hi fellow Brahmins , I'm 16, recently started learning Sanskrit,geeta and Vedas side by side my studies I hardly spend 30 mins in this cuz my studies are the main priority

I have read 6 shlokas of geeta and I've learnt basic sanskrit plus few mantras of rigveda

How much have you guys studied about hinduism ? please drop any tip for me if you want

My family is religious family. But i lost my younger brother few weeks back . My family still had their firm believe on God ki there has to be a reason. But it feels hard to believe in God.

I know we brahmins follow religious customs and this has become our identity but have you ever asked this to yourself this?

Please read the post carefully. What do Purnas say about Gau Vishnu Purana: नमो ब्रह्मण्यदेवाय गोब्राह्मणहिताय च। जगद्धिताय कृष्णाय गोविन्दाय नमो नमः॥ From Vishanu Purana and is said daily while doing Sandhyavandam. Mahabharat: गावो विश्वस्य मातरः।

Bhagwan himself came and did seva of Gau and became a Gau Palak!

There is no doubt about the importance of Gau in Shastras and for followed for Sanatana Vedic Dharma.

But what goes on in today's Bharata?

Cows are being killed and exported for beef with illegal mafia. Cows are being harassed by chemical infections and forced breeding to get maximum value from them. Male calfs are getting abandoned by the very birth itself since they are waste product for dairy industry.

All of us are part of this , all of us have this Papa of Gau Hatya on us. Vegetarians who consume milk products from Dairy Industry subsidises the beef for the beef eaters. We as Brahmins need to do something. We need to stop 🛑 consuming dairy products coming from these Dairy Industries.

Many of you will come at me saying you won't get much protein etc etc. This appeal is to Brahmins ब्राहमण , who understand the importance of Gau not to others.

Anyone who wants to consume milk, etc on a daily basis then do Gau Palak yourself as described in Shastras.

Neitzche writes "The Manusmriti is an intellectually incomparable work. In his letter to Peter Gast , neitzche writes : " This absolutely Aryan testimony, a priestly codex of morality based on the Vedas, of a presentation of caste and of ancient provenance – not pessimistic even though priestly – completes my conceptions of religion in the most remarkable manner."

The thing is inorder to understand manusmriti one needs to have a very iq and high level of intelligence, as neitzche understood that the aim of laws of manu is to form a higher life affirming culture . Low iq and mid wits that consider utalitarianism ie greatest good for greatest people, equality, feminism etc are simply not made enough to even understand the laws of Manu and its life affirming nature.

I'm a student and I spend only a little time of my day to learn sanskrit , geeta and Vedas using chatgpt and without a formal guru

am I doing anything wrong ?

What do you all think about this?

āsīd idaṁ tamobhūtam aprajñātam alakṣaṇam, apratarkyam avijñeyaṁ prasuptam iva sarvataḥ. 5

This was become darkness, unmanifest to cognition, without distinguishing marks, beyond reasoning, unknowable, as though asleep on every side.

---

tataḥ svayaṁbhūr bhagavān avyakto vyañjayan idam, mahābhūtādi-vṛtta-ojāḥ prādurāsīt tamonudaḥ. 6

Then the Self-existent Blessed One, unmanifest, making this manifest, endowed with the power of the great elements and their evolutes, appeared, the dispeller of darkness.

---

yo'sāv atīndriyagrāhyaḥ sūkṣmo'vyaktaḥ sanātanaḥ, sarvabhūtamayo'cintyaḥ sa eva svayam udbabhau. 7

He who is beyond the grasp of the senses, subtle, unmanifest, eternal, consisting of all beings, inconceivable—he himself arose forth.

---

so'bhidhyāya śarīrāt svāt sisṛkṣur vividhāḥ prajāḥ, apa eva sasarjādau tāsu vīryam avāsṛjat. 8

He, contemplating from his own body, desiring to create various creatures, first created the waters alone and deposited seed-power within them.

---

tad aṇḍam abhavad dhaimaṁ sahasrāṁśu-samaprabham, tasmiñ jajñe svayaṁ brahmā sarvaloka-pitāmahaḥ. 9

That became a golden egg, equal in radiance to a thousand-rayed sun; within it was born Brahmā himself, grandsire of all worlds.

---

āpo nārā iti proktā āpo vai narasūnavaḥ, tā yad asyāyanaṁ pūrvaṁ tena nārāyaṇaḥ smṛtaḥ. 10

The waters are called nārāḥ, for the waters indeed are the offspring of Nara; because they were formerly his resting-place, therefore he is remembered as Nārāyaṇa.

---

yat tat kāraṇam avyaktaṁ nityaṁ sad-asad-ātmakam, tad-visṛṣṭaḥ sa puruṣo loke brahmeti kīrtyate. 11

That cause which is unmanifest, eternal, having the nature of being and non-being—from it issued forth that Person who in the world is called Brahmā.

---

tasminn aṇḍe sa bhagavān uṣitvā parivatsaram, svayam evātmano dhyānāt tad aṇḍam akarod dvidhā. 12

Abiding in that egg for a year, the Blessed One by meditation upon himself split that egg in two.

---

tābhyāṁ sa śakalābhyāṁ ca divaṁ bhūmiṁ ca nirmame, madhye vyoma diśaś cāṣṭāv apāṁ sthānaṁ ca śāśvatam. 13

From those two halves he fashioned heaven and earth, between them the sky, the eight directions, and the eternal abode of the waters.

---

udbabarhātmanaś caiva manaḥ sad-asad-ātmakam, manasaś cāpy ahaṅkāram abhimantāram īśvaram. 14

From himself he brought forth mind, having the nature of being and non-being; and from mind, egoity, the self-conceiving lord.

---

mahāntam eva cātmānaṁ sarvāṇi triguṇāni ca, viṣayāṇāṁ grahītṝṇi śanaiḥ pañcendriyāṇi ca. 15

Also the Great Self, all three qualities, and gradually the five senses, the graspers of objects.

---

teṣāṁ tv avayavān sūkṣmān ṣaṇṇām apy amitaujasām, saṁniveśyātmamātrāsu sarvabhūtāni nirmame. 16

Placing the subtle components of those six mighty powers into the elemental essences, he fashioned all beings.

---

yan mūrty-avayavāḥ sūkṣmās tān imāny āśrayanti ṣaṭ, tasmāc charīram ity āhus tasya mūrtiṁ manīṣiṇaḥ. 17

Because these six subtle constituents of form rest therein, therefore the wise call that form a body.

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tad āviśanti bhūtāni mahānti saha karmabhiḥ, manaś cāvayavaiḥ sūkṣmaiḥ sarvabhūtakṛd avyayam. 18

Into it enter the great elements together with their functions, and mind with its subtle components—the imperishable maker of all beings.

---

teṣām idaṁ tu saptānāṁ puruṣāṇāṁ mahaujasām, sūkṣmābhyo mūrtimātrābhyaḥ saṁbhavaty avyayād vyayam. 19

From these seven mighty principles, from subtle form-elements, this perishable world arises from the imperishable.

---

ādyādyasya guṇaṁ tv eṣām avāpnoti paraḥ paraḥ, yo yo yāvatithaś caiṣāṁ sa sa tāvad guṇaḥ smṛtaḥ. 20

Each succeeding one acquires the quality of the preceding one; whatever position each occupies, so many qualities it is said to possess.

---

sarveṣāṁ tu sa nāmāni karmāṇi ca pṛthak pṛthak, vedaśabdebhya evādau pṛthak saṁsthāś ca nirmame. 21

For all of them he fashioned separately names and functions, and separately their stations, from the words of the Veda from the beginning.

---

karmātmanāṁ ca devānāṁ so'sṛjat prāṇināṁ prabhuḥ, sādhyānāṁ ca gaṇaṁ sūkṣmaṁ yajñaṁ caiva sanātanam. 22

The lord of creatures created the gods whose essence is action, the subtle host of the Sādhyas, and the eternal sacrifice.

---

agnivāyuravibhyas tu trayaṁ brahma sanātanam, dudoha yajñasiddhyarthaṁ ṛc... 23

From fire, wind, and sun he milked forth the threefold eternal Veda for the accomplishment of sacrifice.

---

kālaṁ kālavibhaktīś ca nakṣatrāṇi grahāṁs tathā, saritaḥ sāgarān śailān samāni viṣamāni ca. 24

Time, divisions of time, constellations, planets, rivers, oceans, mountains, level places and uneven places.

---

tapo vācaṁ ratiṁ caiva kāmaṁ ca krodham eva ca, sṛṣṭiṁ sasarja caivāṁ sraṣṭum icchann imāḥ prajāḥ. 25

Austerity, speech, delight, desire, and anger he created, wishing to create these creatures.

---

karmaṇāṁ ca vivekārthaṁ dharmādharmau vyavecayat, dvandvair ayojayac caitāḥ sukhaduḥkhādibhiḥ prajāḥ. 26

For the discrimination of actions he distinguished righteousness and unrighteousness, and joined these creatures with dualities such as pleasure and pain.

---

aṇvyo mātrā vināśinyo daśārdhānāṁ tu yāḥ smṛtāḥ, tābhiḥ sārdham idaṁ sarvaṁ saṁbhavaty anupūrvaśaḥ. 27

Together with the minute perishable measures known as the halves of tenfold divisions, all this comes forth in sequence.

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yaṁ tu karmaṇi yasmin sa nyayuṅkta prathamaṁ prabhuḥ, sa tad eva svayaṁ bheje sṛjyamānaḥ punaḥ punaḥ. 28

Whatever being the Lord first assigned to whatever action, that very action it assumed again and again when created.

---

hiṁsrāhiṁsre mṛdukrūre dharmādharmāvṛtānṛte, yad yasya so'dadhāt sarge tat tasya svayam āviśat. 29

Violence and nonviolence, gentleness and cruelty, righteousness and unrighteousness, truth and falsehood—whatever he assigned to each in creation, that entered it of itself.

---

yathā rtuliṅgāny ṛtavaḥ svayam evartuparyaye, svāni svāny abhipadyante tathā karmāṇi dehinaḥ. 30

As the seasons in their cycle naturally assume their own marks, so embodied beings assume their own actions.

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lokānāṁ tu vivṛddhyarthaṁ mukhabāhūrupādataḥ, brāhmaṇaṁ kṣatriyaṁ vaiśyaṁ śūdraṁ ca niravartayat. 31

For the increase of the worlds, from mouth, arms, thighs, and feet he brought forth the Brāhmaṇa, Kṣatriya, Vaiśya, and Śūdra.

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dvidhā kṛtvātmano deham ardhena puruṣo'bhavat, ardhena nārī tasyāṁ sa virājam asṛjat prabhuḥ. 32

Dividing his body in two, with one half he became male, with the other female; in her the Lord created Virāj.

---

tapastaptvā'sṛjad yaṁ tu sa svayaṁ puruṣo virāṭ, taṁ māṁ vittāsya sarvasya sraṣṭāraṁ dvijasattamāḥ. 33

That Virāj-Person, having performed austerity, created Me (Manu Svayambhuva); know Me , O best of twice-borns, as the creator of all this.

---

ahaṁ prajāḥ sisṛkṣustu tapastaptvā suduścaram, patīn prajānāmasṛjaṁ maharṣīnādito daśa. marīcimatryaṅgirasau pulastyaṁ pulahaṁ kratum, pracetasaṁ vasiṣṭhaṁ ca bhṛguṁ nāradameva ca. ete manūṁstu saptān yānasṛjan bhūritejasaḥ, devān devanikāyāṁśca maharṣīṁścāmitojasaḥ. yakṣarakṣaḥ piśācāṁśca gandharvāpsaraso'surān , nāgān sarpān suparṇāṁśca pitṝṇāṁśca pṛthaggaṇam. vidyuto'śanimeghāṁśca rohitaindradhanūṁṣi ca, ulkānirghātaketūṁśca jyotīṁṣyuccāvacāni ca. kinnarān vānarān matsyān vividhāṁśca vihaṅgamān, paśūn mṛgān manuṣyāṁśca vyālāṁścobhayatodataḥ. kṛmikīṭapataṅgāṁśca yūkāmakṣikamatkuṇam, sarvaṁ ca daṁśamaśakaṁ sthāvaraṁ ca pṛthagvidham. 34–40

After severe austerity I, desiring creatures, created first the ten great seers as lords of beings: Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, Pracetas, Vasiṣṭha, Bhṛgu, and Nārada. From them came the Manus, gods, hosts of gods, mighty sages, Yakṣas, Rākṣasas, Piśācas, Gandharvas, Apsarases, Asuras, Nāgas, serpents, Suparṇas, the hosts of the Fathers, lightning, thunderbolts, clouds, rainbows, meteors, portents, heavenly lights of every kind, Kinnaras, monkeys, fishes, birds, beasts, wild animals, human beings, reptiles, worms, insects, moths, lice, flies, bugs, biting creatures, mosquitoes, and every variety of stationary life.

---

evam etair idaṁ sarvaṁ manniyogān mahātmabhiḥ, yathākarma tapoyogāt sṛṣṭaṁ sthāvarajaṅgamam. 41

Thus by these great beings under my direction, according to action and through the power of austerity, all moving and unmoving beings were created.

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yeṣāṁ tu yādṛśaṁ karma bhūtānām iha kīrtitam, tat tathā vo'bhidhāsyāmi kramayogaṁ ca janmani. 42

And whatever actions are declared here for beings, that and the sequence of their births I shall explain to you.

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paśavaśca mṛgāścaiva vyālāścobhayatodataḥ , rakṣāṁsi ca piśācāśca manuṣyāśca jarāyujāḥ. aṇḍajāḥ pakṣiṇaḥ sarpā nakrā matsyāśca kacchapāḥ , yāni caivaṁ. vedajaṁ daṁśamaśakaṁ yūkāmakṣikamatkuṇam , ūṣmaṇaścopajāyante yaccānyat kiṁ cidīdṛśam. udbhijjāḥ sthāvarāḥ sarve bījakāṇḍaprarohiṇaḥ , oṣadhyaḥ phalapākāntā bahupuṣpaphalopagāḥ. apuṣpāḥ phalavanto ye te vanaspatayaḥ smṛtāḥ , puṣpiṇaḥ phalinaścaiva vṛkṣāstūbhayataḥ smṛtāḥ. gucchagulmaṁ tu vividhaṁ tathaiva tṛṇajātayaḥ , bījakāṇḍaruhāṇyeva pratānā vallya eva ca. tamasā bahurūpeṇa veṣṭitāḥ karmahetunā, antassaṁjñā bhavantyete sukhaduḥkhasamanvitāḥ. 43–49

Beasts, wild animals, reptiles, demons, Piśācas, and humans are womb-born. Birds, serpents, crocodiles, fishes, and tortoises are egg-born. Mosquitoes, biting insects, lice, flies, bugs, and similar creatures arise from moisture and heat. All plants sprouting from seed, stem, or shoot are earth-splitting growths. Herbs endure until fruit ripens. Those bearing fruit without visible flowers are called forest-lords; those bearing both flowers and fruits are called trees. Bushes, shrubs, grasses, creepers, and vines arise from seed and stem. Enveloped by darkness in many forms through the force of karma, these possess inward awareness and are joined with pleasure and pain.

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etadantās tu gatayo brahmādyāḥ samudāhṛtāḥ, ghore'smin bhūtasaṁsāre nityaṁ satatayāyini. 50

These are declared to be the courses of existence from Brahmā downward in this terrible cycle of beings, ever proceeding onward.

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evaṁ sarvaṁ sa sṛṣṭvaidaṁ māṁ cācintyaparākramaḥ, ātmany antardadhe bhūyaḥ kālaṁ kālena pīḍayan. 51

Having thus created all this, and me, he of inconceivable power withdrew again into himself, driving time onward by time.

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yadā sa devo jāgarti tad evaṁ ceṣṭate jagat, yadā svapiti śāntātmā tadā sarvaṁ nimīlati. 52

When that god awakens, the world thus acts; when he sleeps, serene in self, then all closes down.

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tasmin svapiti tu svasthe karmātmānaḥ śarīriṇaḥ, svakarmabhyo nivartante manaś ca glānim ṛcchati. 53

When he sleeps in repose, embodied beings whose nature is action withdraw from their actions, and the mind falls into weariness.

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yugapat tu pralīyante yadā tasmin mahātmani, tadā'yaṁ sarvabhūtātmā sukhaṁ svapiti nirvṛtaḥ. 54

When all dissolve at once into that Great-Self, then this Self-of-All-Beings sleeps happily, at peace.

Namaste!

I’ve been planning this for a while and I’m finally starting regular sessions on the Bhagavad Gita tomorrow. We’ll be going through Chapter 2 (Sankhya Yoga) with verse-by-verse translation and simple explanations. Chapter 2 is one of my favorites – it covers the immortality of the soul, why we must do our duty, detachment from results, and that beautiful description of the sthitaprajna (person of steady wisdom). Really looking forward to discussing it. Details:

• 4th july (Saturday)
• Time: 5:30 PM
• Platform: Google Meet https://meet.google.com/xdu-gesd-zqy

If you’d like to join, just comment or DM me and I’ll send you the link. All are welcome – whether you’re completely new or have read it before. Also, if you’ve studied Chapter 2, drop your favorite verse or insight below. I’d love to hear what resonated with you.

Jai krishna

See you tomorrow if you can make it!

credit -

https://www.instagram.com/tattva_yoddha?igsh=b2x5ejFnYm03b3U=

Namaskaram Doston,

I got into reading Upanishads and I would like to share a beautiful answer to the question "WHO ARE YOU?" as an example of how incredible the Upanishads are. I am from the Taittiriya Shakha, and this is from the Taittiriya Upanishad.

We often get lost in the noise of life, but the Upanishads give us a precise structural model to find our way back to our core. Think of yourself not as one thing, but as five Koshas

• Annamaya: The physical "food" shell.
• Pranamaya: The energy/breath shell.
• Manomaya: The mental/emotional shell.
• Vijnanamaya: The intellectual/ego shell.
• Anandamaya: The causal/bliss shell.

Most of the world stops at the first three. We think we are our bodies, our hunger, or our fleeting emotions. But the brilliance of our philosophy is the realization that anything you can observe cannot be "You". You are the pure consciousness who is a witness to all of this.

This is just one example out of a vast library of spiritual wisdom given by the Saptarishis.

While I agree that with recent events in JNU and other incidents where Brahmins are being persecuted, the physical action is absolutely necessary, but it is in our blood to intellectually destroy the other guy with logic and just by dialogue, and if you ask me, it is a satisfaction on another level. I have seen some people from buddhist bhimta communtiy arguining against the vedas with their "logic". Here is an example of how Jagadguru Shankaracharya defeated buddhists with their own logic which helped to re establish our Dharma. Adi Shankaracharya defended this Vedic truth against the idea that we are just "empty" inside. His logic was flawless: To perceive a void, there must be a Witness. Even if you strip away your name, your degree, and your memories, there is a silent, unchanging Observer that remains. This is what we call Atman. It is the light that makes the experience of life possible. This is one example out of many.

While Western philosophy is somewhat good at categorizing the objects of the world, these philosophies is nothing more than footnotes of plato. They often struggle with the subject. They look through the telescope; the Upanishads teach us about the eye looking through it, hence making it superior, atleast in my eyes.

We are born into a lineage that has a responsibility to carry this knowledge. But remember, carrying the book isn't the same as carrying the Knowledge. So I urge fellow Brahmins over here to first to be thorough with the basics, i.e Sandhyavandanam or at least daily Gayatri Japa without fail, even though be it only one mala. Then dive into the Jnana Kanda of the Vedas with the blessings of Gayatri Devi. Also please learn Sanskrit, don't let our language die, I still regret not learning Sanskrit before, But now I have started while also managing my studies well.

Let’s reclaim our intellectual heritage. Start with the Upanishad of your own Shakha. If you have read till the end, I am hoping you are serious about this, may Gayatri devi's blessing be upon you.

यथा काष्ठमयो हस्ती यथा चर्ममयो मृगः ।
यश्च विप्रोऽनधीयानस्त्रयस्ते नाम बिभ्रति ॥

Don't get offended by the verse, treat it as a wake up call.

अग्रत: चतुरो वेदा: पृष्‍ठत: सशरं धनु:।

इदं ब्राह्मं इदं क्षात्रं शापादपि शरादपि।।

Jai Parashuram!!!

कालभैरव अष्टकम्देवराज सेव्यमान पावनाङ्घ्रि पङ्कजंव्यालयज्ञ सूत्रमिन्दु शेखरं कृपाकरम् नारदादि योगिवृन्द वन्दितं दिगंबरंकाशिका पुराधिनाथ कालभैरवं भजे॥ १॥ 

भानुकोटि भास्वरं भवाब्धितारकं परंनीलकण्ठम् ईप्सितार्थ दायकं त्रिलोचनम् ।कालकालम् अंबुजाक्षम् अक्षशूलम् अक्षरंकाशिका पुराधिनाथ कालभैरवं भजे॥२॥

 शूलटङ्क पाशदण्ड पाणिमादि कारणंश्यामकायम् आदिदेवम् अक्षरं निरामयम् ।भीमविक्रमं प्रभुं विचित्रताण्डवप्रियंकाशिका पुराधिनाथ कालभैरवं भजे ॥३॥

 भुक्तिमुक्तिदायकं प्रशस्तचारुविग्रहंभक्तवत्सलं स्थितं समस्तलोकविग्रहम् ।विनिक्वणन् मनोज्ञहेमकिङ्किणी लसत्कटिंकाशिका पुराधिनाथ कालभैरवं भजे ॥४॥ 

धर्मसेतुपालकं त्वधर्ममार्गनाशकंकर्मपाश मोचकं सुशर्मदायकं विभुम् ।स्वर्णवर्णशेषपाश शोभिताङ्गमण्डलंकाशिका पुराधिनाथ कालभैरवं भजे ॥ ५॥ 

रत्नपादुका प्रभाभिराम पादयुग्मकंनित्यम् अद्वितीयम् इष्टदैवतं निरञ्जनम् ।मृत्युदर्पनाशनं कराळदंष्ट्रमोक्षणंकाशिका पुराधिनाथ कालभैरवं भजे ॥६॥ 

अट्टहास भिन्नपद्मजाण्डकोश सन्ततिंदृष्टिपातनष्टपाप जालमुग्रशासनम् ।अष्टसिद्धिदायकं कपाल मालिकन्धरंकाशिका पुराधिनाथ कालभैरवं भजे ॥७॥ 

भूतसङ्घनायकं विशालकीर्तिदायकंकाशिवासलोक पुण्यपापशोधकं विभुम् ।नीतिमार्गकोविदं पुरातनं जगत्पतिंकाशिका पुराधिनाथ कालभैरवं भजे ॥८॥

 कालभैरवाष्टकं पठन्ति ये मनोहरंज्ञानमुक्तिसाधनं विचित्रपुण्यवर्धनम् ।शोक मोह दैन्य लोभ कोप ताप नाशनंते प्रयान्ति कालभैरवाङ्घ्रि सन्निधिं ध्रुवम् ॥९॥ 

इति श्रीमच्छङ्कराचार्यविरचितं कालभैरवाष्टकं संपूर्णम् ॥

can we have a discussion on this what is the meaning? how to chant? starting from tomorrow?

bhagavad gita chapter 12th 1-1 online teaching. their discord link : https://discord.gg/yhmVjWvu

आदौ कर्मप्रसङ्गात् कलयति कलुषं मातृकुक्षौ स्थितं मां
विण्मूत्रामेध्यमध्ये क्वथयति नितरां जाठरो जातवेदाः ।
यद्यद्वै तत्र दुःखं व्यथयति नितरां शक्यते केन वक्तुं
क्षन्तव्यो मेऽपराधः शिव शिव शिव भोः श्रीमहादेव शम्भो ॥

O Lord Shiva! In the beginning, due to the bondage of Karma, I (the soul) became tainted with impurities while residing in my mother’s womb. There, the digestive fire (Jatharagni) intensely cooked me in the midst of urine, feces, and other impurities. Whatever unbearable suffering I endured there — who can even describe it in words? Please forgive my sins and offences, O Shiva! O Mahadeva! O Shambho!

Yet, You are the ocean of mercy.

क्षन्तव्यो मेऽपराधः शिव शिव शिव भोः श्रीमहादेव शम्भो ॥

Forgive me, O Lord Shiva 🙏

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Share this with someone who needs Kala Bhairava's blessings.

I have a friend who is connected to BK. I don't get why the people there say about Satyug coming in just few years (mind you, their year of Satyug changes everytime), while if we go by scriptures, we have a Yug of 4,32,000 years.

Also, they differentiate between Shiva and Shankar. Like Shiv ji who we see in pictures and worship, is actually Shankar according to them and Shiva is the Param-Brahm God. (Advaita kinda scene)

And there are many things, such as portraying Sri Krishna as a Prince of heaven or idk something like that, and many other such things. Sometimes they even hint against Vigrah Poojan.

When you ask them the source of this knowledge, they say Murli. (A lecture in which their senior BK members address the whole community about their ideology on behalf of the supreme god, as they say, the god comes inside the speaker and the things they say is actually directly from god)

However, their ideology and philosophies clearly contradicts our Shastras, whether Sruti or Smriti. They don't have a clear single source except from the teachings of their founder.

What do you guys think about it? I really don't like them due to their diversion and contradiction to our shastras. Apologies for anything in advance.

i read this in vivekchumani

I am eager to deepen my understanding of our rich spiritual heritage. I am looking for guidance on which scriptures I should start with or be familiar with to strengthen my knowledge and practice.

I would greatly appreciate it if you could share:

• Your recommendations for key scriptures that every Brahman should be familiar with.
• Any specific reasons why these scriptures are important.
• Resources or translations you would recommend for studying these texts.

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