Shiva Gita Ch 08: Pindotpatti Kathanam

श्रीराम उवाच ..
पाञ्चभौतिकदेहस्य चोत्पत्तिर्विलयः स्थितिः .

स्वरूपं कथं देव भगवन्वक्तुमर्हसि [1]

श्रीभगवानुवाच ..

पञ्चभूतैः समारब्धो देहोऽयं पाञ्चभौतिकः .

तत्र प्रदानं पृथिवी शेषाणां सहकारिता [2]

जरायुजोऽण्डजश्चैव स्वेदजश्चोद्भिजस्तथा .

एवं चतुर्विधः प्रोक्तो देहोऽयं पाञ्चभौतिकः [3]

Sri Rama enquired:
Within the Linga Deham (subtle body), how is the body made of five elements getting established/created? How does it sustain and get destroyed? Please explain it in detail. Sri Bhagawan replied: This body is formed of five elements, out of them primary constituent is Bhu-tatwam (earthly essence). Other elements play a secondary role. This body of five elements is called Jarayujam, Andajam, Svedajam, and Uddijam based on the way they are created. hence this gross body is of four types. Among them the humans, animals are Jarayujam type because they all are born from the womb of a female. Jarayu means the womb of a female. Birds, snakes etc creatures are called Andajam since they are born from eggs. Egg is known as Anda hence they are termed as Andajam. Insects, mosquitoes etc. are called Svedajam since they are born from sweat. banyan tree etc, are all called Udbheedam since they are born by tearing the womb of the earth.

मानसस्तु परः प्रोक्तो देवानामेव संस्मृतः .
तत्र वक्ष्ये प्रथमतः प्रधानत्वाज्जरायुजम [4]

शुक्रशोणितसंभूता वृत्तिरेव जरायुजः .

स्त्रीणां गर्भाशये शुक्रमृतुकाले विशेद्यदा [5]

योषितो रजसा युक्तं तदेव स्याज्जरायुजम .

बाहुल्याद्रजसा स्त्री स्याच्छुक्राधिक्ये पुमान्भवेत [6]

शुक्रशोणितयोः साम्ये जायते नपुंसकः .

ऋतुस्नाता भवेन्नारी चतुर्थे दिवसे ततः [7]

ऋतुकालस्तु निर्दिष्ट आषोडशदिनावधि .

तत्रायुग्मदिने स्त्री स्यात्पुमान्युग्मदिने भवेत [8]

There is another body called ‘Manasa Deham’ different from the aforementioned bodies. That is related and limited to the gods only. let me first explain you the Jarayoja deham, listen! The body formed by the union of ‘Shukra’ and ‘Shonita’ (male and female seeds), is known as ‘Jaraayujam’. When Shukra enters woman’s womb and unites with her Shonitam during the Rutukaalam (fertility period), it creates Jarayujam. If Shukram becomes excess, male child, if Shonitam becomes excess a female child, and if both remain in equal quantity, a eunuch is born. Starting from the menses period of a female, for next sixteen days is called as ‘Rutukaalam’ (fertility period). During this period starting from the fifth day on any odd numbered days (5, 7, 9, 11, and 13) if she unites with her husband during night time, a female child would be born. If a female unites with her husband in night, from the fourth day of menses on any even numbered day (4, 6, 8, 10, 12, 14, 16), she would give birth to a male child.

षोडशे दिवसे गर्भो जायते यदि सुभ्रुवः .
चक्रवर्ती भवेद्राजा जायते नात्र संशयः [9]

ऋतुस्नाता यस्य पुंसः साकाङ्क्षं मुखमीक्षते .

तदाकृतिर्भवेदर्भस्तत्पश्येत्स्वामिनो मुखम [10]

If a woman gets impregnated on her sixteenth day of fertility period, her son would become as majestic as a king or emperor, there’s no doubt in that. On the day of ‘Rutusnana’ (4th day) whichever man’s face a lady stares with desire, her offspring would carry that man’s characteristics if coition done on 4th day by her husband. That’s why on the fourth day of menses cycle, a woman should only look at her husband’s face. This is the reason why scholars and the ‘Kamashashtram’ prohibit copulation on the 4th day. If done; the progeny would be short-lived, or beggar or untidy one or an atheist. As per the scripture ‘Kamashashtram’ if coition done on the 5th day, it produces a girl child with good character, 6th day gives a son with good character, 7th and 8th days give a daughter and son respectively who would be very rich, 9th and 10th days would give a daughter and son respectively who would remain highly pious and sacred, 11th day would produce a highly beautiful daughter, 12th day would bestow a son with a long lifespan, 13th day would produce a prostitute kind of daughter, 14th day would produce a son with good qualities, 15th day would bless with a daughter who would be righteous and spiritual, 16th day would bless with a son who would be a Gyani (wise), long lived, rich and royal.
These are the detailed rules of uniting during the fertility period of sixteen days. After these sixteen days uniting with the wife would be useless. Hence a person who unites with his wedded wife only during her fertility period of sixteen days and after that if he abstains from copulation, then such a man is called as a ‘Brahmachari (celibate)’ by scriptures. So, even a householder can be called as a celibate if he follows the aforementioned rule strictly.

याऽस्ति चर्मावृतिः सूक्ष्मा जरायुः सा निगद्यते .
शुक्रशोणितयोर्योगस्तस्मिन्नेव भवेद्यतः .

तत्र गर्भो भवेद्यस्मात्तेन प्रोक्तो जरायुजः [11]

अण्डजाः पक्षिसर्पाद्याः स्वेदजा मशकादयः .

उद्भिज्जास्तृणगुल्माद्या मानसाश्च सुरर्षयः [12]

जन्मकर्मवशादेव निषिक्तं स्मरमन्दिरे .

शुक्रं रजःसमायुक्तं प्रथमे मासि तद{}द्रवम [13]

बुद्बुदं कललं तस्मात्ततः पेशी भवेदिदम .

पेशीघनं द्वितीये तु मासि पिण्डः प्रजायते [14]

कराङ्घ्रिशीर्षकादीनि तृतीये संभवन्ति हि .

अभिव्यक्तिश्च जीवस्य चतुर्थे मासि जायते [15]

The skin bag or covering present inside the woman’s womb is called as Jarayu. Because of teh union of Shukra and Shonita, the foetus gets formed inside the same. Therefore creatures taking birth from that Jarayu are called as Jarayujam. Next; snakes etc come under the category of Andajam. Mosquitoes etc. are Svedajam and trees, plants etc come under the category of Udbeejam. The Shukram which enters the vagina of a woman mixes with the Rajata fluids and remains in fluid state in the first month. After that it becomes solidified. In the second month, it gains the shape of a Pinda after getting solidified. In the third month, hands, feet, head etc. organs are formed. In the fourth month the Lingadeham gets formed which is the subtle body.

ततश्चलति गर्भोऽपि जनन्या जठरे स्वतः .
पुत्रश्चेद्दक्षिणे पार्श्वे कन्या वामे तिष्ठति [16]

नपुंसकस्तूदरस्य भागे तिष्ठति मध्यतः .

अतो दक्षिणपार्श्वे तु शेते माता पुमान्यदि [17]

अङ्गप्रत्यङ्गभागाश्च सूक्ष्माः स्युर्युगपत्तदा .

विहाय श्मश्रुदन्तादीञ्जन्मानन्तरसंभवान [18]

चतुर्थे व्यक्तता तेषां भावानामपि जायते .

पुंसां स्थैर्यादयो भावा भीरुत्वाद्यास्तु योषिताम [19]

In the fourth month inside the mother’s womb the fetus starts moving on its own. If the movements of foetus is felt towards the right side of the belly it indicates that the child would be a male, if the movements are felt towards the left side it indicates a female child, and if the fetus movements are seen in the middle, it indicates a eunuch child. if the mother sleeps on her right side a male child is born. In the same fourth month other organs get framed like, fingers, nails. However the mustaches, teeth etc. do not get formed inside the womb. In the fourth month itself, the male remains with steadiness in feelings and the female becomes chanchala (fickle) in feelings.

नपुंसके ते मिश्रा भवन्ति रघुनन्दन .
मातृजं चास्य हृदयं विषयानभिकाङ्क्षति [20]

ततो मातुर्मनोऽभीष्टं कुर्याद्गर्भविवृद्धये .

तां द्विहृदयां नारीमाहुर्दौहृदिनीं ततः [21]

अदानाद्दौहृदानां स्युर्गर्भस्य व्यङ्गतादयः .

मातुर्यद्विषये लोभस्तदार्तो जायते सुतः [22]

प्रबुद्धं पञ्चमे चित्तं मांसशोणितह्टता .

षष्ठेऽस्थिस्नायुनखरकेशलोमविविक्तता [23]

बलवर्णौ चोपचितौ सप्तमे त्वङ्गपूर्णता .

पादान्तरितहस्ताभ्यां श्रोत्ररन्ध्रे पिधाय सः [24]

उद्विग्नो गर्भसंवासादस्ति गर्भलयान्वितः [25]

आविर्भूतप्रबोधोऽसौ गर्भदुःखादिसंयुतः .

हा कष्टमिति निर्विण्णः स्वात्मानं शोशुचीत्यथ [26]

अनुभूता महासह्याः पुरा मर्मच्छिदोऽसकृत .

करंभवालुकास्तप्ताश्चादह्यन्तासुखाशयाः [27]

जठरानलसंतप्तपित्ताख्यरसविप्लुषः .

गर्भाशये निमग्नं तु दहन्त्यतिभृशं तु माम [28]

उदर्यकृमिवक्त्राणि कूटशाल्मलिकण्टकैः .

तुल्यानि तुदन्त्यार्तं पार्श्वास्थिक्रकचार्दितम [29]

गर्भे दुर्गन्धभूयिष्ठे जठराग्निप्रदीपिते .

दुःखं मयाप्तं यत्तस्मात्कनीयः कुम्भपाकजम [30]

Know that Napunsaka (eunuch) contains mixed qualities, O Rama! Well, the hrudayam(heart & feelings) gets inherited from the mother’s heart itself. Hence it desires whatever the mother desires. Therefore for the betterment of the fetus, one has to fulfill the mother’s wishes, desires without fail. In that stage the mother virtually carries two hearts. Therefore she is called by a name “Dauhridini”. If one doesn’t fulfill the wishes of a pregnant woman, then her child has chances to be born handicapped, or deficient, or weak, or with poor intellect. In the fifth month the foetus gains little knowledge, and the in the body flesh and blood get formed. In the sixth month bones, nerves, nails, hair, etc get generated and improved. In the seventh moth the foetus gains full shape and remains in full strength nd color. With the feet and with closed fists it remains closing the ears and other pores and due to the hellish experience of womb-dwelling, it feels sad and remains scared of the future womb dwelling experience (which comes due to rebirths caused by non-attainment of Salvation). The fetus remains filled with knowledge,and thinking of the self, thinking of the good & bad deeds done (in past) it remains sad and feels sorry. It reminisces its past and repents thinking how it remained inside the hellish place called womb, how it got baked under the Jatharagni (heat of the womb), how it slept in between the fluids, blood, flesh and otehr stinking materials, how it was bitten by the worms of the womb, how it got tortured by the presure of the bones of the mother. It thinks that the hellish womb is far worse than even the darkest of the hells viz. Kumbhipaka. In this way it repents for the past deeds and feels bad about the womb dwelling experience.

पूयासृक्श्लेष्मपायित्वं वाग्ताशित्वं यद्भवेत .
अशुचौ कृमिभावश्च तत्प्राप्तं गर्भशायिना [31]

गर्भशय्यां समारुह्य दुःखं यादृङ् मयापि तत .

नातिशेते महादुःखं निःशेषनरकेषु तत [32]

एवं स्मरन्पुरा प्राप्ता नानाजातीश्च यातनाः .

मोक्षोपायमभिध्यायन्वर्ततेऽभ्यासतत्परः [33]

अष्टमे त्वक्सृती स्यातामोजस्तेजश्च हृद्भवम .

शुभ्रमापीतरक्तं निमित्तं जीवितं मतम [34]

मातरं पुनर्गर्भं चञ्चलं तत्प्रधावति .

ततो जातोऽष्टमे गर्भो जीवत्योजसोज्झितः [35]

Inside the womb I (the fetus feels) drank the blood and sleshma(pleghm) of the mother, I ate whatever was present inside the mother’s stomach. The suffering I felt inside the womb is far higher than the pain given in all the hells summed together. In this way the jeeva thinks about the past deeds, the undergoing torture, and cries for a pathway to salvation. In the eight month the skin (around fetus) gets moving and from the heart the fetus gains Ojas (pure hue) and Tejas (yellowish hue). These two remains as the basis for the life. If by fortune the child takes birth in that month, it remains with Ojas throughout life.

किंचित्कालमवस्थानं संस्कारात्पीडिताङ्गवत .
समयः प्रसवस्य स्यान्मासेषु नवमादिषु [36]

मातुरस्रवहां नाडीमाश्रित्यान्ववतारिता .
नाभिस्थनाडी गर्भस्य मात्राहाररसावह .
तेन जीवति गर्भोऽपि मात्राहारेण पोषितः [37]

अस्थियन्त्रविनिष्पिष्टः पतितः कुक्षिवर्त्मना .

मेदोऽसृग्दिग्धसर्वाङ्गो जरायुपुटसंवृतः [38]

निष्क्रामन्भृशदुःखार्तो रुदन्नुच्चैरधोमुखः .

यन्त्रादेव विनिर्मुक्तः पतत्त्युत्तानशाय्युत [39]

अकिंचित्कस्तथा बालो मांसपेशीसमास्थितः .

श्वमार्जारादिदंष्ट्रिभ्यो रक्ष्यते दण्डपाणिभिः [40]

In the ninth month before the birth takes place, the child remains in a shape which resembles as if someone is carrying a load of his shoulders. Inside the womb the child gets nourished through the umbilical cord with the substances which come from the mother. Dueing the birth process the child slips out of the same door of bones and flesh called vagina and the child takes birth passing through the Jarayu (skin bag), blood and fluids. Finally it falls on the ground. Now i would narrate the sequences of the stages through which the infant passes after the birth.

पितृवद्राक्षसं वेत्ति मातृवड्डाकिनीमपि .
पूयं पयोवदज्ञआनाद्दीर्घकष्टं तु शैशवम [41]

श्लेष्मणा पिहिता नाडी सुषुम्ना यावदेव हि .

व्यक्तवर्णं वचनं तावद्वक्तुं शक्यते [42]

अत एव गर्भेऽपि रोदितुं नैव शक्यते [43]

दृप्तोऽथ यौवनं प्राप्य मन्मथज्वरविह्वलः .

गायत्यकस्मादुच्चैस्तु तथा कस्माच्च वल्गति [44]

आरोहति तरून्वेगाच्छान्तानुद्वेजयत्यपि .

कामक्रोधमदान्धः सन्न कांश्चिदपि वीक्षते [45]

The infant remains in Adhomukha form (having head downwards), and remains sorrowful after falling out of the vagina on its back. Thereafter because of lack of strength or self sufficiency in self protection from dogs or any other dangers, it remains under the protection of its care takers. Because of ignorance [it loses its knowledge after few seconds of falling into this world] the child sees its father as a demon and the mother as a demoness and milk as the pious drink. Therefore the childhood is a difficult path. Till the time the Sushumna nerve remains covered with sleshma(pleghm), till that time the child remains unable to speak. Next stage is adult age in which the child falls prey to lust and anger kind of negative qualities and becomes bound under attachments. He also becomes proud of his strengths and wealth and soars high in the same. he doesn’t leave anyone unaffected by his lust, anger, infatuation, etc. negative qualities.

अस्थिमांसशिरालाया वामाया मन्मथालये .
उत्तानपूतिमण्डूकपाटितोदरसन्निभे .

आसक्तः स्मरबाणार्त आत्मना दह्यते भृशम [46]

अस्थिमांसशिरात्वग्भ्यः किमन्यद्वर्तते वपुः .
वामानां मायया मूढो किंचिद्वीक्षते जगत [47]
निर्गते प्राणपवने देहो हंत मृगीदृशः .

यथाहि जायते नैव वीक्ष्यते पञ्चषैर्दिनैः [48]

महापरिभवस्थानं जरां प्राप्यातिदुःखितः .

श्लेष्मणा पिहितोरस्को जग्धमन्नं जीर्यति [49]

सन्नदन्तो मन्ददृष्टिः कटुतिक्तकषायभुक .

वातभुग्नकटिग्रीवकरोरुचरणोऽबलः [50]

गदायुतसमाविष्टः परित्यक्तः स्वबन्धुभिः .

निःशौचो मलदिग्धाङ्ग आलिङ्गितवरोषितः [51]

ध्यायन्नसुलभान्भोगान्केवलं वर्तते चलः .

सर्वेन्द्रियक्रियालोपाद्धस्यते बालकैरपि [52]

ततो मृतिजदुःखस्य दृष्टान्तो नोपलभ्यते .

यस्माद्बिभ्यति भूतानि प्राप्तान्यपि परां रुजम [53]

नीयते मृत्युना जन्तुः परिष्वक्तोऽपि बन्धुभिः .

सागरान्तर्जलगतो गरुडेनेव पन्नगः [54]

Filled with stinking odour, huge like a torn belly of a frog, made up of bones, flesh and nerves is the vagina of a woman. On such a disgusting organ this Jeeva develops his affection and becomes filled with lust for the same. In such a body there doesn’t exist anything apart from bones, flesh, and nerves. Still then he doesn’t count the world when bitten by the beauty of the women. he fails to understand the fleeting nature of the perishable beauty. Now when he enters the old age, he lives in pain and sorrow. His body fails to digest the eaten food. His teeth become sloose and falls, his eye sight deteriorates, his back becomes curved and he becomes strengthless. failing to keep himself clean, falling in filth and excreta, failing to remain spiritually pious as well; he becomes the object of scornful treatment from his family. With shivering limbs, with organs of deteriorated functions, he stays and becomes an object of mockery by the children and young ones. Because of sickness, and poverty there remains no limit to his sufferings. And as like as Garuda (eagle) attacks on a snake even if it’s hidden in waters also, similarly even if surrounded by all the family members, at the end of the time he becomes prey to the god of death.

हा कान्ते हा धनं पुत्राः क्रन्दमानः सुदारुणम .
मण्डूक इव सर्पेण मृत्युना नीयते नरः [55]

मर्मसून्मथ्यमानेषु मुच्यमानेषु संधिषु .

यद्दुःखं म्रियमाणस्य स्मर्यतां तन्मुमुक्षुभिः [56]

दृष्टावाक्षिप्यमाणायां संज्ञअया ह्रियमाणया .

मृत्युपाशेन बद्धस्य त्राता नैवोपलभ्यते [57]

संरुध्यमानस्तमसा मच्चित्तमिवाविशन .

उपाहूतस्तदा ज्ञआतीनीक्षते दीनचक्षुषा [58]

O sweetheart! O my wealth! O dear friends! – Like this a human cries out for help while being gobbled by the death as like as a frog cries in the clasp of a snake. The pain and suffering which a human experiences at the time when his Pranas start leaving him, that pain can’t be expressed in words. One who remains filled with desire for liberation, he remembers the Paramatma always. No one exists who protects one from the noose of Yama’s attendants (therefore one should always remember the Paramatma who protects from every agony). The ignorant one dies a pathetic death. He calls out the relatives for help, looks at everyone with a pitiful eyes to satisfy himself when the speech abandons him. In order to avoid such suffering only way is knowledge and only remembrance of the divinity gives the fruition.

अयः पाशेन कालेन स्नेहपाशेन बन्धुभिः .
आत्मानं कृष्यमाणं तं वीक्षते परितस्तथा [59]

हिक्कया बाध्यमानस्य श्वासेन परिशुष्यतः .

मृत्युनाकृष्यमाणस्य खल्वस्ति परायणम [60]

संसारयन्त्रमारूढो यमदूतैरधिष्ठितः .

क्व यास्यामीति दुःखार्तः कालपाशेन योजितः [61]

किं करोमि क्व गच्छामि किं गृह्णामि त्यजामि किम .

इति कर्तव्यतामूढः कृच्छ्राद्देहात्त्यजत्यसून [62]

यातनादेहसंबद्धो यमदूतैरधिष्ठिताः .

इतो गत्वानुभवति या यास्ता यमयातनाः .
तासु यल्लभते दुःखं तद्वक्तुं क्षमते कुतः [63]

कर्पूरचन्दनाद्यैस्तु लिप्यते सततं हि यत .

भूषणैर्भूष्यते चित्रैः सुवस्त्रैः परिवार्यते [64]

Taking painful hiccups, getting dragged away by death; for such a man what is there as protection? One who rides on the machine called Samsaara (worldly life), one who is clasped by the Yama’s attendants, where is the way to freedom for him? And with too many outstanding questions in mind, that Jiva leaves his body painfully. After that he enters ‘Yatana Deham’ (body of suffering) in the hell and suffers from various tortures and punishments in hell. And the body which he left, which he used to smear sandalwood paste fondly once upon a time, that body which used to get decorated with silk clothes, and ornaments, such a dead body becomes an object of despise. And without any further delay it gets taken away out of the house.

अस्पृश्यं जायतेऽप्रेक्ष्यं जीवत्यक्तं सदा वपुः .
निष्कासयन्ति निलयात्क्षणं स्थापयन्त्यपि [65]

दह्यते ततः काष्ठैस्तद्भस्म क्रियते क्षणात .

भक्ष्यते वा सृगालैश्च गृध्रकुक्करवायसैः .

पुनर्न दृश्यते सोऽथ जन्मकोटिशतैरपि [66]

माता पिता गुरुजनः स्वजनो ममेति
मायोपमे जगति कस्य भवेत्प्रतिज्ञआ .
एको यतो व्रजतो कर्मपुरःसरोऽयं
विश्रामवृक्षसदृशः खलु जीवलोकः [67]
सायं सायं वासवृक्षं समेताः
प्रातः प्रातस्तेन तेन प्रयान्ति .
त्यक्त्वान्योन्यं तं वृक्षं
विहङ्गा यद्वत्तद्वजज्ञआतयोऽज्ञआतयश्च [68]
मृतिबीजं भवेज्जन्म जन्मबीजं भवेन्मृतिः .

घटयन्त्रवदश्रान्तो बम्भ्रमीत्यनिशं नरः [69]

गर्भे पुंसः शुक्रपाताद्यदुक्तं मरणावधि .

तदेतस्य महाव्याधेर्मत्तो नान्योऽस्ति भेषजम [70]

After that the lifeless body is cremated, or buried, or if thrown away it becomes a prey to scavengers. And for next millions of births that becomes vanished. In this world created through illusion, the relationships of mother, father, teacher, relatives becomes falsified because due to one’s own Karma one takes birth alone and leaves the world alone. This material world is equivalent to a resting place like a tree. The way birds assemble on a common tree at night and again disperse in their own paths in the morning, the same way everyone meets and departs from each other based on their own karma. Death becomes the cause for rebirth, and birth becomes the cause for death and this cycle moves perpetually as like as the wheel of a potter. From the point male seed gets discharged in the womb of a female, till the death and beyond, aforementioned vicious circle is inevitable for any Jiva. There is no other way that my remembrance to get liberated out of this samsaara.

### Here ends the eighth chapter of Shiva Gita present in Padma Purana Uttara Khanda ###


Shiva Gita Translated to English by Santosh Kumar Ayalasomayajula.
Copyright © 2010, by Santosh Kumar Ayalasomayajula. All Rights Reserved.
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Santosh Kumar Ayalasomayajula (षण्मातुरः)
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Santosh Kumar Ayalasomayajula (षण्मातुरः)

Santosh Kumar Ayalasomayajula, is 'षण्मातुरः' or 'षण्णां मातृणां पुत्रः' in detail, which means 'The son of six (divine) mothers' as he considers the six great goddesses viz. Parvati, Ganga, Lakshmi, Bhudevi, Saraswati, and Gayatri, as his own mothers, and sees himself as an infant in their laps. Together with their respective consorts he considers them as his own parents. He considers their children such as Ganesha, Skanda, Sanatkumara, Narada, Pradyumna etc., as his own siblings; in fact, not different from himself. He loves these six mothers very dearly, and equally loves the divine fathers; however, he has offered his 'devotion' only to Mahadeva! Hence he stands for lord Shiva safeguarding him from his haters. One would know him better from his writings.
Santosh Kumar Ayalasomayajula (षण्मातुरः)
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4 Comments

  1. jaiganesh

    Very informative! 🙂

    Reply
  2. Santosh Kumar Ayalasomayajula

    Thanks!

    Reply
  3. sohini

    its a pity that so many people keep posting, debating on other posts of yours which are of shiv vs vishnu/krishna type, but so less postings are made on such beautiful topics like this one in this page. Its a gr8 initiative that you have taken santhosh ji and keep it going on. I had one question i.e why is it that whenever any description of the birthcycle and lifecycle of a human being is given in any of our hindu scriptures say it shiv geeta or mahabharat or any other hindu scripture for that matter, it is always a MAN’s birth/life cycle. I’m quoting from your above article for eg
    “Still then he doesn’t count the world when bitten by the beauty of the women. he fails to understand the fleeting nature of the perishable beauty. Now when he enters the old age, he lives in pain and sorrow. His body fails to digest the eaten food. ”
    Why is all these so male oriented? why all these state women “like machines those produce THE MALE, and female also who will act as other male producing machines”. I mean it is not that we mistranslate the pronoun which is meant for both sexes by taking it as HE only, but it is clearly stated in almost every scripture that “man takes birth like this”, “man’s duty is that”, Also it is stated clearly in almost every scripture that “seed of the male transforms into offspring when it enters the female body”, like female is only the carrier and her EGG has sooooo little to do with respect to the PRECIOUS seed of the male. Why are these scriptures always trying to subordinate the female? is it b’coz these scriptures are written by MEN of this MALE DOMONATED world? but we are to take that the above dialogues have been told by lord shiv, then how could he say these all giving importance men only? i mean there is no difference between shiv and shakti, they are ardhanarishwar. Then if you say that this is just the doings of the text writer that will just prove the whole article to be false as we are to presume that the writer of this text has just inked down the words of mahadev without any interpolations.

    Reply
    1. Santosh Kumar Ayalasomayajula (Post author)

      Dear Sohini ji,

      The author needs to use some tool to preach the teachings. Vyasa is not biased towards any specific gender. If you see Saptashati or Lalitopakhyana, or Devi bhagawatam – most of the stories revolve around that SHE (the supreme lady). So, I believe it is just a matter of choice of words. the narrator of all the Puranas i.e., Suta is a male, and if you see our normal habit too, we males if want to narrate anything we would involuntarily start using male centric pronouns. Only in English language (as per the norm of the west), we are supposed to cite any example using ‘woman’ as the medium. So, it is just a matter of general habit and no bias towards gender. If really Vyasa Suta etc were biased, they would never have written shakta scriptures. 🙂
      The same brahman if represented as neuter the pronoun used in Vedas is “tat”, if expressed as male pronoun used is “sah”, if taught a female the pronoun used is “sA’…No difference. Just a matter of choice of words.

      Reply

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