematical principles to the empirical study of physics, astronomy, and other sciences was not fully developed. Gurukula system of education focused on transmitting Vedas, Upanishads and interpretations without stress on CRITIQUE which is at the heart of progress in Modern science, so I am sorry to say that Upanishads are not sufficient. Even the seeds of experimentation, trial and error, and empirical curiosity were largely missing from the Indian imagination, which are crucial for scientific progress. While ancient Indian thought made significant contributions to philosophy, mathematics, and spirituality, it did not produce the cognitive frameworks necessary for the emergence of EXPERIMENTAL science.

Most of modern science came from trial and error and experiment, while Indian mind was set on virtue, moksha. There was no scope for other mundane things. Focus on virtue, moksha, and metaphysical truths in ancient Indian thought created a cognitive landscape that was quite different from the empirical, experimental approach that defines modern science.

School Curriculum

Many Indians express deep concern about the current state of the country and its scientific development, often advocating for the reintroduction of ancient texts like the Vedas and Upanishads. Gurukula tradition do not provide the systematic and empirical framework that modern education emphasizes. Simply reverting to ancient curricula will not equip students with the critical thinking skills, experimental methods, and scientific knowledge necessary to thrive in today’s world.

Indian gurukuls where rich well meaning families send their kids, organization like RSS are repeating same thing again and again, they are trying to put ancient spirit and in that fit facts and figures of modern science without bringing critical enquiry and skepticism, questioning habits in tradition. This approach is fundamentally flawed, bound to fail. They are not ready to honestly investigate about why we Indians failed, they are not able to identify the problems, they are not ready to solve fundamental issues in our system, how will they guide the students? That is why most RSS people take pride when their son or daughter does well abroad. And they still somehow manage to convince themselves that it is entirely Indian spirit and they have just added western facts and chores in it. That is only partly true, if at all it is true.

That is why most RSS people take pride when their son or daughter does well abroad. And they still somehow manage to convince themselves that it is entirely Indian spirit and they have just added western facts and chores in it. That is only partly true, if at all it is true.

Success in the global arena often stems from a comprehensive understanding of modern systems, critical thinking, and the capacity to adapt to diverse environments—qualities that are not inherently rooted in traditional Indian education. By attributing these to an ancient cultural heritage, they overlook the significant influence of modern educational practices and global exposure that have played a crucial role.

The utility of Indian philosophy lies primarily in its moral and philosophical insights, which remain highly relevant today. However, these aspects cannot serve as a substitute for modern scientific methods or be equated with science itself. Appreciation of its utility in one should not be confused with it embodying universal solution for everything.

https://www.youtube.com/watch?v=T5kIZvcqGdg

Probably this is why people wore stones.

Tuesday, October 8, 2024

Identity, Invented Past, Romanticism

What is this nonsense about hobby which people write on Linkedin and matrimonial websites? 95% Indians have no hobby except lazying on the couch, watching TV and gossip. Only time they think about hobby is when they have to fill in CV or shadi dot com. When we look on shadi dot com, everyone is passionate about this and that, poetry, singing, sports, painting. But how many good poets we have seen in Indian languages or English? How many athletes, painters?

There’s a real lack of depth behind these labels. The idea of being "passionate" has become superficial, something thrown around to fit a narrative, not something truly pursued or lived.

The idea of being passionate (on CV or shadi dot com) about poetry or singing, travelling, being a universal citizen, feels like an easy-to-claim label. But results of that are nowhere, people remain narrowminded so deeply that small commonsense like marrying to a person of different language is like life and death kind of difficulty for them. It is like putting on a show for others rather than being committed to developing genuine skills or interests. Whole culture has become show.

People also write on matrimonial websites about their respectable family from xyz place, caste.

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Today on 8th October 2024, I was watching Haryana election results. Bhupinder Singh Hooda was most formidable politician in Haryana, so I tried to know about him.

Wikepedia on Bhupinder Hooda says his father was freedom fighter. It is same with Nitish Kumar, Mukhtar Ansari etc. Hooda was framed in many corruption charges. But it doesnot creates any dissonance with his claim of freedom fighter lineage. How do we Indian people manage both?

This is another nuisance in India, everybody's father/forefather were freedom fighter, everybody is honorable, from honorable family lineage. And still country is full of corruption, nobody has any sense of responsibility towards anything communal or national. Cult of honorable family and all that, it's a deeply ingrained cultural narrative in India. It's almost like people cling to past achievements or associations to gain social legitimacy. There's a lot of romanticizing of past family achievements or connections. The country continues to struggle with corruption, and much of the civic duty is left unaddressed. Whether it's with hobbies or their sense of public responsibility. In the end, it feels like people wear labels and family legacies as badges to impress others rather than a true reflection of themselves.

This obsession with family honor and heritage has become more about social positioning and less about genuine responsibility toward the country or community. Instead of facing the real challenges of today with any integrity or responsibility, people hide behind these inherited stories. It's like living in a society full of borrowed prestige and empty gestures, where the real duty—whether it's character building, helping needy, or national contribution—is often ignored. A lot of these so-called stories of past honor are often exaggerated. It’s a kind of myth-building. It's like a form of collective self-delusion, a romanticized version of the past that people not only project to others but also internalize. They manage to convince themselves so deeply that these fabricated stories of family honor or personal legacy feel entirely real. How widespread this self-deception is—entire families, communities, and even regions sometimes build their identities around these narratives. With repetition stories become ingrained in their sense of self, almost like a personal mythology.

It becomes part of ego, people protect their ego from everything. Our society is very competitive when it comes to honor. People are conditioned from a young age to believe in the greatness of their family’s past. This conditioning is so strong that questioning it feels like an act of betrayal. The environment itself fosters this belief system, making it hard to break away or see through the falsehoods. If people think of themselves as honorable, successful, or from a "great" lineage, it becomes easier to invent or believe stories that support that image, even if those stories are false. People become emotionally attached to these narratives. They derive pride, security, or self-worth from believing in them. Once emotions are tied to a belief, letting go becomes extremely difficult, because challenging that belief would also mean questioning one's identity and sense of self.

These narratives often get reinforced by others—family, friends, community. When everyone around you shares similar stories or accepts them without question, it becomes easy to convince yourself that they are true. Our brains are wired to accept familiar ideas as more valid, and after telling themselves or hearing these stories long enough, people start to genuinely believe them. What started as a little exaggeration or fabrication can evolve into a "truth" that’s hard to distinguish from reality.

People have a natural tendency to remember things that support their worldview and forget or downplay things that contradict it. This selective memory allows them to hold on to the positive aspects of their narrative while ignoring or rationalizing away any facts that might threaten the story they’ve built.

This kind of historical reinvention also speaks to how shallow our sense of identity has become. That is why I dont buy these caste and honor levels. I did not have great labels, being born in lower middle class family and unsophisticated parents. I started to question all this. People are more interested in looking respectable than actually being worthy of respect. It creates an illusion of depth, but when you scratch beneath the surface, there’s often not much there- inflated or false narratives.

When people attach their sense of identity or pride to someone, especially someone from a freedom-fighter family, they elevate that person to an almost mythical status. In this case, Hooda’s father’s legacy as a freedom fighter gives Bhupinder Hooda a kind of "immunity" in the minds of his supporters.

In Indian society, family honor, especially if it’s tied to something as revered as the freedom struggle, is often seen as something that cannot be questioned. People are conditioned to respect such legacies without critically examining.

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There is demand about caste census, and 75% people want it according to C Voter survey. It also reflects that people are unable to move beyond their traditional habits in meaningful way, so caste still matters. If people were really open to hobbies and passionate, that would not happen. If people were more open to pursuing hobbies, passions, or intellectual pursuits that transcend such societal boundaries, these traditional markers of identity would not be so significant. Caste becomes limit, people are limited by smallest things, to pursue any passion meaningfully.

It shows that they’re not breaking out of inherited patterns. True passion or intellectual pursuit would force people to transcend these boundaries because it requires individual thought, self-expression, and often standing apart from societal norms.

People allow themselves to be constrained by the smallest things—caste, family expectations, societal pressure—leaving no room for real exploration of interests or passions. Instead, these hobbies are ticked boxes, used to project a certain image. If people were truly invested in their hobbies and passions, those external markers like caste would likely diminish in importance, because the mind would be consumed by deeper, more fulfilling pursuits.

Just like caste, language and region can lock people into narrow. And it is often hell of struggle for individuals to break them. It is not a sign of mind open to hobbies and passions.

We have not seen expression or outcome of creativity in Industry, movies, innovation, solving societal and governance issues. We only see them in CV, and matrimony websites. In India we have an army of engineers and workers willing to get trained and do work, but no independent thinkers, no problem solvers, everywhere in most of things Indian only copy. There seems to be a lack of genuine creativity, problem-solving, or original thinking.

In industry and technology, instead of creating something novel or disruptive, many Indian companies and professionals tend to follow established paths, adopting ideas and models that have already succeeded elsewhere.

Creative expression, if it exists, is often stifled before it can grow into something meaningful. People give up under the pressure. Because cultural expectations that are not designed to nurture or support such pursuits. Environment—social, cultural, and professional—often doesn't allow for the kind of risk-taking and independent thought that real creativity demands. The emotional ecosystem around them isn't optimized to support those who wish to pursue something outside the narrow definition of success.

What remains is a country with the tools to build but hesitant to step outside of the frameworks that have been handed down for generations.

Monday, October 7, 2024

Overcoming Superstition (Hinduism)

Virtue exists in mind, perceiving is seeing, through discipline, study and understanding. Things outside, Gods in temple are medium. God's dont build temple, we do for ourselves. The temples and gods serve as mediums or symbols, but the essence lies within. The act of worshiping gods or following rituals is for the worshipper’s own clarity.

Mukti is not something outside, but rather an inherent truth that needs to be realized through disciplined awareness and deep insight.

Mukti is in perception, you can not try and worship to become free. You have to know that you are free and all bondages are illusionary. And then you need to make your body realize and follow that. You are not the one who has to become another, apples will not turn into oranges, you are mukt and you just need to realize that. You also realize that by claiming yourself from the web of maya. Due to maya we see things right and wrong, one and another when they are all the same.

Egg and hen story, egg comes from hen and hen comes from egg, both are true, depending on causes and condition. It illustrates the interconnectedness and cyclical nature of cause and effect, where both sides of a duality are true depending on how you view them. When a person has understood that, he/she will not look for magic. Else you will keep circling round and round trying to find. In this state of realized wisdom, the search for miracles or magic becomes unnecessary because the person understands that there is no need to escape from the truth—they already embody it. Once you realize that, you will cease to be afraid, all the need for security or certainty or rituals will cease.

We do many things to escape the fear, stuck in snake and ladder thing, putting all the effort for nothing. All the things which makes us feel unsecure, and makes us want to escape, it all starts in heart. Solidity, fluidity, heat and space all are empty. sensations of seeing, hearing, smelling and feeling all are non-existent. So our fears, feelings, all that have no basis and they affect nothing. What we say our heart that also doesn't exist.

Avidya Moha Viparyaya

Problem Definition

Everyone thinks they are religious, virtuous, understand everything. They have Gods in their side, so I compiled mantras which people chant in the name of God with agni and devas as witness.

https://danasurdanu.blogspot.com/2024/10/hinduism-on-important-subjects.html

People can say anything and take the Gods to be on their side, that is norm. It has become like sleight of hand. Also people dont think that there is any need of anything like books.

Our Wishes have Divine Sanctity?

For me God is something like a pivot on which hangs a combination of many things which I see in God. Remove them and the idea of God doesnot exist. It is like when you see the painting and describe it, but you may not know the things which consist in that painting, the details, you only see whole picture.

Subjective God (subject of our intuition) of every human is different as he/she is only centered on mind which imagines that combination or quality. Just like mother of every human is different, your mother takes care of you only. Same way your God listens to you only. Have anyone heard their God telling them about someone else's inner things? Like when I pray to God, I tell my problems, my hopes, my requests, my condition. He/she only knows my heart. Or rather my heart has created my own God. And my God tells me back, he/she is listening only to me among zillions of living beings. Is it objective reality? Or creation of my own mind?

People come to more educated people in good position and seek their favor to get job or money from them, that doesn't happen. But educated person can give the right advise and people can follow that and achieve goals. But people have to do the Karma. People seek to evade karma by seeking favour. It is same in spiritual life, people believe in all kinds of magic in their favor, and don't want to follow anything which requires hardwork.

In Vedas Upanishads, There are natural laws and there are prayers. There is a third thing that is wish, so in puranas and late books and kathas there is a lot about wish fulfilment. There is a very thin line between prayer and wish. People think their wishes are natural, they are laws of nature and divine. That thing we have such strong view about our wishes, the world inside our mind feels like being complete and true, that is the Maya. Human beings need education, which is relearning because often what we wish is incorrect. If all that came to our mind is true then Vedas will not be needed or written.

In the Vedas and Upanishads, the focus is largely on understanding and aligning oneself with the natural laws (Rita) that govern the universe, which require conscious action and adherence to certain principles. While prayer (as in a true connection with the divine) can be an act of surrender or seeking guidance, wishes tend to come from the ego or personal desires. When people blur the lines between the two, they may start to think that their wishes should automatically come true because they feel "natural". This is where Maya, or the illusion of reality as perceived through our desires and incomplete understanding, comes in. The world inside our minds, with its desires and self-centered thoughts, often feels so real and complete that we mistake it for the truth. Education, or relearning as you call it, becomes crucial because it helps to break through this illusion.

The Upanishads emphasize that truth (Satya) is not what the mind desires, but what is aligned with the deeper reality of the universe.

These texts exist to guide us beyond our ego-driven desires, to a place of understanding where we can see the difference between what we wish for and what truly is.

There is difference between freedom, imagination, independent thinking on one hand and believing in your imagination as source of all reality and truth. Independent thinking and imagination is essential for creativity. But later is illusion. Avidya – Mistaking one's imagination or perception as the ultimate reality, leading to illusion. Vidya leads to liberation, while Avidya binds us to illusion and ignorance. Avidya is what causes people to believe their individual, subjective wishes are aligned with universal laws, when in fact they are trapped in a limited view of reality. A second better word in Hindi would be Moha. Moha is emotional attachment that clouds one’s judgment. It’s the state where a person becomes attached to their own desires, emotions, or perceptions, mistaking them for reality. it's a kind of attachment that binds a person to illusion and distorts their understanding. Moha represents that emotional and psychological investment in one’s own imagination or wishes, confusing them for universal truths.

Even better word is Viparyaya, which refers to the concept of misperception or wrong knowledge—seeing things in a distorted or inverted way. It’s described in Yoga Sutras by Patanjali as one of the obstacles to correct understanding, where a person believes something that is false to be true, often due to attachment, desire, or misunderstanding. So we have four things: Natural Laws (Rita) Prayer (Upasana or Bhakti) Wish (Iccha) and Viparyaya – The mistaken belief that one’s subjective imagination or desires are aligned with reality or truth. People become superstitious because of Wish and Viparyaya.

Hinduism was less of a wish fulfillment religion and more about natural laws, guidance. As such Hinduism is not against independent thinking. Upanishad are not blind faith, they dont tell you always what you should do. They only tell you what will happen when what you do. You are free to not chant shlokas, and not read Vedas. Religions like Islam and Christianity are wish fulfillment machines. And they rely on blind faith. We also see blind faith in later Purans and katha when taken literally. Hinduism, especially in its earlier and philosophical texts, emphasizes a more rational, law-based understanding of the universe, focusing on natural laws (Rita), karma, and self-inquiry rather than rigid prescriptions or rewards for blind faith.

Upanishads are indeed not about dictating actions but about offering insights into the nature of reality, consciousness, and the self. They encourage seekers to question, explore, and discover truths through deep introspection, meditation, and reasoning. This leaves room for independent thinking and does not impose a one-size-fits-all approach. Upanishads invite a more open-ended exploration of truth, often posing questions rather than giving hard-and-fast rules, encouraging individuals to discover their own path.

Islam and Christianity, especially in their more orthodox forms, tend to emphasize strict adherence to a particular set of beliefs, rituals, and divine will as conveyed by their book. There's often a strong focus on belief in God’s will as supreme and unquestionable, with salvation or wish fulfillment (heaven, eternal life) being granted for obedience and faith. This can create a more faith-centered or "wish-fulfillment" approach, where devotion leads to rewards, and questioning is often discouraged. Puranas and kathas do sometimes take on elements of wish fulfillment, with stories of gods and goddesses granting whatever you want and performing miracles in response to prayers. However, these are more folk-level narratives that developed over time and can be understood symbolically rather than literally. When taken literally, they do seem to promote a form of blind faith similar to other religions.

Rational Analysis

Basically religion has reduced to wishful dreaming, in which people do whatever they like, and wish whatever they want. As long as that wish is to some supernatural power they call it religion. Everyone has right to wish whatever they want, and that is the basis of new religion. Modern expressions of religion, in some cases, have shifted from structured spiritual or ethical systems into a more individualistic practice. People often tailor beliefs to fit their desires or justify their actions, and as long as those desires are channeled through the notion of a higher power, it gets labeled as "religion." This could be seen as a departure from traditional teachings where there were often strict moral, philosophical, or ritualistic guidelines.

In this view, religion may become more about personal wish fulfillment or comfort rather than a path of discipline, inquiry, or self-transcendence. There are two components of religious belief, (1) private belief, one can dream that he was so and so in past life. (2) Belief which affects others in some way. e.g. service, non violence, or honesty in dealing with others, he or she is queen or king of the world. Dreaming of becoming king of the world also affects others, because a king is king because he rules over others.

As far as I understand most of the virtue which society accepts is in regard to good done to others and is example of second type of belief. Those of first type are rare and others can laugh or smile or make faces, but are not judged, mostly nobody cares. These may evoke reactions like amusement or indifference, but they rarely carry the weight of moral judgment because they don’t impact others in tangible ways. They're seen as personal choices or idiosyncrasies, Celibacy is also of the second type. It is not strictly personal thing that makes it virtuous. It is related to trust in dealing with other humans, family building which is most important business of life.

So belief is only as virtuous as results (or intention for good results. Intentions are related to actions so can not be junked easily). Else video game with God figures and creation can also become religion.

There is secondary question, how something makes one feel. A person can do something ridiculous (first type) and feel heavenly, feel it to be a great religious act. Opinion or feelings hardly relate to objective reality, that is why world is called maya. But it is good that it brings happiness or some kind of medicine to the mind of that person. Goodness is limited to that, it is not more heavenly than how it makes feel. In that regard a high created by drug is comparable to high created by religious sentiment, not one to one, but in some way. Real value is just that. Such feeling does not necessarily correlate to an objective truth or greater moral significance. The real value, then, might lie simply in the personal relief, joy, or fulfillment one derives from these experiences.

Viparyaya

Viparyaya refers to the thought waves or mental patterns (vrittis) that create false knowledge or incorrect perceptions.

According to Patanjali's Yoga Sutras, there are five types of vrittis, and one of them is Viparyaya. These thought waves can cloud our awareness, leading us to believe in something that is not true. The mind creates distortions based on limited information, emotions, and attachments, and these false perceptions take the form of:

Mistaken Identity: Seeing something as it is not. For example, mistaking a rope for a snake in the dark.

Subjective Desires: Believing that personal wishes or subjective perceptions are the truth, when they are only a reflection of one's internal state rather than objective reality.

Emotional Attachments: Becoming emotionally invested in a belief or idea that distorts reality, leading to moha or delusion.

These Viparyaya vrittis (misperception thought waves) are particularly dangerous because they prevent one from seeing reality as it is. Instead, they project illusions that the mind clings to.

Managing Viparyaya Thought Waves:

Jnana Yoga: Questioning the nature of reality, dissecting your thoughts and beliefs, and understanding what is true versus what is merely a mental projection.

Mindfulness (Dhyana): Observing the thought waves without attachment allows you to recognize when Viparyaya arises and detach from it.

Discrimination (Viveka): Developing the ability to discern between the real and unreal, or between the eternal and the transient.

Detachment (Vairagya): Letting go of emotional attachment to outcomes and desires that may distort perception.

Five vrittis in Patanjali's Yoga Sutras

1. Pramana (Correct Knowledge)

Pramana refers to valid or correct knowledge. It is knowledge based on direct perception, inference, or reliable testimony. These are the mental fluctuations that lead to truth or correct understanding. There are three sources of pramana in Yoga Sutras:

Direct Perception (Pratyaksha): Knowledge obtained through the senses.
Inference (Anumana): Knowledge deduced through reasoning.
Verbal Testimony (Agama): Knowledge obtained from trusted sources, such as scriptures or teachers.

Example: Recognizing a fire based on seeing smoke and correctly deducing that fire must be present.

2. Viparyaya

3. Vikalpa (Imagination or Fantasy)

Vikalpa refers to imagination, conceptualization, or fantasy, where the mind creates ideas or constructs that have no basis in reality. This can include daydreaming, speculation, or the mental creation of concepts that are purely abstract.

Example: Imagining the existence of mythical creatures or believing in hypothetical scenarios that aren't rooted in actual experience or observation.

4. Nidra (Deep Sleep)

5. Smriti (Memory)

Smriti refers to memory or recollection. This mental fluctuation involves the recall of past experiences, thoughts, or information. While memory can be useful, it can also distort the present if we become overly attached to or influenced by past experiences.

Example: Remembering a past event, which could be accurate or distorted based on emotional involvement or selective recall.

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Real World Example

I am seeing Bahraich murder. Problem is much deeper and it is with Hindus. Religion of a Hindu (basically Purans) is like whatever I believe God will listen and that is it, he doesnot appreciate other human beings. So he doesnot care when a fellow Hindu is killed, worse he engages in so called secularism for gains. His religious view is disconnected from reality, he is like Europeans who dont care for people next door, with added magical beliefs. He is selfish, seeks moksha for himself, prosperity for himself. Moksha doesnot exist, prosperity of a person is linked to prosperity of his society and country.

Like I said before most of what people call virtue is not independent and depends on what society thinks, how others think. A macho man is macho only because women like it. So people aspire for things which are interdependent, but appeal to God whose nature is fundamentally independent and superstitious (in the sense that people believe in their personal God, who will listen to him, cater to him alone, in contrast Muslim God is not of one Muslim, he is of all Muslims, that idea binds them together, just like a pack of dogs can hunt better). A Hindu has condescending attitude towards a fellow human, he thinks he is clever and works on his own means for salvation.

Mind doesnot conform to the world, the world conforms to mind. The world as we experience it is shaped by the framework of the mind. People take their illusions very seriously.

Hinduism on Important Subjects

Rig Veda 10.109.1

यमः प्रजापतिः प्रथमं मृत्युमृत्यवे हुवे |
अपन्त्स्वधो जनिता जज्ञे देवानां समन्धसा ||

"Yamī, full of love and longing, speaks her affectionate words while lying down, seeking to prolong life and asking for union with her dear brother Yama."

Explanation: Yamī urges her brother Yama to unite with her, reasoning that since they are the only beings in existence at this primordial moment, the union is natural. She invokes cosmic reasons, saying creation itself began with such unions.

Rig Veda 10.109.2

तं हो वदन्ति यमयं मिथः स्रीः पत्ये मनसा दधे।
अरे अस्मदिति ब्रवीत् सर्वधातुः सुम्नायं विशृङ्खलः।

"Yamī speaks with her heart’s desire toward Yama, justifying her longing, but Yama counters, upholding restraint and rejecting the notion, standing firm in moral integrity."

Explanation: Yama responds by rejecting her advances, emphasizing that physical desire does not define righteous conduct. He invokes the ethical standards of human behavior, stressing that self-control and restraint are more important than physical urges.

Rig Veda 10.109.3

अचाकशं त्वं सखा मे त्वमिन्द्रस्य भूषति।
नाहं स्रष्टुमितीदं पप्रच्छमिनिसं वृषणः।

"Yama tells Yamī: 'I will not fall prey to desire as you suggest. Even though you seek this union, it is not proper, and we must uphold the sacred laws and remain chaste.'

Explanation: Yama explains that desires and pleasure must be restrained within certain bounds, and the mind must overcome physical impulses to maintain moral and ethical standards.

Manu Smriti 8.354

स्तेनः सूर्येन्द्वग्निपुराणसाक्ष्यं हरञ्जनावस्त्ररसोऽन्नगन्धान्।
अपो गवो भूर्मनुष्याश्च सर्वे दुर्वृत्तं पापिनमाहुरस्मिन्॥

"Stealing, lying, unpunished crimes, and the violation of another man's wife—these sins lead to destruction both in this world and in the next."

Explanation: "All things, including the Sun, Moon, Fire, the Waters, and the Earth, are witnesses to the deeds of a man. Therefore, the one who engages in sinful acts (such as adultery) will eventually be condemned by all creation." This shloka emphasizes that unethical actions, including extramarital relationships, are considered grave sins witnessed by the divine.

KEY POINTS

Self-Control and Dharma: Yama's rejection of Yamī’s advances reflects a higher moral principle. Even though Yamī tries to justify her desire through cosmic reasons, Yama remains firm in his stance on maintaining righteousness (dharma) and controlling sexual desires.

Ethics Over Desire: The dialogue shows a profound conflict between desire and ethics. Yama symbolizes the moral ideal of resisting temptation, even in the most intimate and primordial context, thus preserving the cosmic and social order.

In Dharma, discipline takes precedence over desires and wishes. You can not wish anything and do what you like and justify it saying Gods are with you. That is your wishful thinking. Every criminal has justification. Human beings have tendency to do anything, feel anything, are normally uneducated and ignorant. So sages thought it important to codify them.

Dharma Over Desires:

The essence of Dharma (righteousness) is to regulate human behavior so that individuals act in harmony with universal moral principles, rather than purely following their personal whims and desires. Desires are natural, but when they are unchecked, they can lead to adharma (unrighteousness), causing harm to individuals, families, and society.

The sages and seers of ancient times, understanding the fallibility of human nature, codified Dharma to ensure that discipline, ethics, and justice would prevail over the fluctuating emotions and desires of individuals. Texts like the Vedas, Manu Smriti, and the Upanishads outline principles to guide behavior, teaching that true freedom comes from self-mastery and discipline, not from indulgence.

Wishful Thinking and Justification:

Every individual is capable of justifying their actions, even those that are clearly wrong. Criminals, for instance, may rationalize their behavior to avoid feeling guilty and to stay happy. In the same way, people often try to justify acting on their desires by claiming divine approval, interpreting religious texts to suit their convenience, or believing that their personal feelings somehow align with the greater cosmic order. This is nothing but wishful thinking.

Saying that "Gods are with me" to justify unethical actions ignores the core of Dharma. True spirituality and religious conduct demand that one follows discipline and adheres to the moral laws set by sages and scriptures. The Upanishads often remind us that spiritual progress and the realization of the ultimate truth come only through a disciplined life, not through unchecked indulgence in desires.

Codification by Sages:

Recognizing the tendency of humans to act out of ignorance and self-interest, sages worked to codify rules that would prevent moral and ethical degradation. They understood that without a clear set of guidelines, people would drift toward adharma due to lack of knowledge or emotional impulses. This is why scriptures like the Manu Smriti contain laws that govern not only personal conduct but also social interactions, family life, and justice.

These laws were designed to ensure that discipline would take precedence over desires, and that individuals would be held accountable for their actions according to universal moral principles rather than subjective justifications.

Summary:

In Dharma, the individual is called upon to control their desires, uphold righteousness, and live in harmony with cosmic order. You cannot justify unethical behavior by claiming divine approval or personal belief; such reasoning is flawed and leads to adharma. True Dharma requires following the principles laid out by sages who codified moral laws to guide human behavior, recognizing that unchecked desires lead to chaos both within the individual and society.

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Rig Veda 10.85.30

इमं मे गङ्गे यमुने सरस्वती शुतुद्रि स्तोमं सचता परुष्ण्या |
असिक्न्या मरुद्वृधे वितस्तया या जुवाते सिन्धुं यासु मे हुवे ||

Meaning: This verse primarily invokes the sacred rivers in the wedding hymn, emphasizing the sanctity of marriage. However, within the context of the hymn, marriage is presented as a divine institution, and the relationship between husband and wife is considered sacred and inviolable. The text stresses the bond between the couple and their responsibility toward each other.

Rig Veda 10.85.44

उप ममध्वमुप गन्तनूतये यत्सुराणा मरुतां सदसि श्वसि |
उप श्रयध्वमुप यज्ञमाचरुप श्रुष्टिं वहमानोप श्रुष्टिं वहन्तु वः ||

Meaning: The wedding hymn in the Rig Veda emphasizes the role of fidelity in marriage. It prays for mutual affection and the proper fulfillment of duties between the spouses. There is a strong notion that the sanctity of the marriage bond is to be preserved, and infidelity is indirectly discouraged by emphasizing the loyalty expected from both partners.

Yajur Veda 30.5

अग्निर्व्रतपते व्रतं चरिष्यामि तच्छकेयं तन्मे राध्यतां तत्प्रवृणामि तद्व्रतेन कल्पस्व।

Meaning: "O Agni, the Lord of Vows, I shall observe my vow of righteousness. May I have the strength to follow it, and may it bring me success." This shloka emphasizes the importance of adhering to vows and dharma (righteousness). In the context of marriage, the vow of fidelity is sacred, and adhering to it is part of following dharma.

Atharva Veda 4.36.1

अयं ते योनिरूतये पुरुषत्वाय जन्मने।
मातुष्ट्वं पितुष्ट्वं चानुब्रूहि सवितुः सवे॥

Meaning: "This is your origin for procreation, for being a man. Follow the duties of the father and mother, and fulfill your obligations toward creation." This verse highlights the responsibilities of the couple in procreation and family life, implying fidelity within the marital relationship and condemning actions that might harm familial harmony, such as infidelity.

Atharva Veda 4.37.1

किमायस्ता मनसा वचः किमात्रा वाचं संयच्छ वाचमन्ववचः |
उपस्तुस्ते तन्वाम्र्थं रुद्राय वरुणाय नमः॥

Meaning: "Why do you strain yourself with thoughts and words? Control your speech and follow your duties with proper conduct. Offer your body and mind to the Lord, such as Rudra or Varuna." This verse indirectly implies that one must control desires and thoughts, possibly hinting at the need for controlling carnal desires outside the sanctified bond of marriage.

Atharva Veda 6.42.3

अयामौ महयते विष्णुः सत्येनान्दान्स्तुवन्त।
पुरं बाहुर्धर्मस्य सत्यं देवैः समार्जतः॥

Meaning: "May Vishnu, the upholder of truth, bless this (household). May righteousness and truth prevail through the hands of the gods." The verse emphasizes righteousness and the establishment of dharma (moral law) in a household, suggesting that any deviation from moral and righteous behavior (such as infidelity) is against divine principles.

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Marriage is a profound commitment that requires more than just ritualistic observance. It calls for a deep understanding of the values that underpin the relationship. It can be beneficial for individuals and couples to reflect on the meanings behind the rituals they participate in. That is why people were first educated for years so that they know what they are talking about before engaging in serious things in life.

People have not read or understood a single book properly in life, who cant write five lines about themselves, believe in caste, they think that scriptures allows it, have they read and understood scriptures? Or it is like if something is believed by millions of idiots then it is true?

In past people used to get kids married at age of 14-18. Kids who can't read or write, were made to take take these vows like parrots. Today people with big degrees and class in society, they do the same.

Nowadays marriage has reduced to theatrics, another party. Modern marriages can sometimes seem like mere performances, focusing on elaborate ceremonies without genuine understanding or intent. If sages have so many things for so long, and if human beings have stuck to it (even if they did not have knowledge and understanding and caliber, still the fact that they stuck to it is their vote for it), then there must be importance in these words.

Saptapadi (Seven Vows) in Hindu Marriage:

The mantras are recited in Sanskrit as the couple walks around the fire (Agni), which is considered a witness to the marriage.

First Step (Prathama Padi):

ओम् एकमिषे विष्णुस्त्वान्वेतु।

"Let Vishnu (the protector) lead you to prosperity and nourishment. We take the first step together for the welfare of our family and the provision of food and nourishment."

Meaning: This vow is about ensuring that the couple works together to provide nourishment and sustenance for their family, symbolizing their responsibility toward providing a stable household.

Second Step (Dvitīya Padi):

ओम् द्वितीयं ऊर्जे विष्णुस्त्वान्वेतु।

"Let Vishnu lead you to strength and energy. We take the second step to grow in physical, mental, and spiritual strength."

Meaning: This vow signifies the couple's commitment to building mental, physical, and spiritual strength together, ensuring their ability to face life's challenges.

Third Step (Tritīya Padi):

ओम् तृतीयं रायस्पोषाय विष्णुस्त्वान्वेतु।

"Let Vishnu lead you to prosperity. We take the third step together to increase our wealth and prosperity by righteous means."

Meaning: This vow emphasizes the importance of prosperity and wealth for the household, gained through righteous means and hard work.

Fourth Step (Chaturtha Padi):

ओम् चतुर्थं मायोभवाय विष्णुस्त्वान्वेतु।

"Let Vishnu lead you to happiness. We take the fourth step together to bring happiness and harmony to our family."

Meaning: This step highlights the couple's duty to create an environment of happiness, harmony, and mutual respect within the household.

Fifth Step (Panchama Padi):

ओम् पञ्चमं पश्यनकाय विष्णुस्त्वान्वेतु।

"Let Vishnu lead you to progeny. We take the fifth step together for the welfare of our future children, if we are blessed with them."

Meaning: The couple vows to be responsible parents and to raise their children with love, care, and righteousness, ensuring a strong future generation.