Mulla Naseeruddin and his lies [about selfish prayers in vedas]-III

वेदों की स्वार्थी प्रार्थनाएं

Islam and Hinduism Initiative – Fans Page

keekat mushafiq

किं ते कर्ण्वन्ति कीकटेषु गावह नाशिरं दुह्रे न तपन्तिघर्मम |
आ नो भर परमगन्दस्य वेदोनैचाशाखं मघवन्रन्धया नः ||

हे इन्द्र, अनार्य देशों के कीकट वासियों की गौओं का तुम्हे क्या लाभ है? उनका दूध सोम में मिला कर तुम पी नहीं सकते। उन गौओं को यहाँ लाओ। परमगन्द (उनके राजा), की संपत्ति हमारे पास आजाए। नीच वंश वालों का धन हमें दो।

[ऋग्वेद 3/53/14]

यह अनार्यों के धन और संपत्ति को लूटने की कैसी प्राथना वेदों में की गई है?

‘कीकट’ शब्द की व्याख्या करते हुए यास्क आचार्य ने ‘निरुक्त’ में लिखा है,
कीकटा नाम देशो अनार्यनिवासः
[निरुक्त 6/32]

अर्थात कीकट वह देश है जहां अनार्यों का निवास है। इस पर टिप्पणी करते हुए प्रसिद्ध आर्यसमाजी विद्वान पं. राजाराम शास्त्री ने लिखा है- “कीकट अनार्य जाती थी, जो बिहार में कभी रहती थी, जिस के नाम पर बिहार का नाम कीकट है.”(निरुक्त, पृ। 321,1914 ई.)।

स्वामी दयानंद ने ‘कीकटाः’ का अर्थ करते हुए लिखा है-

“अनार्य के देश में रहने वाले मलेच्छ ”
तो जी अब आप ही फेसला कीजिए कि यह दूसरों का धन लूटने की स्वार्थी प्रार्थना है या नहीं। मैंने केवल एक उदाहरण दिया अन्यथा ऐसी स्वार्थी प्रार्थनाओं के अतिरिक्त वेदों में कुछ और है भी नहीं।

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another version is

http://106.10.137.112/search/srpcache?ei=UTF-8&p=islam+hinduism+initiative+%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%8B%E0%A4%82+%E0%A4%95%E0%A5%80+%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%80+%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%A8%E0%A4%BE%E0%A4%8F%E0%A4%82&vm=r&rd=r1&fr=crmas&u=http://cc.bingj.com/cache.aspx?q=islam+hinduism+initiative+%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A5%8B%E0%A4%82+%E0%A4%95%E0%A5%80+%E0%A4%B8%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A5%80+%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B0%E0%A5%8D%E0%A4%A5%E0%A4%A8%E0%A4%BE%E0%A4%8F%E0%A4%82&d=4522936757587273&mkt=en-IN&setlang=en-IN&w=K2t8RyuLvzYIyzjLksau5tpdURrJjm8K&icp=1&.intl=in&sig=Dllw1BFxc1lljYujV55UwQ–

किं ते कर्ण्वन्ति कीकटेषु गावह नाशिरं दुह्रे न तपन्तिघर्मम |
आ नो भर परमगन्दस्य वेदो नैचाशाखं मघवन्रन्धया नः ||

हे इन्द्र, अनार्य देशों के कीकट वासियों की गौओं का तुम्हे क्या लाभ है? उनका दूध सोम में मिला कर तुम पी नहीं सकते। उन गौओं को यहाँ लाओ। परमगन्द (उनके राजा), की संपत्ति हमारे पास आजाए। नीच वंश वालों का धन हमें दो। [ऋग्वेद 3/53/14]

पंडित जी, यह अनार्यों के धन और संपत्ति को लूटने की कैसी प्राथना वेदों में की गई है?

‘कीकट’ शब्द की व्याख्या करते हुए यास्क आचार्य ने ‘निरुक्त‘ में लिखा है,

कीकटा नाम देशो अनार्यनिवासः [निरुक्त 6/32]

अर्थात कीकट वह देश है जहां अनार्यों का निवास है। इस पर टिप्पणी करते हुए प्रसिद्ध आर्यसमाजी विद्वान पं. राजाराम शास्त्री ने लिखा है- “कीकट अनार्य जाती थी, जो बिहार में कभी रहती थी, जिस के नाम पर बिहार का नाम कीकट है.” (निरुक्त, पृ। 321, 1914 ई.)

स्वामी दयानंद ने ‘कीकटाः’ का अर्थ करते हुए लिखा है-

“अनार्य के देश में रहने वाले मलेच्छ ”

तो पंडित जी अब आप ही फेसला कीजिए कि यह दूसरों का धन लूटने की स्वार्थी प्रार्थना है या नहीं।  मैंने केवल एक उदाहरण दिया अन्यथा ऐसी स्वार्थीप्रार्थनाओं के अतिरिक्त वेदों में कुछ और है भी नहीं।

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आर्य सिद्धान्ती :

मुल्ला नसीरुद्दीन ने जो ऋग्वेद का ३/५३/१४  मंत्र लिखा है उसका सही अर्थ { ऋग्वेद भाग २ सार्वदेशिक आर्य प्रतिनिधि सभा नयी दिल्ली ११०००२ पृष्ठ ४४५-४४६ } इस प्रकार है:
हे विद्वान ! आपके अनार्य देशों में बसने वालों में, गांवों से नहीं, दुग्ध आदि को दुहते हैं, दिन को नहीं तपाते  हैं , वे क्या करेंगे वा क्या करते , और आप हम लोगों के लिए जो कुलीन मुझको प्राप्त होता है, उसके धन को सब प्रकार से धारण करिए और हे श्रेष्ठ धन से युक्त ! आप हम लोगों के  नीची शक्ति जिसमें , उसकी निवृत्ति करो।

भावार्थ : इस मंत्र में उपमा अलंकर है।  जैसे म्लेच्छ  जनों में गौओं  की , नास्तिक पुरुषों में धर्म आदि गुणों की वृद्धि नहीं होती , और वैसे ही विद्वानों में ईश्वर को नहीं मानने वाले  प्रबल न होवें  इसलिए चाहिए की मनुष्यों में नास्तिकत्व को सर्वथा वारण  करे।

आइये { निरुक्त शास्त्रं – पंडित  भग्वद दत्त – रामलाल कपूर ट्रस्ट -६/३२ -पृष्ठ ३७९ }  में देखें क्या लिखा है :

भाष्य : गोदुग्ध और गोघृत यज्ञ के श्रेष्ठ साधन हैं। जब उन साधनों से यज्ञ नहीं होते, तो मानव जीवन निष्फल है। उन यज्ञ हीन देशों वाले , अनार्य लोग गौओं से लाभ नहीं उठाते। ते = तेरी गौएँ , मघवा अथवा इंद्र की गौएँ। ये रश्मि रुपी गौएँ अंतरिक्ष में हैं। उन्हीं की उपमा से पार्थिव गौओं से पूर्ण लाभ उठाने का तथ्य इस ऋक में है। कीकट देश मूलार्थ में पृथ्वी पर का नहीं है। प्रमगंद = अत्यंत कुसीदी की बहुत निंदा है। जो लोग अपने वंश को धर्म, ज्ञान और सुकृत कर्मों से उन्नत नहीं करते, उनकी भी निंदा है। उन का धन रजा को लेकर श्रेष्ठ कामों में लगवाना चाहिए देखें महाभारत शांति पर्व १९६/१०

अदात्रिभ्यो हरेद वित्तं विख्याप्य नृपति: सदा।

यज्ञ कर्मों  में धन न देने वालों का वित्त राजा हर ले।  

आज भी बुद्धिमान एवं नीति निपुण  सरकार जमाखोर कंजूसों के साथ ऐसा ही करती है।

-आक्षेप निराधार साबित हुआ

-तुम्हारा झूठ फिर पकड़ा गया

नमस्ते

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Kya Brahman janm se hota hai?

Kya Brahman janm se hota hai?

brahman ke karak

Mulla Naseeruddin ka jhootha claim:
महाभाष्य के अनुसार जाति जन्म के आधार पर होती है न की कर्म के आधार पर –
2-2-6 इस सूत्र में इस कारिका को लिखते हुए जन्म से ब्राह्मण माना है –

pratyuttar: 

1. मुल्लाजी का कथन निराधार है. यहाँ नञ सूत्र जोकि अष्टाध्यायी २.२.६ में विद्यमान है उसकी व्याख्या पतंजलि मुनि कर रहे हैं. आरम्भ में लिखते हैं की इस समास में किस पद की प्रधानता है…. आदि .

2. आगे लिखते हैं की तप [वेदादि सत्य शास्त्रों में परिश्रम] श्रुत [अध्ययन अथवा ज्ञान ] और योनि ये ब्राह्मण [व्यपदेश ] के  कारक  [निमित्त ] हैं . तप और श्रुत से जो हीन हैं [जैसा लोक में आज द्रष्टव्य है ] वह जन्म मात्र [ब्राह्मण पिता और ब्राह्मण माता से उत्पन्न होना मात्र] से ब्राह्मण हैं . [महाभाष्य भाग ३ रामलाल कपूर पृष्ठ १९२ ]

[यानि जन्ममात्र से ब्राह्मण, कर्म और ज्ञान से हीन–> ऐसा ब्राह्मण किस काम का ? ]

मनु २.२८ में भी ब्राह्मण कर्म से ही लिखा है. देख लेना

shudra putron ko brahman bane pratyaksha dekhna ho to  arya samaj mein aa jana .

namaste

Do Hindu scriptures clearly prohibit a Shudra from studying the Vedas.

brahmsutra 1.3.38

brahmsutra 1.3.38

Islam and Hinduism Initiative – Fans Page

Hindu scriptures clearly prohibit a Shudra from studying the Vedas. Let us see the commentary on Brahmasutra 1/3/38

And on account of the prohibition, in Smriti, of (the Sûdras’) hearing and studying (the Veda) and (knowing and performing) (Vedic) matters.

Adi, Shankaracharya commenting on it writes,

“The Sûdras are not qualified for that reason also that Smriti prohibits their hearing the Veda, their studying the Veda, and their understanding and performing Vedic matters. The prohibition of hearing the Veda is conveyed by the following passages:

‘The ears of him who hears the Veda are to be filled with (molten) lead and lac,’ and ‘For a Sûdra is (like) a cemetery, therefore (the Veda) is not to be read in the vicinity of a Sûdra.’ From this latter passage the prohibition of studying the Veda results at once; for how should he study Scripture in whose vicinity it is not even to be read?

There is, moreover, an express prohibition (of the Sûdras studying the Veda). ‘His tongue is to be slit if he pronounces it;his body is to be cut through if he preserves it.’ The prohibitions of hearing and studying the Veda already imply the prohibition of the knowledge and performance of Vedic matters; there are, however, express prohibitions also, such as ‘he is not to impart knowledge to the Sûdra,’ and ‘to the twice-born belong study, sacrifice, and the bestowal of gifts.’–From those Sûdras, however, who, like Vidura and ‘the religious hunter,’ acquire knowledge in consequence of the after effects of former deeds, the fruit of their knowledge cannot be with held, since knowledge in all cases brings about its fruit.

Smriti, moreover,declares that all the four castes are qualified for acquiring the knowledge of the itihâsas and purânas; compare the passage, ‘He is to teach the four castes’ (Mahâbh.).– It remains, however, a settled point that they do not possess any such qualification with regard to the Veda.”

Acharya Ramanuja commenting on the same Brahmasutra writes,
“The Sûdra is specially forbidden to hear and study the Veda and to perform the things enjoined in it. ‘For a Sûdra is like a cemetery, therefore the Veda must not be read in the vicinity of a Sûdra;

”Therefore the Sûdra is like a beast, unfit for sacrifices.’ And he who does not hear the Veda recited cannot learn it so as to understand and perform what the Veda enjoins. The prohibition of hearing thus implies the prohibition of understanding and whatever depend son it.”

So, here we have two of the most influential Hindu schholars and intellectual giants totally prohibiting the Shudras from studying the Vedas..

………………………………………………………………………………………………………

Interesting, u conveniently forgot Rishi Dayanand and Arya Samaj . Arya Samaj allows shudras to study the vedas and become brahmins. Thus, your half-truths are exposed.

http://www.aryasamajjamnagar.org/chapterthree.htm#36

AUM says:- “As I have given this Word (i.e., the four Vedas) which is the word of salvation for all making [Here some one might say that by the word Jana, which we have translated into all mankind, only Dwijas are meant, as in the Smritis ( so-called) they alone are allowed to study the Veda but not women and Shoodraas, the other half of this verse answers this objection by adding] – Braahmans, Kshatryas, Vaishyaas, Shoodraas, women, servants, aye, even the lowest of the low, so should you all do, i.e., teach and preach the Veda and thereby acquire true knowledge, practise virtue, shun vice, and consequently being freed from all sorrow and pain, enjoy true happiness.” YAJUR VEDA 26:2.

Namaste

Vedo mein khud ko rigved, Yajurved, Atharva ved aur Samveda kahi nahi kaha gaya hai.

ved ke naam ved mein

http://www.sacred-texts.com/hin/rigveda/rv10090.htm

Rigved 10/90/9

9 From that great general sacrifice Ṛcas and Sāma-hymns were born:
Therefrom were spells and charms produced; the Yajus had its birth from it.

More here:

http://ved.in/?p=28

Note: we do not endorse griffith.

Mulla Naseeruddin and his lies -II

Mulla Naseeruddin:  निरुक्त ७:८ में लिखा है ऋग्वेद के एक मंत्र में अग्नि और विष्णु को एक संयुक्त भेंट चढ़ाई गयी हे लेकिन वर्तमान ऋग्वेद में ये मंत्र कहीं नहीं मिलता. sept 2013

[Sept 2011] 

Nirukt 7:8 mentions the following,

“There is a joint oblation offered to Agni and Vishnu in the ten books of the Rigveda.”

Arya siddhanti : This is a LIE. Your claim has been debunked comprehensively here

https://yasharya.wordpress.com/2013/09/16/rigveda-has-been-changed/

namaste

Rigveda has been changed since joint oblation to agni-vishnu is not found in it.

mulla naseeruddin: निरुक्त ७:८ में लिखा है ऋग्वेद के एक मंत्र में अग्नि और विष्णु को एक संयुक्त भेंट चढ़ाई गयी हे लेकिन वर्तमान ऋग्वेद में ये मंत्र कहीं नहीं मिलता.

इससे सिद्ध होता है कि ऋग्वेद में फेरबदल हुए हैं.

Nirukt 7:8 mentions the following,

“There is a joint oblation offered to Agni and Vishnu in the ten books of the Rigveda.”

However, in the entire Rigveda, there is not a single mantra where a joint oblation is offered Agni and Vishnu. What is meant by joint oblation here? An oblation is an offering (Late Latin oblatio, from offerre, oblatum, to offer), a term, particularly in ecclesiastical usage, for a solemn offering or presentation to God. Where is an offering jointly made to Agni and Vishnu, we would like to see? This is a clear evidence that the Rigveda at the time of Yaska Muni had the joint oblation offered to Agni and Vishnu, but it is not found in today’s Rigveda, demonstrating corruption of the text.

nirukt 7.8

nirukt 7.8

acharya anandraj:

: “नैष स्थाiणोरपराधो यदेनमन्धो न पश्यति।- It is not a pillar’s fault if a blind man does not see it. पुरुषापराध: स भवति । It is the fault of that man”. Naseeruddin is not aware of the situation where Yaska begins the debatable passage. It is as follows: “तासां भक्तिसाहचर्यं व्याख्यास्यामः।” – Ancient commentator Skanda describes the sense of this verse as “येन च यस्य स्तुतौ हविषि वा सहभावोपगमनक्षणं साहचर्यम्। तच्च विविधं व्याख्यास्यामः॥” i.e. ‘The devatas (natural powers) are mainly three, as represented by Agni(at lower realm), Vayu( at middle) and Surya(at higher heavens).

Now we start a discussion on the different situations of their single and combined usage illustrated either by Mantras (Stuti) or by ceremonial practice (havis)’. Then Yaska proceeds to enumerate the names of forces connected with Agni, the devata of lower domain. He says: “अथास्य संस्तविका देवाः। इन्द्र सोमो वरुणः पर्जन्य ऋतवः।” – that ‘Indra, Soma, Varuna and Ritus (Seasons) are connected with Agni as the RgMantras show’.

Now comes the passage under consideration, rendered incompletely and misinterpreted by Naseeruddin : अग्नावैष्णवं हविर्न तु ऋक् संस्तविकी दशतयीषु विद्यते। अथाप्याग्नापौष्ण्यं हविर्न तु संस्तवः।(Nirukta 7.8) – ‘Oblation at yajna combining agni/vishnu as well as agni/pushan is prevailing among the Rgvedic saakhas . But there is not a single mantra in Rgveda or any of its saakhas considering these two combinations (‘jod’)’ Durgacharya, the most ancient commentator on Yaska writes here: “तस्य शाखा दाशतय्यः तासु एकाऽपि हविष्यविनियुक्ता शस्त्रमद्ध्यपातिनी ऋक् अग्नाविष्णोः संस्तविकी नैवास्ति।… असंस्तवेन वा दाशतयीष्वपि” – ‘the Rgvedins make use of agni/vishnu & agni/pushan combination even when there is no mantras in connection’. Sage Saunaka after Yaska descibes the same subject in more detail. See how even the euro-centric Macdonnel translated it rightly: “Even though (a god i.e. devata) be not praised along with (another in the dual), one and the same oblation is (occasionally) offered (to both)” – ‘This doubtless alludes to Yaska’s remark in Nirukta 7.8 as to Agni-Vishnu and Agni-Pushan having a combined oblation (havih), but not combined praise (samstavah). The writer means that a combined oblation is offered to deities whose praise is combined; but even when combined praise of them cannot be found (in the Veda), a combined oblation may be offered to them (at Yajna)’ (Brhaddevata of Saunaka, 1.119, A.A.Macdonnel, Haward, 1904. http://archive.org/stream/brhaddevataattri031685mbp/brhaddevataattri031685mbp_djvu.txt
search for 3rd occurrence of 119*) How is this possible? Saunaka himself explains: “One who knows the essential meaning (of the formulas of the deity) should connect the deity and the oblation by means of the formulas” (ibid.1.118). Now look once again on Naseeruddin’s translation and footnotes referring to the great Sage Yaska. Without any knowledge of Vedic Yajna he misunderstood that both offering and mantra should be present in the Veda!! Think, how foolishness helps set empty challenges!!!

Let us check what dr. Laxman swarup says  in 
http://archive.org/details/TheNighantuAndTheNirukta

nirukta 7.8 L swarup

He states the fact that joint panegyric is not found in the Rigved. Thus joint panegyric never ever existed in the Rigved.

………………………………………….

*

119. Even though (a god) be not praised along with 
(another in the dual), one and the same 
oblation is (occasionally) offered, (to both) 
a . The bringing of the gods, as well as the 
taking of the oblations (to them).
a This doubtless alludes to Yaska's remarks in Nirukta vii. 8
 as to Agni -Visnu and Agni-Pusan 
having a combined oblation, but not combined praise (samstava).
 The writer means that a
 combined oblation is offered to deities whose praise is 
combined ; but even when combined
 praise of them cannot be found, a combined oblation may 
be offered them. With regard to 
Agni-Pusan, Durga remarks : mrgyam udaharanam yena saqistavah. 

दो  देवताओं  की स्तुति एक साथ नहीं करते परन्तु  दोनों को इकट्ठे हवि दे 
सकते हैं जैसे अग्नि-विष्णु और
 अग्नि-पूषण को इकट्ठे हवि देते हैं परन्तु इकट्ठे स्तुति नहीं करते।

…………………………………………………

Now is the quran complete ?
http://www.faithfreedom.org/articles/quran-koran/stoning-to-death-for-adultery-in-islam-the-missing-stoning-verse-of-the-quran-eaten-up-by-a-goat/

Further u have lied when u said that निरुक्त ७:८ में लिखा है ऋग्वेद के एक मंत्र में अग्नि और विष्णु को एक संयुक्त भेंट चढ़ाई गयी हे लेकिन वर्तमान ऋग्वेद में ये मंत्र कहीं नहीं मिलता.

Arya Yashwant

Namaste

Re: Combat Kit against Veda Thumpers Maidens (Apsaras) in Hindu Swarg/Paradise

Mulla Naseeruddin: According to the Vedas, humans who inherit Paradise will enter it with all their organs. One particular verse is produced here

xatharva_18_4_64.png.pagespeed.ic.fwI3qcggmP

“If Agni Jātavedas, as he bore you hence to the Fathers’ world, had left one single limb of your bodies, here do I restore it. Fathers, rejoice in heaven with all your organs!” [Atharvaveda 16:4:64] [Misprinted by muslims, it is Ath 18.4.64]

So the private organs will be there in Vedic Paradise.

Arya siddhanti: The correct translation is given below. read: 

atharva ved 18.4.64 Arya samaj pandita rakesh rani bhashya

atharva ved 18.4.64 Arya samaj pandita rakesh rani bhashya

Who r the pitar?

ath 7.12.1 Pta R Rani bhashya

ath 7.12.1 Pta R Rani bhashya

Pitar can be pita, yajyopavit denewala, shikshak, bhojan denewala, aur aapatti se raksha karne wala, etc.

Sampoorna ved vidya  batane wala pitar ka bhi pitar hai . atharvaveda 2.1.2.

What is heaven/swarga?

meaning of  swarga acc. to nirukta

meaning of swarga acc. to nirukta

Nirukta says that

1. swarga has these synonyms: nak, dyou and sukritasya loka. 

2. nak= one who reaches that loka/awastha will not experience dukha.

3. Dyou means sukh.

4. Those who perform works of punya will go there [i.e. to sukh awastha/awasar aadi]

5. Can anyone say that the men who live on earth never experience sukh?  Then nak awastha is on the earth.

6. Sukritasya lok = punya lok [rig 10/85/24].

What is Lok?  Is it a world which is different from and above/below the earth?

Vedic Swarga by Pt Chamupati p 59

Vedic Swarga by Pt Chamupati p 59

rigveda  10.85 24,25 Pta R Rani bhashya

rigveda 10.85. 24,25 Pta R Rani bhashya

How will a dead wife live with a dead husband?

The meaning of yogaruudha [gita] is poorna yogi and not ‘sitting on an object named yoga’.

 Thus swarga means sukh pana [to achieve happiness] . In adhikarana the meaning will be ‘the state in which sukh can be attained’. Swarg or sukritasya lok or punya lok is grihastha ashram where the wife lives with her husband.  Swarg-bandhu can be wife of a happily married man. Swarg-pati or Indra can be husband.

Conclusion: Yes, the  private organs will be there in swarga/grahastha lok and it is due to this facility that u r alive !

Further ur translation of  Shatpath Brahman Kaand 10, Adhyay 4, Brahaman 4, Kaandika 4 has been copy pasted from here [10:4:4:4] : 

http://www.sacred-texts.com/hin/sbr/sbe43/sbe4364.htm#fn_701  

We do not approve of Julius Eggeling’s translation.

Mulla Naseeruddin:

atharva ved 4.34.2 mulla bhashya

atharva ved 4.34.2

“Boneless, pure, cleansed with the wind, brilliant, they go to a brilliant world. The fire does not burn their male organ. In Swarga they get plenty of women.” [Atharvaved 4:34:2]

Arya siddhanti : The correct translation is this:

atharva ved 4.34.2 pta r rani bhashya

atharva ved 4.34.2 pta r rani bhashya

Mulla Naseeruddin:

Six types of Apsaras are spoken of in Rigveda 10:95:6 and Atharvaved 8:10:27,28.
ath 6.118.3

Arya siddhanti : Let us chk rigved 10.95.6:

Rigveda 10.95.6 sarvdeshik bhashya

Rigveda 10.95.6 sarvdeshik bhashya

Where r the Six types of Apsaras spoken of in Rigveda 10:95:6 ?

Regarding Atharva veda 8.10.27,28 . kindly provide the scan of the mantras.

The correct translation of ath 6.118.3 is this:

atharv ved 6.118.3 R Rani bhashya

atharv ved 6.118.3 R Rani bhashya

Mulla N: The authentic Upanishads also mention about numerous women being given in Paradise. Chandogya Upanishad 8:12:3 says , ” He moves about there laughing, playing, and rejoicing, be it with women, carriages, or relatives, never minding that body into which he was born.” In this Upanishad the ultimate enjoyment is called Rammanah (रममाणः).

Arya Siddhanti: Let me take the translation of swami nikhilanand [even though he does not belong to arya samaj] to explain to all the readers ur games. Nowhere in the chapter is swarga being talked about. All that is being explained is the gains of realising that body and soul r different. We r souls residing in mortal bodies. When we are always conscious of this detachment of us/soul from our body ; then the upanishad says about such a person,”  In that state He is the Highest Person.There He moves about, laughing, playing, rejoicing—be it with women, chariots, or relatives, never thinking of the body into which he was born. “As an animal is attached to a cart, so is the prana (i.e. the conscious self) attached to the body.” ” [All this is happening on mother earth.]

chandogya up 8.12.3 Translation by Swami Nikhilananda

chandogya up 8.12.3 Translation by Swami Nikhilananda

The advaitvadi can see this:

Kindly provide references for रममाणः in chandogya!!

Mulla: Katha upanishad says’ ” Whatsoever objects of desire are difficult to obtain in the realm of mortals, ask them all as thou desire; these lovely maidens with their chariots and musical instruments, such as are not obtainable by mortals–be served by these whom I give to thee. O Nachiketas, do not ask regarding death.”” Here also, like Rigved and Chadogya Upanishad, three classes of women are given.

Arya siddhanti: Nachiketa went to meet Yamacharya  [both of them lived on earth] who tried to test his resolve for gaining brahm jyan. That’s the reason for these words in the upanishad which mand buddhi people like u cannot understand. Any ref for the 3 classes of women? 

namaste.