[Advaita-l] About Satyakama

[R Krishnamoorthy]

Dears
In the Tamil grammar literature Tholkappiyam it is said that institution of
marriage was evolved after lies and cheatings crept in.
R. Krishnamoorthy
On 29 Jun 2016 11:34, "Kathirasan K via Advaita-l" <
advaita-l at lists.advaita-vedanta.org> wrote:

> Namaste all,
>
> The history behind the institution of marriage has been captured in the
> Mahabharata as a dialogue between Panda and Kunti:
> http://www.sacred-texts.com/hin/m01/m01123.htm
>
> Also Baudhayana in his Dharmasutra makes an observation as an afternote
> that "Some commend the ‘Gandharva’ form of marriage for all, because it
> flows from love." (1.20.16). There could be a possibility that Satyakama
> was born of Gandharva Vivaha.
>
>
> *Kathirasan K*
>
>
> 2016-06-28 14:40 GMT+08:00 V Subrahmanian via Advaita-l <
> advaita-l at lists.advaita-vedanta.org>:
>
> > On Tue, Jun 28, 2016 at 10:24 AM, Venkatesh Murthy (वेङ्कटेशः
> > >
> > > The important question is Jabala was following the ancient custom or
> > > the marriage system of Eka Pati Vrata? If she was following Eka Pati
> > > Vrata it will be very strange because she is not remembering even her
> > > husband. If she had only one husband she could have told 'I do not
> > > know your Gotra but you are son of Rishi X'.But she is not saying
> >
> > that to Satyakama. We can see also there is not a huge passage of time
> > > because Satyakama is still a boy. She cannot say because of huge
> > > passage of time I do not remember anything.
> > >
> > > Therefore we have to say Jabala was not following Eka Pati Vrata and
> > > she was following the ancient custom of no marriage. She lived with
> > > many Rishis and one of them was father of Satykama but she did not
> > > remember which Rishi.
> > >
> >
> >
> > There is no basis for all this in the Upanishad.  There is no reason to
> > construct that the boy's father was a Rishi. Secondly, nowhere does the
> > mother say that she does not know the father of the boy.  All that is
> > available in the mantra is that when asked about the gotra (not about the
> > father), she says she does not know 'that'.  There is no reason to
> > speculate that she did not know who fathered the boy.
> >
> > ४,४.२ Mantra:
> >
> > सा हैनमुवाच ।
> > *नाहमेतद्वेद तात यद्गोत्रस्त्वमसि ।*
> > बह्वहं चरन्ती परिचारिणी यौवने त्वामलभे ।
> > *साहमेतन्न वेद यद्गोत्रस्त्वमसि ।*
> > जबाला तु नामाहमस्मि ।
> > सत्यकामो नाम त्वमसि ।
> > स सत्यकाम एव जाबालो ब्रुवीथा इति ॥ ४,४.२ ॥
> >
> > __________
> >
> > भाष्य ४,४.२ एवं पृष्टा जबाला सा हैनं पुत्रमुवाच*नाहमेतत्तव गोत्रं वेद हे
> > तात*
> > *यद्गोत्रस्त्वमसि ।*
> > कस्मान्न वेत्सीत्युक्ताऽहबहु भर्तृगृहे परिचर्याजातमतिथ्यभ्यागतादि
> चरन्त्यहं
> > परिचारिणी परिचरन्तीति परिचरणशीलैवाहं परिचरणचित्ततया *गोत्रादिस्मरणे मम
> मनो*
> > *नाभूत् ।*
> > यौवने च तत्काले त्वामलभे लब्धवत्यस्मि ।
> > तदैव ते पितोपरतः ।
> > अतोऽनाथाहं साहमेतन्न वेद यद्गोत्रस्त्वमसि ।
> > जबाला तु नामाहमस्मि सत्यकामो नाम त्वमसि स त्वं सत्यकाम एवाहं
> > जाबालोऽस्मीत्याचार्याय ब्रुवीथाः यद्याचार्येण पृष्ट इत्यभिप्रायः ॥२ ॥
> >
> >
> >
> > > > The BG itself in the first chapter talks about what evil effects will
> > > come
> > > > about when women become fallen.
> > >
> > > I think the Mahabharata story is saying women are not sinful in matter
> > > of choosing and living with any husband because they follow natural
> > > instincts like birds and animals. Like animals cannot be sinful women
> > > also cannot be sinful in this matter.
> >
> >
> > How can we conclude so? We have the famous subhashita:
> >
> > आहारनिद्राभयमैथुनं च सामान्यमेतत्पशुभिर्नराणाम् ।
> > धर्मो हि तेषामधिको विशेषः धर्मेण हीनाः पशुभिस्समानाः ॥ which holds for
> all
> > times.
> >
> > VS
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