the real female nature

Continuing the subject of the last post, here we have something more about women in scrpitures..., "from ‘Yajur Ved (Taitriya Sanhita)- “Women code says that the women are without energy. They should not get a share in property. Even to the wicked they speak in feeble manner” [Yajur Ved 6/5/8/2]"
"This verse is incorrectly translated to suit the needs of early Indologists. For the benefit of all readers, I shall quote the original Sanskrit verse, its translation, and the context of the verse.
lokam ajigamsan te swargam lokam na prajanante etam patnivacham apashyan tam agrhanattato vai te swargam lokam prajananyat patnivacho grhyate swargasya lokasya prajnatyaisa somo natishtata stribhyo grhymanaste ghrtam vajram krtvaghnantasmaat striyo indriyaanigrahanti dayadaraah api paapaat pumsa upasthiraram
lokam = world; ajigamsan = discerned; te= they ; swargam = heaven; na = not ; prajanan = discerned; te = they ; etam = this ; patni = wife ; vacham = speech ; apashyan = saw, discerned ; tam = him; agrhanat = took, hold ; tato = from then ; vacho = speech; grhyate = being taken; somo = soma drink; natishtata = not stand; stribhyo = women; grhya= hold; prajna = consciousness; manas = mind; te = they; ghrtam = ghee; vajram= thunderbolt; krtvaghnan= beat it and used; tasmaat = therefore; indriyaanigrahanti = control sense organs; daya= compassionate; aadara = respectful, accommodating; api = also; paapat = with sinful ; pumsa= man; upa= with; asthiraram = not comfortable
Translation: (during Yajna) They could not discern the world; then holding on (listening) to the speech of (their) wives, they certainly discerned the heavenly world. Then, to be conscious about the heaven, they still meditated on their wives’ speech, but (in doing so) soma cold not be held by these women. (To control)They powered on ghee to turn it into a bolt and used it. Therefore, women control sense organs, are also compassionate and respectful, and are not comfortable with sinful man.
Let us analyze the verse more critically. It describes about the assistance of women to their menfolk during the performance of Yajna, using soma, to discern other planetary systems. Soma is a non-alcoholic drink obtained from a sacred plant and was used during Yajna ceremony. The first four lines in all translated works, repeatedly talk about sages getting the help of their wives to discern the object of meditation during Yajna. Therefore, one should expect the last verse to praise them for their help even though they (women) could not hold on to soma.
However, in many verses, we find that after acknowledging the help of the women throughout Yajna, the last line resorts to ridiculing them. Preserved manuscripts, knowledge of Sanskrit grammar, and logic can be used to debunk such claims.
Here is how early Indologists fabricated the last line of the verse: tasmaat striyo nirindriya adayadhir api papat pumsa upasthiraram. In the last line, indriya (senses) is replaced with nirindriya (without senses), daya (compassionate) with adaya (uncompassionate), and aadara (respectful) with adhira (impudent). The most important thing to observe here is the Sanskrit grammar for the word ‘paapaat’. Paapaat is in fifth case (panchami), which means ‘with sinful’. So, ‘paapat pumsa’ should mean ‘with sinful man’. This is further stressed by the presence of the word upa, which means with. If we carefully reconstruct the last line, it should mean “Therefore, women control sense organs, are also compassionate and respectful, and are uncomfortable with SINFUL MAN”. The Indologists, apart from inserting negative words forgot to change the grammatical structure of the sentence—paapat pumsa upaasthiraram. The subject of the last sentence is tasmaat striyo (therefore women are) and the predicate is paapat pumsa upasthiraram (uncomfortable with sinful man). The sages are definitely complimenting their wives in the last sentence by describing the womanly nature– not comfortable with sinful man, being compassionate, accommodating, and controlling senses. For readers, belief that soma gives divine attributes and so they could discern higher dimensions is a matter of choice, but understanding the context and grammar of the verse is extremely important.”
Unfortunately, we still find many men in india saying bad things about female nature and, even worst, we find women also doing that! These kind of women should speak only for themselves, cause if they are low it's not due to the female nature, since it is actually praised by the scriptures!
Intelligent people must wake up and change their mind and behavior after seeing how the scriptures were changed. Those who understand that but don't change their behavior,and still treat women as if they had an "inferior nature", are the hypocritical people who prefer to destroy their culture and go against the scriptures and gods in order to keep their comfortable chauvinist position. Of course some people who are very narrow minded will still keeping the same mentality... there's always true, for those seeking the truth. And there's always lie for those seeking lies...



(1) http://www.hindujagruti.org/news/6411.html

Verdadeiro significado das afirmações negativas sobre as mulheres nas escrituras

Não é raro ouvir ou ler citações das escrituras que falam coisas ruins sobre as mulheres... talvez já tenhamos ouvido sobre como as escrituras dizem que as mulheres são menos inteligentes, ou que não são dignas de confiança, ou que não são boas para isto ou aquilo e por aí vai... mas essas citações são mesmo verdadeiras? Estas coisas estão lá realmente? Vamos dar uma olhada neste e nos próximos posts em algumas das afirmações deste tipo...
Achei em mais de um lugar o seguinte escrito: "“Não pode haver nenhuma amizade com uma mulher. Seu coração é mais cruel que de um chacal” [Rig Ved 10/95/15.]
Mas aqui está a tradução correta do Rig Veda 10/95/15: [Urvashi diz] “Não morra Pururava, não caia; não deixe que os lobos medonhos te devorem. Amizade feminina não existe; os corações das mulheres são corações de chacais.”
Agora, parece que ambas as traduções dizem algo realmente ruim sobre as mulheres! Mas penso que devemos dar uma olhada no contexto. Aqui, é essencial entender que, devido ao ciúme, Urvashi - uma mulher – está se dirigindo a Pururava (seu amor) para que ele não desenvolva amizade com outra mulher. Como qualquer pessoa que temeria a separação de seu amor, Urvashi disse isto devido a uma total possessividade com relação a Pururava. Mais importante, isto não é algo dito pelos veneráveis devatas (deuses) dos Vedas. Para mais informações, podemos ver o ‘Vikramorvasheeya’, uma peça escrita pelo mundialmente conhecido poeta Kalidasa, one ele descreve a vida amorosa de Pururava e Urvashi."*
Então, espero que esteja claro agora! Seguiremos olhando outras citações para ver o que elas realmente significam!



http://www.hindujagruti.org/news/6411.html

real meaning of the bad statements about women in scriptures

It's not rare to listen or read quotation of the scriptures that say bad things about women... maybe we have heard already how the scriptures say that women are less intelligent, or that they don't deserve to be trusted, or that they are not good for this or that, and so on... but are these quotations really true? Are these things really there? Let's take a look in this and in the next post in some of this kind of statements...
I found in more then one place the following thing written: "“There cannot be any friendship with a women. Her heart is more cruel than heyna” [Rig Ved 10/95/15.]
But here is the correct translation of Rig Veda 10/95/15: [Urvashi says] “Die not Pururava, fall not; let not the hideous wolves devour you. Female friendships do not exist; their hearts are the hearts of jackals.”
Now, it seems that both translations say something really bad about women! But I think we should take a look at the context. Here, it is essential to understand that out of jealousy Urvashi, a woman, is addressing Pururava (her lover) not to become friendly with other women. As any person would fear the separation of her lover, Urvashi uttered this out of sheer possessiveness for Pururava. More importantly, it is not told by the venerable devatas (Gods) of the Vedas. For more information, one can refer to ‘Vikramorvasheeya’, a play written by the world renowned poet, Kalidasa, wherein he describes the romantic life of Pururava and Urvashi."*
So, I hope this is clear now! We will move on taking a look at several other quotations to see what they really mean!



http://www.hindujagruti.org/news/6411.html

Lopamudra (800 AC)

Lopamudra era uma filósofa e era esposa de Agastya, um sábio. Ela também é conhecida como Kaushitaki e Varaprada.Ela é mais conhecida por ter popularizado o cantar dos Mil Nomes da Mãe Divina, (Lalita Sahasranama). Um hino do Rig Veda é atribuído a ela.A história da criação e nascimento de Lopamudra está conectada ao sábio Agastya. É dito que, certa vez, ele estava no paraíso e viu seus falecidos ancestrais suspensos de cabeça para baixo. Como isto era um sinal de que eles estavam se preparando para ir ao inferno, Agastya lhes perguntou o que estavam fazendo.Eles responderam que, como ele era solteiro e não tinha filhos que carregassem o nome da família ou oferecessem as orações necessárias para eles, todos iriam ao inferno.Agastya queria cumprir com seus deveres mas não conseguia achar uma esposa apropriada, já que ele era um renunciante. É dito que ele usou seus poderes ióguicos e criou uma criança que tinha todas as qualidadess necessárias para ser a esposa de um sanyasi ou asceta.Naquela época um rei, Vidarbha, no sul da Índia central, orava para obter uma criança, já que ele não tinha filhos. Agastaya fez um arranjo para que a criança que ele criara nascesse como a filha deste rei.A criança recebeu de seus pais o nome de Lopamudra. Ela foi bem criada na corte e diz-se que era tanto inteligente quanto bela. Quando a hora chegou, Agastya se aproximou do rei e quis se casar com Lopamudra.O rei ficou perturbado porque sabia que Agastya era um renunciante. Mas a garota insistiu para que seu pai aceitasse o pedido de casamento.Lopamudra era conhecida por ser bela e bem educada. Após seu casamento ela abandonou a via real e se juntou a seu marido na vida de asceta.Mas quando ele quis consumar o casamento, ela exigiu ser tratada como uma princesa. Agastya reclamou que não tinha dinheiro e jamais poderia lhe dar uma vida real. Ela respondeu que, então, ele deveria lhe dar a riqueza do seu conhecimento.É dito que Lopamudra escreveu um hino de duas estrofes pedindo o amor e a atenção de Agastya. O casal teve um filho chamado Dridhasyu, que se tornou um poeta.O Rig Veda inclui longas conversas entre Agastya e Lopamudra que mostram a grande inteligência e virtude de Lopamudra.



http://rahulwrites.rediffiland.com/blogs/2008/10/18/Women-in-India-1.html

Lopamudra (c. 800 BCE)

Lopamudra was a philosopher and wife of Agastaya, a sage (wise man). She is also known under the names of Kaushitaki and Varaprada.

She is best known for spreading the practice of the Thousand Names of the Divine Mother, (Lalita Sahasranama). A hymn in the Rig Veda is attributed to her.

The story of Lopamudra’s creation and birth is connected with the sage Agastya. It is said that once when he was in heaven, he saw his deceased ancestors suspended upside down. Since this was a sign that they were preparing to go to hell, Agastva asked them what they were doing.

They replied that since he was unmarried and had no son to carry on the family name or offer the necessary prayers for them, they would be going to hell.

Agastya wanted to fulfill his duties but could find no wife suitable since he was a renunciate. It is said that he used his yogic powers and created a female infant who had all the qualities necessary for being the wife of an sanysa or ascetic.

At that time a king, Vidarbha, in south central India was praying for the gift of a child since he remained childless. Agastaya arranged that the infant he had created was born to the daughter of this king.

The child was named Lopamudra by her parents. she was brought up well in the court and was said to be both intelligent and beautiful. When she came of age, Agastya approached the King and sought to marry Lopamudra.

The king was troubled because he knew that Agastya was an renunciate. But the girl insisted that her father accept the proposal.

Lopamudra was known to be both beautiful and well-mannered. After her marriage she left her royal life and joined her husband in his ascetic life.

But when he sought to consummate the marriage she demanded to be treated as a princess. Agastya complained that he had no money and could never give her a royal life. She replied that he then must give her the wealth of his knowledge.

It is said that Lopamudra wrote a two-stanza hymn, asking for Agastya’s attention and love. The couple had a son named Dridhasyu, who became a poet.

The Rig Veda includes long conversations between the Agasthya and Lopamudra that show the great intelligence and virtue of Lopamudra.






(1) http://rahulwrites.rediffiland.com/blogs/2008/10/18/Women-in-India-1.html

Maitreyi (800 - 500 AC)

Maitreyi viveu mais ou menos na mesma época que Gargi, outra conhecida filósofa da Índia. Ela é listada como uma das duas esposas do sábio Yajnavalkya, o filósofo que Gargi é conhecida por ter questionado.

Maitreyi era bem versada nas escrituras hindus e era conhecida como uma ‘brahmavadinin’, ou seja, “uma mulher vidente que teve a visão dos Mantras e da verdade Védica”. Dos mil hinos do Rig Veda, cerca de 10 são atribuídos a ela.

Uma história de sua vida diz que ela não queria tanto se casar com Yajnavalkya quanto queria se tornar sua discípula e praticar sadhana como uma companheira espiritual (realizando práticas espirituais). É dito que ela foi até sua esposa, Katyayani, e explicou que queria se tornar uma discípula e viver com ele. Katyayani lhe deu permissão e ela se tornou parte da família.

É dito que Maitreyi contribuiu com o conhecimento, personalidade e crescimento espiritual de Yajnavalkya. Uma história muito conhecida fala sobre o dia que Yajnavalkya decidiu abandonar sua vida mundana e fazer os votos de um asceta ou sanyasi. Ele chamou suas duas esposas para lhes dar suas posses materiais de modo que ele ficasse livre para buscar o quarto estágio da vida, o de sanyasi.

Lá seguiu um diálogo entre os dois, que começou quando ela perguntou se poderia se tornar imortal através da riqueza.

Yajnavialkya respondeu que isto seria impossível e que, na melhor das hipóteses, a pessoa poderia se tornar alguém que mais fizesse o bem no mundo. Ela lhe pediu que ensinasse o melhor caminho. Ele então discursou sobre o Ser Absoluto, a natureza de Sua existência e o modo de se obter conhecimento infinito e imortalidade.


http://rahulwrites.rediffiland.com/blogs/2008/10/18/Women-in-India-1.html

Maitreyi (c. 800 - 500 BCE)

Maitreyi lived about the same time as Gargi, another well known philosopher of India. She is listed as one of the two wives of the sage Yajnavalkya, the philosopher who Gargi is reputed to have questioned.

Maitreyi was well versed in the Hindu scriptures and was known as a ‘brahmavadinin’ ie., “women seers who had the vision of Mantras and Vedic truth”. Of the thousand hymns in the Rig Veda, about 10 are credited to this woman.

One story of her life says that she did not want to marry Yajnavalkay so much as she wanted to become his disciple and as a spiritual companion practice sadhana. (doing spiritual practice). It I said that she went to his wife, Katyayani and explained that she wanted to become a disciple and live with him. Katyayani gave her permission and she became part of the household.

Maitreyi is said to have contributed to Yajnavalkay’s knowledge, personality and spiritual growth. A commonly told story concerns the day that Yajnavalkay decided to abandon his worldly life and take the vows of an ascetic or sanyasi. He called his two wives together to give his worldly possessions to them so he would be free to pursue the fourth stage of life, that of the sanyasi.

There ensued a dialogue between the two of them which was begun when she asked if she could become immortal through wealth.

Yajnavialkay replied that it would be impossible, that at best one could become one of the more well to do on earth.She asked that he teach her the best path. He then discoursed on the Absolute Self, the nature of its existence and the way to attain infinite knowledge and immortality.


(1) http://rahulwrites.rediffiland.com/blogs/2008/10/18/Women-in-India-1.html