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One Month into Cāturmāsa

mangalavara

सो ऽहम्
Premium Member
Cāturmāsa, which literally means 'Four Months,' is considered an inauspicious time on the lunisolar Hindu Calendar. From what I understand, the inauspiciousness is based on the rainy season in India. As someone who resides in what Borat calls 'U, S, and A,' observing Cāturmāsa here does not make perfect sense due to the geographical differences. Nonetheless, I am happy to participate by observing the four month period by practicing some kind of austerity.

Just before Cāturmāsa began just a tidbit more than two fortnights ago, I made a vow to keep during the period. My vow is that during the four month period, I would not consume chocolate, that I would not watch videos by a certain YouTuber who I listened to almost on a daily basis, and that I would read from either the Vedas or the Devī-Bhāgavata Purāṇa for at least 15 minutes every day. So far, I have kept my vow.

At the moment, I can say that I do not miss chocolate at all. The thought of an Oreo cookie actually makes me feel a bit ill at my stomach. Similarly, the thought of a Kit Kat mocha and chocolate wafer bar seems like a thought about garbage. Moreover, the idea of eating something by Cadbury or Lindt just seems like it would be a waste of money.

When it comes to not watching the YouTuber who I used to watch, or rather listen to, almost every day, whose content is mostly political commentary and a few things about the paranormal and religion, I honestly do not miss his content. I feel better not listening to someone who swears like a sailor and argues for policies that I think would be far from conducive to the well-being of any civilization. Now I wonder why I even listened to him as much as I did.

With respect to reading from the Vedas or the Devī-Bhāgavata each day of Cāturmāsa, I am quite glad that I included that as part of my vow. I used to associate austerity with merely abstaining from things, but not long ago, I realized that doing something is complementary to denying myself of something that only gratifies my senses. As well, if I had not included reading from one of those scriptures as part of my vow, I would not have read much of anything in them lately, and, consequently, I would have felt mediocre and unserious for reading very little of anything that I know to be a scripture.

What I have mostly read from is the Vedas, which to me means not merely the Saṃhitās but all four layers of the four Vedas. So far, I have read many hymns in the Saṃhitās, and what I mostly read is the Upaniṣads. I have read all of Bṛhadāraṇyaka. Currently, I am reading Chāndogya. Lots of screenshots are being taken of certain pages with interesting and significant verses. My reading is helpful to me because I want to eventually write a book that outlines and expounds a Vedic worldview.

Lastly, I think I should mention that I have read some of Devī-Bhāgavata during this period. The reason that I included it as something to read is that, when I made my vow, I was leaning toward Śāktism as the branch of Hinduism that I might commit to. Lately, I have been leaning toward Vaiṣṇavism, but as of today, I am leaning toward Śaivism after reading Śvetāśvatara and thinking critically about the meaning of 'highest footstep of Viṣṇu' in the Ṛgveda and Kaṭha.
 

Aupmanyav

Be your own guru
We had a 'Raksha Bandhan' program yesterday evening. Some 40 people from my maternal grandfather's family. There were gifts to each other, and many a times they consisted of chocolate goodies. That is a complete waste of money and detrimental to health.
 

mangalavara

सो ऽहम्
Premium Member
We had a 'Raksha Bandhan' program yesterday evening. Some 40 people from my maternal grandfather's family. There were gifts to each other, and many a times they consisted of chocolate goodies. That is a complete waste of money and detrimental to health.

Please don't get me wrong, sir. A Raksha Bandhan program is obviously a good reason to purchase chocolate goodies for individuals who would attend. On the other hand, in my case as an individual who ought to save more money and knows how quickly chocolate can disappear, it would be a waste of money if I were to purchase chocolate bars and the like all for myself. If I had a sister who is Hindu, I would have purchased a chocolate bar and given it to her today. _/\_
 

Aupmanyav

Be your own guru
What I have mostly read from is the Vedas, which to me means not merely the Saṃhitās but all four layers of the four Vedas. So far, I have read many hymns in the Saṃhitās, and what I mostly read is the Upaniṣads. I have read all of Bṛhadāraṇyaka. Currently, I am reading Chāndogya. Lots of screenshots are being taken of certain pages with interesting and significant verses. My reading is helpful to me because I want to eventually write a book that outlines and expounds a Vedic worldview.

Lately, I have been leaning toward Vaiṣṇavism, but as of today, I am leaning toward Śaivism after reading Śvetāśvatara and thinking critically about the meaning of 'highest footstep of Viṣṇu' in the Ṛgveda and Kaṭha.
I appreciate your studies in Hinduism. Brahadaranyaka, Chandogya and Katha Upanishada are beautiful, but RigVeda is a totally different matter. It takes a long time to understand RigVeda.

There are two ways to understand RigVeda, and the two ways give different result. 1. Devotional, 2. Analytical (understanding what made Indo-Iranian Aryans to compose it). Generally you will find only the devotional commentaries, but there are analytical commentaries also. As an example, I give you the analytical reading for the 'three steps' of Lord Vishnu:

"A comparison with the abodes of other Vedic deities, who are said to traverse the whole universe like Vishnu confirms the same view. One of these deities is Savitri, who in V, 81, 3, is described as measuring the world (rajâmsi) and in I, 35, 6, we are told “There are three heavens (dyâvah) of Savitri, two of them are near and the third, bearing the brave, is in the world of Yama.” This means that two of Savitṛi’s three abodes are in the upper heaven and one in the nether world or the kingdom of Yama.

The second deity that traverses or measures the universe is Agni (VI, 7, 7). He has three stations, one in samudra or ocean, one in heaven (divi) and one in the waters or apsu (I, 95, 3). His light is spoken of as three-fold (III, 26, 7), he has three heads (I, 146, 1) and three seats, powers or tongues (III, 20, 2; VIII, 39, 8). Now although these three stations do not seem to be always conceived alike, yet one of them at any rate can be clearly identified with the third step of Vishnu; for in X, 1, 3, we are told that the third station of Agni is known only to Vishnu, while in V, 3, 3, Agni, with the upama (last or highest) step of Vishnu, is said to guard the sacred cows. This description agrees well with I, 154, 5 and 6, where swift moving cows and a spring of honey are said to exist in the place where the highest step of Vishnu is planted.

It has been shown above that Agni sometimes represents the sun in the RigVeda, and that his hiding in the waters and coming out of them as 'apâm napât' or the child of waters is only a different version of the sun sinking below the horizon for a long time and then emerging out of the nether ocean at the end of the long Arctic night. Vishnu is also the same sun under a different name, and the third step of Vishnu and the third or the hidden abode of Agni can, therefore, be easily recognized as identical in character. The third deity that traverses the universe is the Ashvins to whom the epithet parijman or “going round” is applied several times in the RigVeda (I, 46, 14; I, 117, 6).

The Ashvins are said to have three stations (VIII, 8, 23), and their chariot, which is said to go over both the worlds alike (I, 30, 18), has three wheels one of which is represented as deposited in a cave or a secret place, like the third step of Vishnu, which is beyond the ken of mortals (cf. X, 85, 14-16). This co-incidence between the third stations of the three different world-traversing gods cannot be treated as accidental; and if so, the combined effect of all the passages stated above will be clearly seen to point out to the conclusion that the third or the hidden place, dwelling or abode in each case must be sought for in the nether world, the world of the Pitṛis, of Yama, of waters and darkness."
"Arctic Home in Vedas", Bal Gangadhar Tilak (Page 305-6) http://cakravartin.com/wordpress/wp-content/uploads/2007/02/tilak.pdf
 
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