Myth Mithya Quotes

Within infinite myths lies the eternal truth Who sees it all? Varuna has but a thousand eyes, Indra has a hundred, You and I, only two.

Within infinite myths lies the eternal truth Who sees it all? Varuna has but a thousand eyes, Indra has a hundred, And You and I, only two .”.

According to Vedic scriptures, God does not ‘create’ this world. He simply made all creatures aware of it. Awareness leads to discovery. Discovery is creation.

The purpose of life then is not to change what one did not create. Rather it is to explore this world, experience it, understand it and by doing so discover the truth about oneself.

It is ironical that for all the value we give to the rational, life is primarily governed by the irrational. Love is not rational. Sorrow is not rational. Hatred, ambition, rage and greed are irrational. Even ethics, morals and aesthetics are not rational. They depend on values and standards which are ultimately subjective.

Knowledge does not outlive death. Wealth does.

Myth is truth which is subjective, intuitive, cultural and grounded in faith.

Religious or secular, all myths make profound sense to one group of people. Not to everyone. They cannot be rationalized beyond a point. In the final analysis, you either accept them or you don’t.

There is no evidence of a perfect world, a perfect man or a perfect family anywhere on earth.

It is difficult to establish where the effects of a boon end and the influence of a curse begins.

Peace comes when one comes to terms with the three worlds: the personal world, the cultural world and the natural world.

Vratas are not concerned with lofty spiritual goals like moksha. They are concerned with ordinary household material aspirations: marriage, children, health and prosperity.

The aim is to get as close to nature as possible, shattering the tyranny of cultural values and judgements. In the Vedic approach, self-realization has to be achieved by detached adherence to cultural values and judgements, social roles

Even perfection is a myth. There is no evidence of a perfect world, a perfect man or a perfect family anywhere on earth. Perfection, be it Rama Rajya or Camelot, exists only in mythology. Yet everyone craves for it. This craving inspires art, establishes empires, sparks revolutions and motivates leaders. Such is the power of myth.

While Devas,Asuras, Nagas,Yaskhas and Devatas satisfied mundane, everyday needs, they did not answer more primal issues:Why does the world exist? Do we exist? Who are we? There was a need for God who was greater than the gods. There was need for Ishwara, the supreme lord, Mahadeva, the great god who is God, and Bhagavan, the container of all things.

It is ironical that for all the value we give to the rational, life is primarily governed by the irrational. Love is not rational. Sorrow is not rational. Hatred, ambition, rage and greed are irrational. Even ethics, morals and aesthetics are not rational. They depend on values and standards which are ultimately subjective. What is right, sacred and beautiful to one group of people need not be right, sacred and beautiful to another group of people.

Within infinite myths lies the eternal truth, Who sees it all? Varuna has but a thousand eyes Indra a hundred And I, only two.

It is ironical that for all the value we give to the rational, life is primarily governed by the irrational.

Serpents are symbols of change and renewal. Like the earth they renew their fertility by replacing old skin with new. Since they could slither above and below the earth, they were considered keepers of the earth’s secrets and hence symbols of occult lore.

A Siddha must be differentiated from a Rishi. A Rishi obtains his power from the Devas by chanting the appropriate hymns and making the appropriate offerings during yagna. Siddhas bypass the Devas and go directly to God to get their powers.

God and Goddess. Purusha and Prakriti. Observer and observation. Subject and object. That’s what it is. Not this, not that; this too, that too. That’s who we are. Tat tvam asi.

Puja makes gods more personal. There are Ishta-devatas or personal gods, Kula-devatas or family gods, Graha-devatas or household gods, and Grama-devatas or village gods.

Yama states that the body has two parts: soul and flesh, atma and sharira. The atma is immortal. Only the sharira can die. The soul is surrounded by three shariras: Sthula-sharira or the flesh Sukshma-sharira or the mind Karana-sharira or the causal body, memory of deeds

According to the Veda, before all things came desire.

According to the code of dharma, women had only one duty: obey the father when unmarried, the husband when married and the son when widowed. For men, duty was determined by varna, station in society, and ashrama, the stage in life.

Dharma must not only domesticate nature, it also needs to ensure there is harmony between nature and culture.

God creates the world as Brahma, sustains it as Vishnu and destroys it as Shiva.

Within there is regard for the law of marriage; without there isn’t any. Within, Sita is Rama’s wife. Outside, she is a woman for the taking. Ravana knows that if he enters Rama’s hut and forces himself on Sita he will be judged by the rules of society. But when he forces himself on Sita outside the Lakshmana-rekha, he will be judged by the laws of the jungle. Within, he will be the villain who disregarded the laws of marriage. Outside, he will be hero, the great trickster.

Pitr are the ancestors, the dead awaiting rebirth, subjects of Yama. They have no flesh, hence no gender. They have no mind, hence no ego. But they have a soul and a causal body. In this form they stand before Yama. He determines their fate. Before pronouncing his judgement,Yama always consults Chitragupta, his accountant, who meticulously maintains a record of a jiva’s actions in its lifetime.

Soon the heavens will burst and torrential rains will flood the earth. The sea will rise and submerge the land. When this happens collect the seed of every plant and a pair of every animal and wait for me on a boat with your wife.’ Realizing this was no ordinary fish, but Vishnu himself, Satyavrata did as he was told. The great fish appeared before him, bigger than before, with a horn on its head. Satyavrata tied his boat to the horn with Adi Sesha as the rope. The fish then towed the boat through the great deluge to the only piece of dry land, the peak of Mount Mandara. There Satyavrata and his wife waited for the waters to recede. With the seed of every plant and a pair of all animals he would establish the new world. (Bhagavata Purana)

A banyan tree may offer shade and hold the promise of permanence, but it does not let even a blade of grass grow around it, nor does it provide life-sustaining fruit for man. The banana plant offers no shade but its rapid regenerative ability ensures it provides food to sustain the family. Snow may be still but cannot sustain life. To sustain life, it must melt, turn into a river and flow down the plains.

Puja makes gods more personal. There are Ishta-devatas or personal gods, Kula-devatas or family gods, Graha-devatas or household gods, and Grama-devatas or village gods. These gods either protected their worshippers or provided for them.

There are different types of action depending on the motivation behind them. The motivation may be self-preservation, self-propagation, self-actualization or self-realization.

Rama’s poise and dignity in the face of such pressure and tragedy make him, in the eyes of Hindus, the supreme upholder of social values, maryada purushottam.

Sudarshan means a positive outlook. The chakra’s whirring round God’s right index finger is indicative of rhythmic order.

those who live by the law of the jungle must be ready to die by the law of the jungle.

Mythos gave purpose, meaning and validation to existence.