It does not say that Hindus alone should follow these rules.
Nor does it sat that only those who follow these Rules are Hindus.
These are suggested ways o Life as found by wise men.
We have these sets of Rules, not classified as rules as such in the Vedas, Puarana, Epics Like the Mahabharata and other literature .
So it becomes difficult to codify all these under one head.
But efforts have been made earlier with various Smritis, like Manu Smriti,Sukra Neethi,Vashista Needhi,Vidhura Needhi.
Even these texts are too long and at times difficult to understand.
Sree VatsaSomadeva Sarma,under the guidance of Kanchi Maha Periyavar, published a book in Tamil,’Vaidika Samvardini’,containing the essentials of behavior according to Hinduism.
These rules, contrary to popular misconception, is to be followed by all, not meant for only Brahmins.
One wil notice that these rules have a scientific bearing and are conducive to good Health , both mental and Physical.
The Rules:
Do not look at the Sun, during,
Sun Rise,,
Sunset,
At Noon,
as a Reflection in Water,
and during Eclipses.
2.Always perambulate in a Clockwise direction, Brahmins,Temples,Idols of God,Cow, Married woman, and Pipal tree (AswathaTree)
* King Dileepa did beget children because he perambulated these anti clock wise.
3. What not to do with Fire.
Blowing out by Mouth,
Jumping over,
Touching,
Keeping on the ground(keep on a non combustible) container,
Douse it with Water,
Warm the feet,
Drop unclean things and
add more fire to the existing Fire.
4.How to approach a Holy Rivers.
Do not keep your feet first.
Sprinkle water on the head first(Prokshana),
Then wash feet.
Do not take bath without clothes , have a cloth for private parts’
Do not spit or gargle .
If you need to, take water in a vessel and gargle.
Do not urinate or pass motion.
Do not Drop stones.
5.Never do the following for only for one self.
Cooking.
Prepare Garlands.
Prepare Snacks.
These are to be offered to God and Guests first.
6.How to Sleep.
Sleep only after washing and drying the feet.
Pray God.
Do not sleep. keeping the head in the North.
Do not sleep in a dilapidated building.
Do not Sleep in a Cot that is disrepair.
Never wake up one who is sleeping.
Never wake up the elders.
7.Do not do the following with a woman in Menstruation.
Do not go near them for the fist three days.
Do not talk with them nor hear them while eating.
Do not eat what is left after they eat.
You can approach them only after the fifth day.
8.How to treat a Cow.
perambulate in a Clock wise direction.
Scratching it.
Provide food .Never beat it in any form,
Never inform owner if the Cow grazes on the field.
8.Do not use the following which others have used,
Dress,
Footwear,Seats,Vessels used for drinking water, partaking Food,bed ,Japa Mala and Garlands.
10.Never,
Inhale the smoke from the Corpse,
expose yourself to Early morning Sun,
Shadows of Men,
Shadows of the morally deviant.
To be Continued.
Aswatha Stotra:
Among the trees Aswatha is the most religious for all Hindus. In most of the places, an idol of God is consecrated below the tree. In Kerala and Tamil Nadu, the family which plants the tree, does sacred thread ceremony to the tree and then conducts its marriage with the neem tree. Most of the serpent temples in Kerala and Ganesa temples in Tamil Nadu are below this tree. Women who are not able to beget children are asked to go round the tree daily. The great shade of the tree is used as the meeting place of senior citizens in every village.)
I have been asked by email the Manu Smriti‘s stand on Brahmins and the discipline needed to learn the Vedas.
Manu Smriti.
I am reproducing aversion of Manu Smriti on this and you may read the Full Text in the Link.
You would find details on this and also on Naming of Children and a host of information.
Manu Smriti, Chapter II.
1. Learn that sacred law which is followed by men learned (in the Veda) and assented to in their hearts by the virtuous, who are ever exempt from hatred and inordinate affection.
2. To act solely from a desire for rewards is not laudable, yet an exemption from that desire is not (to be found) in this (world): for on (that) desire is grounded the study of the Veda and the performance of the actions, prescribed by the Veda.
3. The desire (for rewards), indeed, has its root in the conception that an act can yield them, and in consequence of (that) conception sacrifices are performed; vows and the laws prescribing restraints are all stated to be kept through the idea that they will bear fruit.
4. Not a single act here (below) appears ever to be done by a man free from desire; for whatever (man) does, it is (the result of) the impulse of desire.
5. He who persists in discharging these (prescribed duties) in the right manner, reaches the deathless state and even in this (life) obtains (the fulfilment of) all the desires that he may have conceived.
6. The whole Veda is the (first) source of the sacred law, next the tradition and the virtuous conduct of those who know the (Veda further), also the customs of holy men, and (finally) self-satisfaction.
7. Whatever law has been ordained for any (person) by Manu, that has been fully declared in the Veda: for that (sage was) omniscient.
8. But a learned man after fully scrutinising all this with the eye of knowledge, should, in accordance with the authority of the revealed texts, be intent on (the performance of) his duties.
9. For that man who obeys the law prescribed in the revealed texts and in the sacred tradition, gains fame in this (world) and after death unsurpassable bliss.
10. But by Sruti (revelation) is meant the Veda, and by Smriti (tradition) the Institutes of the sacred law: those two must not be called into question in any matter, since from those two the sacred law shone forth.
11. Every twice-born man, who, relying on the Institutes of dialectics, treats with contempt those two sources (of the law), must be cast out by the virtuous, as an atheist and a scorner of the Veda.
12. The Veda, the sacred tradition, the customs of virtuous men, and one’s own pleasure, they declare to be visibly the fourfold means of defining the sacred law.
13. The knowledge of the sacred law is prescribed for those who are not given to the acquisition of wealth and to the gratification of their desires; to those who seek the knowledge of the sacred law the supreme authority is the revelation (Sruti).
14. But when two sacred texts (Sruti) are conflicting, both are held to be law; for both are pronounced by the wise (to be) valid law.
15. (Thus) the (Agnihotra) sacrifice may be (optionally) performed, at any time after the sun has risen, before he has risen, or when neither sun nor stars are visible; that (is declared) by Vedic texts.
16. Know that he for whom (the performance of) the ceremonies beginning with the rite of impregnation (Garbhadhana) and ending with the funeral rite (Antyeshti) is prescribed, while sacred formulas are being recited, is entitled (to study) these Institutes, but no other man whatsoever.
17. That land, created by the gods, which lies between the two divine rivers Sarasvati and Drishadvati, the (sages) call Brahmavarta.
18. The custom handed down in regular succession (since time immemorial) among the (four chief) castes (varna) and the mixed (races) of that country, is called the conduct of virtuous men.
19. The plain of the Kurus, the (country of the) Matsyas, Pankalas, and Surasenakas, these (form), indeed, the country of the Brahmarshis (Brahmanical sages, which ranks) immediately after Brahmavarta.
20. From a Brahmana, born in that country, let all men on earth learn their several usages.
21. That (country) which (lies) between the Himavat and the Vindhya (mountains) to the east of Prayaga and to the west of Vinasana (the place where the river Sarasvati disappears) is called Madhyadesa (the central region).
22. But (the tract) between those two mountains (just mentioned), which (extends) as far as the eastern and the western oceans, the wise call Aryavarta (the country of the Aryans).
23. That land where the black antelope naturally roams, one must know to be fit for the performance of sacrifices; (the tract) different from that (is) the country of the Mlekkhas (barbarians).
24. Let twice-born men seek to dwell in those (above-mentioned countries); but a Sudra, distressed for subsistence, may reside anywhere.
25. Thus has the origin of the sacred law been succinctly described to you and the origin of this universe; learn (now) the duties of the castes (varna).
26. With holy rites, prescribed by the Veda, must the ceremony on conception and other sacraments be performed for twice-born men, which sanctify the body and purify (from sin) in this (life) and after death.
27. By burnt oblations during (the mother’s) pregnancy, by the Gatakarman (the ceremony after birth), the Kauda (tonsure), and the Maungibandhana (the tying of the sacred girdle of Munga grass) is the taint, derived from both parents, removed from twice-born men.
28. By the study of the Veda, by vows, by burnt oblations, by (the recitation of) sacred texts, by the (acquisition of the) threefold sacred science, by offering (to the gods, Rishis, and manes), by (the procreation of) sons, by the great sacrifices, and by (Srauta) rites this (human) body is made fit for (union with) Brahman.
29. Before the navel-string is cut, the Gatakarman (birth-rite) must be performed for a male (child); and while sacred formulas are being recited, he must be fed with gold, honey, and butter.
30. But let (the father perform or) cause to be performed the Namadheya (the rite of naming the child), on the tenth or twelfth (day after birth), or on a lucky lunar day, in a lucky muhurta, under an auspicious constellation.
31. Let (the first part of) a Brahmana’s name (denote something) auspicious, a Kshatriya‘s be connected with power, and a Vaisya‘s with wealth, but a Sudra’s (express something) contemptible.
32. (The second part of) a Brahmana’s (name) shall be (a word) implying happiness, of a Kshatriya’s (a word) implying protection, of a Vaisya’s (a term) expressive of thriving, and of a Sudra’s (an expression) denoting service.
33. The names of women should be easy to pronounce, not imply anything dreadful, possess a plain meaning, be pleasing and auspicious, end in long vowels, and contain a word of benediction.
34. In the fourth month the Nishkramana (the first leaving of the house) of the child should be performed, in the sixth month the Annaprasana (first feeding with rice), and optionally (any other) auspicious ceremony required by (the custom of) the family.
35. According to the teaching of the revealed texts, the Kudakarman (tonsure) must be performed, for the sake of spiritual merit, by all twice-born men in the first or third year.
36. In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.
37. (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth.
38. The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.
39. After those (periods men of) these three (castes) who have not received the sacrament at the proper time, become Vratyas (outcasts), excluded from the Savitri (initiation) and despised by the Aryans.
40. With such men, if they have not been purified according to the rule, let no Brahmana ever, even in times of distress, form a connexion either through the Veda or by marriage.
41. Let students, according to the order (of their castes), wear (as upper dresses) the skins of black antelopes, spotted deer, and he-goats, and (lower garments) made of hemp, flax or wool.
42. The girdle of a Brahmana shall consist of a of a triple cord of Munga grass, smooth and soft; (that) of a Kshatriya, of a bowstring, made of Murva fibres; (that) of a Vaisya, of hempen threads.
43. If Munga grass (and so forth) be not procurable, (the girdles) may be made of Kusa, Asmantaka, and Balbaga (fibres), with a single threefold knot, or with three or five (knots according to the custom of the family).
44. The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.
45. A Brahmana shall (carry), according to the sacred law, a staff of Bilva or Palasa; a Kshatriya, of Vata or Khadira; (and) a Vaisya, of Pilu or Udumbara.
46. The staff of a Brahmana shall be made of such length as to reach the end of his hair; that of a Kshatriya, to reach his forehead;
(and) that of a Vaisya, to reach (the tip of his) nose.
47. Let all the staves be straight, without a blemish, handsome to look at, not likely to terrify men, with their bark perfect, unhurt by fire.
48. Having taken a staff according to his choice, having worshipped the sun and walked round the fire, turning his right hand towards it, (the student) should beg alms according to the prescribed rule.
49. An initiated Brahmana should beg, beginning (his request with the word) lady (bhavati); a Kshatriya, placing (the word) lady in the middle, but a Vaisya, placing it at the end (of the formula).
50. Let him first beg food of his mother, or of his sister, or of his own maternal aunt, or of (some other) female who will not disgrace him (by a refusal).
Hindus wear their sect’s religious symbol on their foreheads.
The symbol is of two types.
One is ‘Vibhuti, also called ‘Thiruneeru’ and another is’ Nama’ (Thiruman).
Vibhuti is applied to the forehead by those who worship Shiva and Nama or Thiruman by the worshipers of Vishnu, .
The Smritis insist on one wearing either of these; failure will result in spiritual non development.
Vedic scriptures say,
“Lalaata Shoonyam Smashaana Tulyam”,which means that “an empty forehead is comparable to a cemetery.
The great saint Thiru Gyaana Sambandar did many wonders with Vibhuthi and he expounds the greatness of Vibhuti in one of his Pathigams called “Thiruneetru Pathigam” as follows,
The term Vibhuti means , in general, greatness, and here it means the Sacred Ash as well.
The Bhagavad Gita has a Chapter called The Vibhuti Yoga(Chapter 10) where Lord Krishna speaks of His various manifestations, including His Universal Form, Virat Roopa’
Therefore the Chapter is called the Vibhuti Yoga.
How come this Sacred Ash is reckoned to be Great?
In Life, Hinduism asserts, that one should be humble and remember his status, that is of his Mortality.
Accepting Mortality wholeheartedly calls for great effort, and once you accept this, you would not behave in such a way that hurts others.
Because the Vibhuti represents the Ashes one’s Body is turned into after death, the applying of Vibhuti reminds one constantly of his mortality.
The acceptance of this fact and consequent sober behavior speaks of greatness.
Hence Vibhuti is called as such.
In Sanskrit, Bhoothi means Aishwaryam, meaning wealth, treasure, precious. Vi-bhoothi with an Upasarga (preposition “vi”) means very or more valuable. The synonyms of Vibhuhti in Sanskrit as said in the Amara-kosha is “Vibhuthi: bhoothi: Aishwaryam”.Vibhuhti can also be called as Bhoothi,Aishwaryam,Basma.
Legends and Purana have it that Lord Rudra( as distinct from Lord Shiva) Resides in the Smasana, where the bodies are cremated.
The Hindu custom is that once one dies, the body must be kept at Home for a period of ,minimum 3 nazhikais or approximately one and a half hours before the Death ceremonies begin(One Nazhikai-24 minutes, Two and a Half Nazhikais, one hour).
The ceremonies at Home shall take about an hour and a half.
Travel to burning Ghat an hour,ceremony at the Ghat an hour, that makes about five hours from the time of Death to lighting the Pyre.
The chances of the Death not being final is guaranteed during this period , as the body is not to be set afire before this period.
Rudra is the Deity of Destruction, destroys only to enable for its reappearance -Thirodhana (Concealment), an Attribute of Lord Shiva, the others being,Srusti as Brahma, Stithi as Vishnu,Samhara, as Rudra,Thirodhana and Anugraha as Shiva.(Concealment and Grace).
As Rudra is the ruling Deity of Death,Vibhuti is applied.
Thiruman or Nama is used by the Srivaishnavas, for Lord Govinda, a Name of Lord Krishna, is the ruling Deity after Death.
Blog on Nama, Thiruman, follows.
There are eleven Rudras, the Rudra we have for Death is the Chief among them.
The Eleven Rudras, Ekadasa Rudras and Their Consorts,
Their 11 consorts of these 11 Rudras are:- 1. Dhee devi, 2. Dhritti devi, 3. Ushna (Rasala) devi, 4. Uma devi, 5. Neeyut devi, 5. Sarpi devi, 7. Eela devi, 8. Ambika devi, 9. Ieravati devi, 10. Sudha devi and 11. Deeksha devi respectively.
Vibhuti is applied in Eleven places in the body.
1.Forehead.
2.Chest Two , one over the Center of the Chest, the other just above the Navel.
3.Right Arm Three, starting from right below the shoulder-blade up to the point where the wrist joins the Palm.( one just below the shoulder-blade, one just above the elbow joint and the other one at the wrist)
4.Left Arm;Same as the Right Arm.
5.Shoulder Blades, one each on each shoulder Blade.
There is also a school . especially the Saiva, following Saiva Siddhanta, to wear more,.
How to wear Vibhuti.
Vibhuti is to be worn in a paste from only if one takes bath;other wise it has to be worn in its dry form only.
It is a practice to wear Bhasma,Dry,in the evenings.
Bhasma should not have lines, it has to be smeared.
No Karma is to be performed without Vibhuti.
Wearing Vibhuti , while performing Srardha, till a particular point is not allowed, so id the case during Tharpanam.
However it is allowed for Tharpana, depending on Family Traditions, I wear Vibhuti for Tharpana, as it is my Family practice.
Greatness of Vibuti.
Vibhuti may refer to glorious attributes of the divine, and in this context is translated as ‘all pervading’, ‘superhuman power’, ‘wealth’ and so on.
The ash of any burnt object is not regarded as holy ash.Vibhuti (AKA Bhasma,Thiruneeru,the holy ash) is the ash from the Homa (consecrated fire) where wood is used to perform the ritual. Or the deity is worshipped by pouring ash as abhisheka and is then distributed as Prassad to devotees. Bhasma is generally applied on the forehead,neck,chest,arms,stomach elbow,wrists etc.,. Some apply it on other parts of the body, like the knees,toes,scalp etc.,.It is considered very auspicious for the hindus especially shaiva sect of people to smear vibhuthi all over the body.
Sri Adi Shankaracharya praises the greatness of Vibhuthi Of Lord Murugan in his “Sri Subramnaya Bhujanga Stotra” as follows ,
Meaning:
Oh Conqueror of Taraka! Severe epilepsy, leprosy, consumption, lung diseases, venereal diseases, fevers, mental diseases of all types, they run away the moment they see Thy Vibhuti contained in a leaf.
This information is based on the Smriti and Vaidyanatha Dikshiteeyam.
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