#Rishyasringa

[thetimelock]

Shri Shringi Rishi Mandir Ayodhya and significance to Ramayan

Shringi Rishi or Rishyasringa preformed the yajna for King Dashrath at Ram ki Paidi which led to the king being blessed with four sons. Later Shringi Rishi married Shanta, the sister of Dashrath. Shringi Rishi had an ashram on the banks of Saryu river which was also the place where both he and Shanta have taken samadhi. Location of Shri Shringi Rishi Mandir Ayodhya Even though this temple is…

[mplanetleaf]

Story of Rishyasringa Maharshi | ఋష్యశృంగుడు | MPlanetLeaf

[thedustathisfeet]

1. I Shall set for Vajrasuchi (the diamond needle) which pierces ignorance, rebukes the ignorant, and ornaments those who have wisdom as eye. The Smritis affirm, following the Vedas, that the Brahmana is the most important of the four varnas. It must be asked, ‘Who is a Brahmana’ – the self, body, class, knowledge, action, or virtue? The soul is not a Brahmana because the soul is the same in all bodies past and future. The same person takes many bodies according to karma, nor is the body Brahmana – the body is the same from the Chandala to the highest varna, being made of the five elements, and is seen to have old age, death, etc., alike. There is no fixity of colour such as, Brahmana is white, Kshatriya is red, Vaishya is yellow, and Sudra is black; (if it were so) when the father’s body is cremated, the son etc., would be guilty of killing a Brahmana.

2. Nor is the class a Brahmana. Then there would be many classes within the classes. Many are the great sages: Rishyasringa born of a deer, Kausika of reed, Jambuka of a jackal, Valmiki of an ant-hill, Vyasa of a fisher-girl, Gautama of a hare’s back, Vasistha of Urvasi, Agastya of a pot according to tradition. These are not Brahmanas by birth but by their knowledge. Nor is knowledge Brahmana: Kshatriyas and others also have knowledge. Nor is karma: all creatures are seen to have similar karma of Prarabdha etc., and all creatures act being impelled by karma. Nor is a man of virtue: There are many givers of gold – Kshatriyas etc.

3. One who has directly realized, like the berry in the palm, the Atman without a second, devoid of class, quality and action and of defects like the six waves (like hunger), the states (like birth and death), of the nature of truth, knowledge and bliss, free from adjuncts, the basis of all thoughts, immanent in all creatures, present inside and outside like space. Bliss impartite, beyond (ordinary) knowledge, to be realized by experience alone – and having become successful, free from lust etc., rich in mental control, without greed etc., mind untouched by hypocrisy etc. This is the intention of Veda, etc. Otherwise the nature of Brahmana cannot be achieved. One should contemplate one’s self as the spirit without a second, truth, knowledge, and bliss.

(Vajrasuchika Upanishad)

[the-hem]

"The Attractive Ape." Introduction to the Vajrasuchika Upanishad. The Exploration of the Mysteries of the Diamond Pointed Needle.

The Vajrasuchi Upanishad (Sanskrit: ���ज्रसूची उपनिषत्, IAST: Vajrasūcī Upaniṣad) is an important Sanskrit text and an Upanishad of Hinduism. It is classified as one of the Samanya (general) Upanishads, and identified as a Vedanta text.[3][2] It is attached to the Samaveda.[3]

The text discusses the four varnas also called 'caste'. It is notable for being a systematic philosophical work against the division of human beings, and for asserting that any human being can achieve the highest spiritual state of existence.

The date as well as the author of Vajrasūchi Upanishad is unclear. The Upanishad is attributed to Sankaracharya in the manuscripts discovered by early 1800s.[1][5] Sankaracharya, also known as Adi Shankara, was an Advaita Vedanta scholar, but given the Indian tradition of dedicating and attributing texts to revered historical scholars, there is uncertainty whether texts attributed to Adi Shankara were actually composed by him or in the 8th-century he likely lived in.

It is numbered 76 of 108.

The Vajrasuchi Upanishad (Sanskrit: वज्रसूची उपनिषत्, IAST: Vajrasūcī Upaniṣad) is an important Sanskrit text and an Upanishad of Hinduism. It is classified as one of the Samanya (general) Upanishads, and identified as a Vedanta text.[3][2] It is attached to the Samaveda.[3]

The text discusses the four varnas also called 'caste'. It is notable for being a systematic philosophical work against the division of human beings, and for asserting that any human being can achieve the highest spiritual state of existence.

The date as well as the author of Vajrasūchi Upanishad is unclear. The Upanishad is attributed to Sankaracharya in the manuscripts discovered by early 1800s.[1][5] Sankaracharya, also known as Adi Shankara, was an Advaita Vedanta scholar, but given the Indian tradition of dedicating and attributing texts to revered historical scholars, there is uncertainty whether texts attributed to Adi Shankara were actually composed by him or in the 8th-century he likely lived in.

It is numbered 76 of 108.

I Shall set for Vajrasuchi (the diamond needle) which pierces ignorance, rebukes the ignorant and ornaments those who have wisdom as eye.

The Smritis affirm, following the Vedas that the Brahmana (seeker of wisdom) is the most important of the four castes. It must be asked, ‘Who is a Brahmana’ – the self, body, class, knowledge, action or virtue ?

The soul is not a Brahmana because the soul is the same in all bodies past and future. The same person takes many bodies according to karma, nor is the body Brahmana – the body is the same from the Chandala (to the highest caste) being made of the five elements and is seen to have old age, death etc., alike.

There is no fixity (of colour) such as Brahmana is white, Kshatriya (soldier) is red, Vaishya (merchant) is yellow and Sudra (servant) is black; also when the father’s body is cremated, the son etc., may be guilty of killing a Brahmana.

Nor is the class a Brahmana. Then there would be many classes within the classes. Many are the great sages: Rishyasringa (does not suffer wrong) born of a deer, Kausika (fragrant resin, virtuous, loving,) of reed, Jambuka of a jackal (a seedless grape, low born), Valmiki of an ant-hill, Vyasa (the severer) of a fisher-girl, Gautama (the first one, the Buddha) of a hare’s back, Vasistha of Urvasi (blood of thigh bone), Agastya (mover of mountains) of a pot according to tradition.

These are not Brahmanas by birth but by their knowledge. Nor is knowledge Brahmana: Kshatriyas and others also have knowledge. Nor is karma: all creatures are seen to have similar karma of Prarabdha (the enterprises of nature) etc., and all creatures act being impelled by karma. Nor is a man of virtue: There are many givers of gold – Kshatriyas etc.

Shankaracharya, said to be an incarnation of Shiva was one of history’s first civil rights pioneers. He was outspoken about ending the caste system, and here he says anyone can realize the Self. He essentially says reincarnation is nonsense. How a man lives and learns determines if his life can attain to the values of the Supreme Being and contribute to society.

This made him very unpopular, so he preached in the wilderness away from his critics. He is the greatest of all Hindu sages. He translated the Bhagavad Gita, is the author of Vivekachoodamani, Atma Bodha and commented on many of the Upanishads. He is said to be the author of the Great Hindu Renaissance. His writing is studied all over the world.

The above script states the mind changes colors as it changes its identity, but certainly that does not change the body or the composition of reality. Changing the mind so it tunes into reality is the goal. To project the willy nillies of the mind onto the body or the world is the antithesis of the discovery of the Self. It denies the role of God in the making of the creation. Nothing we say, think, do, read, write, or feel is ever as Great as all that God can do.

He who preaches from the pulpit on Sunday, “How great Thou Art!” is correct. All else falls short of attempting to explain the splendor of God and how we can be a part of His Plan. One must never use the Name of God or the scriptures to defame God or dim the awe we should all feel in regards to all that He does.

Shankara identifies five “castes” within us that contribute to the Glory of God. They are body, class, knowledge, action and virtue. These we inherit from our parent, the one who teaches us about the Self, the Holy Spirit that is the same in all of us but sheds His Light through our individual thoughts and behaviors.

This parent is called a Smriti by the Upanishads. A Smriti is “the whole body of sacred tradition that is remembered by humanity.” During his life, Shankara combatted a Smriti that suggested the taking of slaves, mistreatment of women, corruption in society were decent ways of life. It was believed persons could be born into a body that was especially blessed or cursed by God and the gods and there was no way to change it except to die and try again. Shankara refutes stating all creatures have an enterprise of their own and this is the “gold” each being mines by being a Khsatriya, a “soldier of the scriptures.”

This is also found in the mantra above, composed by stringing the strange Sanskrit words together, “He who refuses what is wrong, is like a reed of fragrant resin and virtuous tactics, severs what is low born from the ant hill of the mind, achieves manhood, becomes enlightened, and finds God.”

Otherwise, much as Judaism says, man is just an attractive ape with a penchant for nonsense, death, violence, and trouble.  

[iskconraichur]

ಋಷ್ಯಶೃಂಗ ಋಷಿ, ಭಗವಾನ್ ಶ್ರೀರಾಮನ ಜನನ || Sage Rishyasringa, Birth Of Lord Sr...

[umashankarsblog]

Watch "Rishyasringa/ श्रृंगी ऋषि की कथा | Rishyasringa Story | Sant Rampal Ji Satsang | Kabir is God" on YouTube

[keenlovedragon]

#FridayMotivation #AmarBodh#Quote#Amar Bani#AmarBodhbook#Kabir#God #GodisKabir#Daily quotes#Motivation#Spiritual

[kamleshdevi]

जो साधक

पूर्ण परमात्मा की सतसाधना शास्त्रविधि अनुसार करता है वह भक्ति की कमाई के बल से उस पूर्ण परमात्मा को प्राप्त होता है अर्थात् उसके पास चला जाता है। visit santrampalji Maharaj you tube channel

[herawell]

Having finished his business at the tavern, Pradyut’s next stop is the nearest well. Wells boast a more reputable clientele than do taverns, but this also makes a spy’s job more difficult. Sober people are not as easy to manipulate. Not that this would make any difference to Pradyut, who prides himself on his diligence and efficiency. His employer has given him a job, and he will comply -- not just for the money, but for the sake of honor itself.

He insinuates himself into the knots of people surrounding the well, accepting a drink of water for himself as he listens to their conversations. Here and there, he catches snatches about Queen Sita living in Ravana’s palace for ten months. The praja like their women within bounds, and Sita’s transgression has impinged their sensibilities, especially now that she is to bear an heir for the kingdom, an heir who should be beyond reproach. Their anger is palpable to Pradyut, a big, dark cloud. He waits and listens, judging their mood, until he sees the right moment to break in.

“It seems strange to me that Queen Sita, who chose to go with her husband for fourteen years into exile, should be the object of your rage,” he begins, his voice respectful but surprised. “Why, even her imprisonment in Lanka was because she wanted to give alms to a holy man!”

A man guffaws. Pradyut recognizes him as one of the palace guards, off duty.

“How can you trust women? It’s in their nature. No matter how sweetly she speaks to you today, tomorrow she will sprout fangs and sink them into you. That Kaikeyi once saved Dasharatha’s life in the middle of battle, and in the end, she asked him to banish his own son.”

He spits.

“So what if she chose to go with him? That was fourteen years ago, and today she’s a soiled wench. And as old Dasharatha was besotted with Kaikeyi, so will Rama be unto Sita.”

Pradyut’s blood runs cold. He cannot let them cast Sita down with the likes of Kaikeyi. Of course they hate the middle Queen Mother; their current disgust is rooted in the old resentment of Kaikeyi. The precedent she set, of a queen who hen-pecked her husband. Their anger at Sita will not be dispelled; it must be redirected. He needs their hatred of Kaikeyi, yes, but he needs to amplify it, to stroke it and raise it against their love for Sita. So that she is the black, black mud to Sita’s pearly-white lotus flower.

“Only then will King Rama, Queen Sita, and their coming child be permitted their happiness,” Pradyut’s employer had been sure to remind him.

He must act now.

“How dare you take Kaikeyi’s name in the same breath as Queen Sita’s?” he roars back, his voice echoing in the night. “What did Sita ever do but love and serve her husband? Why, it’s Kaikei’s fault she was even in the forest!”

Pradyut’s sudden outburst has silenced the idle chatter, and all eyes are on him now. Fool, he curses himself. He does his best to adopt a thoughtful look, as though he is giving his next words serious contemplation. “Perhaps that was part of her scheme,” he says, his tone more tempered. “She knew how loyal the princess of Mithila was to her husband. She must have hoped some tragedy or another would befall them there.”

Grim mutterings of agreement break out at this. Pradyut feigns a shudder. “Such wickedness only comes once in a thousand years. Impossible for anyone else to come close.”

Another chorus of approval rings out, and Pradyut, encouraged, continues, “But the gods were kind, and sent our king Janaki. Why else would she have become with child so soon after her coronation? It’s a sign of their favor!”

He must constantly remind them of the coming heir, the surest way to the people’s love. An unspoken reminder that Kaikeyi proved incapable of producing an heir, until Dasharatha propitiated the sage Rishyasringa and performed the yagna.

“Any demerit upon Maithili,” he announces, “it’s really a slur on Kaikeyi.”

This bold finale draws the enthusiastic reaction from his listeners so far, but it leaves Pradyut cold. He is doing exactly what his employer ordered, to taint every kindness Kaikeyi ever showed and to smooth Sita’s every imperfection, but his stomach still twinges at the exaggerations. He can never condone Kaikeyi’s eleventh-hour ultimatum, or ignore all that it wrought, but that does not erase the very real love she had for her husband, and for Rama for so many years -- even more than her own Bharata.

And while Sita is the best of women, it’s a disservice to the truth to ignore her mistakes. Her pettiness, her temper, her capacity to wound. It had been her whimsy that sent her husband after the golden deer, her wild suspicions that sent Lakshmana after him, and her foolhardiness that sent her straight into Ravana’s pushpak vimana. Of course, she had had only good intentions behind all three lapses. But hadn’t Kaikeyi’s natural concern for her son’s rights been at the root of her own catastrophic blunder?

He puts aside his thoughts. Ayodhya knows nothing of subtlety. He has built up his theme nicely, winning the crowds’ attention, and now he adds the finishing touch. “Kaikeyi deprived Kosala of two kings and a queen, in one bold stroke. She forced a crown onto her own son, and ensured that Dasharatha died without a single son at his side. Thanks to her, Queen Sita suffered in a demon’s clutches. King Rama punishes all criminals, and yet the greatest criminal of all still resides in the palace, in silks and perfumes!”

The well is once again buzzing with angry mutterings, as it was when Pradyut arrived, but all their resentment is aimed at Kaikeyi now, not Sita. He has turned their minds, just as the hunchback Manthara poisoned her queen’s mind. His work here is finished.

He slips away from them, and begins heading back towards the palace by means of darkened alleys and side roads. Secrecy is of the utmost priority for spies, and even more so for Pradyut, who is not part of the official royal spy network. King Rama does not know about the rumors regarding his wife’s chastity, nor does he know about the spies working to smear Kaikeyi’s name. Pradyuti’s employer had been very clear about keeping matters that way.

There are few vagrants on the streets, as Pradyut walks. Prince Bharata made Ayodhya ten times wealthier during his regency. Despite his distaste for kingship, he wore it well, and he left the realm in good shape for Rama.

He filled their coffers, Pradyut thinks, but Bharata could not fill their hearts or bridle their tongues.

“Nor could Bharata have,” his employer had said. “And Rama is too good-hearted to know what to do about such gossip.”

Not wanting to burden either sovereign, Pradyut’s employer had hired him and his fellow spies to know what to do. He makes his way now through the servants’ entrance and through the passageways that bring him to her chambers. 

Past reports have taught him that Queen Mother Kaikeyi values bluntness, and he relates verbatim the words he has spoken and heard this evening, every last ugly turn of phrase and lurid insinuation. The attitudes of the avadhi, before and after his manipulations. How they are making their scapegoat, and thus forgetting their complaints against Queen Sita.

Kaikeyi listens in silence, before nodding once -- a single, sharp jerk of her head -- and dropping several silvers into his hand. Pradyut knows he should leave, but something about the way she holds herself impels him to ask, “And what next, Your Majesty?”

Her eyes raise to meet his own.

Pradyut swallows. “What will happen to you?”

She glances away. “The crowds want to oust a queen,” she states dully.

The Rajmata sighs, long and slow, and Pradyut sees her as she was in her prime, when she was a warrior queen and King Dasharatha’s favorite, and he sees her now, weary and aged. She took a great dare for her son’s rights, and in doing so, she found herself bereft of everything.

“The crowds want to oust a queen,” Kaikeyi repeats. “And they will not be satisfied until they see one gone.”

She bows her head, regal and resigned, and Pradyut knows himself an intruder. He sketches a hasty bow, and departs.

(Also on AO3)

(Inspired by @avani008‘s fic here)

(Links might be in reblogs, so that this shows up in the tags.)

[ramanan50]

Rama's Sister Shanta Born 4449 BC,Abandoned By Dasaratha?

Rama’s Sister Shanta Born 4449 BC,Abandoned By Dasaratha?

I came across an article in a respected site that Shanta,Lord Rama’s Elder sister,Dasaratha’s daughter through Kausalya Rama’s Mother) was abandoned by Dasaratha and hence Kausalya was miffed with him. The article seems to have been influenced by A popular TV Serial. Here are the excerpts. ‘  The Mystery of Shanta- Lord Rama’s sister Of the two legendary Indian mythologies, Ramayan enjoys a…

[drkgowthaman-blog]

स तस्य वाक्यं मधुरं निशम्य प्रणम्य तस्मै प्रयतो नृपेन्द्र | जगाम हर्षं परमं महात्मा तं ऋष्यशृङ्गं पुनरप्युवाच || १-१४-६० #ValmikiRamayana 1.14.60 “On hearing the sweet words of Sage Rishyasringa, he that king of kings Dasharatha went into a state of ecstasy and venerating that great soul, Rishyasringa, again said this to him.” Chapter: Asvamedha commenced as preamble to putrakameshti Book 1, Bala Kanda इति वाल्मीकिरामायणे आदिकाव्ये बालकाण्डे चतुर्दशः सर्गः || Thus, ends the 14th chapter in Bala Kanda of Valmiki Ramayana https://www.instagram.com/p/CZNEDqwPcpk/?utm_medium=tumblr

[chinumeenu]

Rama Navami

Dasharath performed a yajña with the help of Sage Rishyasringa, an expert of Atharvaveda on the advice of Vasishtha. As the conclusion of the Yagna drew near, Agni sprang out from the Yagnakunda (sacrificial fire pit) and handed Dasharatha a pot of kheer (payasa), advising him to distribute it among his queens. Kaushalya ate half the kheer, Sumitra ate a quarter of the kheer. Kaikeyi ate some and…