Where did Radha's name come from? (Episode-2)

 Shri Krishna with Rukhmini Devi

Krishna Charitra written by Bankim Chandra Chattopadhyay; translated by Alo Shome

Bankim Chandra Chattopadhyay

Rayon Chakraborty

Here we will discuss the rest 6 reference given by Rayon Chakraborty about the existence of Radha. 

  In Naradpancharatra-2/3/50,51, it is said:

 "Radhika's anecdote is wonderful, secretive, rare, newly liberated, holy, essential and virtuous of the Vedas."

 -So Radhika's anecdote means the illegal, immoral, extramarital love and sexuality of Radha and Krishna described in Brahmavaivartapurana; Because, both have husband and wife, as a gossip it must be wonderful, not secret at all, not even rare, how can it be newly liberated, it is beyond my comprehension, and if it is sacred, there is no such thing as an unholy relationship in the world; And if it is virtuous, then there is no such thing as sin on earth; Also if it is the essence of the Vedas, then why there is no anecdote in the Vedas about Radha and Krishna? The Vedas do not even have the name of Krishna, the word Krishna is in one place, but it is the name of a sage, not the Supreme Lord Krishna. In some places in the Veda, of course, there are some words of Radha, Radhas type, but they do not mean any woman, they mean wealth, so Radha devotees do not try to prove the existence of Radha again by saying those words of the Veda, then your prestidge will not be protected. 

 Now who wrote this Naradapancharatra? Where Shiva has tried to defile Krishna's character by trying to prove Krishna's imaginary debauchery with his mouth? Where Lord Krishna is proved to be God in the traditional (Sanatan) scriptures, can the character of Lord Krishna be tarnished by writing all these SHIT scriptures, and they have to be believed? These can be believed by some stupid people like Rayan, who have no ability to understand the truth and lies, they begin to bark at what they read in the book as true.

 Then it is said in Padmapuran, Patal Khand 38/120

 "His beloved Krishnaballava Radhika is the primordial (Adya) nature. The origin of the goddesses like Trigunamayi Durga etc. is from the crores of kalangsha (tissue) of that Radhika, millions of Vishnu originated by touching the foot dust of that Radhika".

 -The person who wrote these verses of the Padmapurana either did not have a complete idea about the traditional (sanatan) theology, or he deliberately distorted it to prove Radha the best. Generally we know that Adyashakti is Mahamaya, who is Goddess Durga, whose other form is called Mahakali. The origin of creation is Vishnu, the destructive form of Vishnu is called Shiva and the female power of Shiva is Durga or Kali who is known as Mahamaya, which is called Adyashakti. In this verse of Padmapuran, the origin of the goddesses has been shown from Radha's crores of tissues by making Radha, the omnipotent power and from the footsteps of Radhika, crores of Vishnu have originated. So the question here is - if millions of Vishnu originated from the foot dust of Radhika, then we know one Vishnu, where are the other Vishnus, what are they doing? And look at the word Adyashakti, there is a matter of energy in it, the identity of that energy that we see in Durga or Kali, is there any matter of that energy in Radha? If not, why is she called Adyashakti?

 In one of Sri Krishna's activities (Leela), Brahma once stole all of Krishna's companions by knocking them unconscious. Realizing this, Lord Krishna alone transforms into all his companions and continues to exist everywhere. Thus, after one year, Brahma came to Vrindavan and saw that Lord Krishna was playing with his companions as before. Seeing this, Brahma himself asks himself how is this possible? In the presence of Brahma, thousands of Brahma come from all around, Brahma is even more surprised to see this and says- I am Brahma, then where is all this Brahma coming from? 

 Then Krishna, turning himself into Vishnu, says, "Four-faced Brahma, you are only the creator of one universe, but there are innumerable universes all over this universe, whose creators are many times more knowledgeable and powerful than you, and they are all under my command, I am the controller of all those universes; Today I have summoned all the Brahmas to whom you can see around you to explain your position to you."  Then Brahma apologize to Vishnu, i.e. Shri Krishna and went back, after returning Krishna's playmates in their sleep.

 Also in Gita 9/17, Lord Krishna says,

pitāham asya jagato mātā dhātā pitāmahaḥ

vedyaṁ pavitram oṁkāra ṛik sāma yajur eva cha ||17||

 "Pitahamasya jagato mata dhata pitamah".

 Which means: I am the father, mother, father and grandfather of this world.

 From this saying of the Gita and from that leela of Sri Krishna, it is understood that Sri Krishna or Vishnu is the origin of this universe, He is the creator or controller of all. But according to Padmapuran- like this Vishnu, other crores of Vishnu originated from the foot dust of Radhika!   Low doses of marijuana are certainly beneficial, but high doses of marijuana give rise to all sorts of impossible and unrealistic fantasies, for which it is said that "boat of marijuana go up to the hill". The writers of Padmapuran must have been accustomed to high levels of marijuana. Unless, that Vishnu who is the controller of the entire universe; Radha, the creator of billions of such Vishnu, does not have the power to unite with one Krishna, he has to burn in Krishna separation for the rest of her life?  The thing is- the owner of thousands of kg rice has been begging for a plate of rice throughout the year, but he is not getting it at all, is it real? If this is not the case, then the origin of at least one Vishnu is completely unreal & not to mention, the origin of the goddesses from the billions of tissues of Radha also. And for all these reasons the statement of that verse of Padmapuran is complete false, baseless and unreal; Which bookworm like Rayon can believe, but it is impossible for rationalists to believe.

 Then in Skandapuran, Prabhasakhand, Dwarkamahatmya- verse 12/30, 

Rayan tried to prove the existence of Radha by the word "Radhobach", although it proves the existence of Radha, but does it prove the existence of Radha next to Sri Krishna or in the life of Sri Krishna?

 Then in the reference of Skandhapurana, Vishnukhand, Sri Bhagavata Mahatmya 2/11 

 It is said- "Kalindi said- Radhika is the soul of Atmaram Krishna, I am her maid, for her slavery effect yawning is unable to touch me."

 According to the Brahmavaivartapurana, this Kalindi is one of the so-called chief 8 wives of Lord Krishna. I do not accept any other woman in Krishna's life except Rukmini. If that Kalindi thinks of herself as Radha's maid, for that reason any kind of yawning can touch her, then for the implementation Radha has to go to Dwarka and stay at Krishna's residence;  Is there any mention of such an incident that Radha went to Dwarka and stayed at Krishna's residence?

 Also any wife, considers herself the soul of her husband, not any other woman. If a woman knows that her husband's soul is another woman, then it is impossible for that woman to tolerate it, then the same thing that I have said above while narrating the story of Rukmini and Radha in the context of Gargasanghita is also applicable here. This means that what is said in this Purana about Kalindi and Radha is completely false.

 Then the story of Radhakunda and Aristakunda which is mentioned in verse 164/33,34 of Varahapurana is that when Krishna was in Vrindavan, a giant ox named Aristasur went to Krishna's society in Vrindavan to kill Krishna under the direction of Kangsa. On hearing this news, Krishna appeared in his society and killed the giant ox. But since it was an ox, Radha and her companions told Krishna that it was a sin of cow-slaughter to kill Aristasur, for atonement he had to go and bathe in all the holy rivers of the world. Krishna says OK, instead of traveling all over the world and bathing in all the holy rivers, I will bring all the holy rivers here and bathe in them. Then Krishna strikes the ground with his feet, creating a pond or kunda and when Krishna starts playing the flute, the holy river-like goddesses like Ganga, Kaberi, Godavari, Saraswati, Narmada, Jamuna appear and all fall into the pond as water. In this way, the pond fills up with water, in which Lord Krishna bathes and frees himself from sins as claimed by Radha and his companions, and Lord Krishna names it as Shyamkund.

 Then Sri Krishna said to Radha and his companions, "You also sinned by speaking on behalf of Aristasura. By bathing in this pool, you too become sinless."  In reply, Radha, the eternal enemy of Lord Krishna, said, "Because you have bathed, the water of that tank has become impure. We will make other tank ourselves and bathe in it." Then Radha and her friends dug more soil from the place where the hole was created by the blow of Aristasur's foot and made a small pond, but where will they get water from? In response to Krishna's question, Radha said that they would bring water from a nearby river Jamuna with a pitcher and fill the pond. After that they brought a few jugs of water and poured it into the pond, but they realized that it would take them a lifetime to fill the pond in this way, thinking that when they sat down in despair, the aforesaid 6 goddesses fell into the water again in Radhakund, by the command of Krishna. Then Krishna says your kund is more beautiful than my kund, so Krishna goes down to Radhakund and says he will bathe in this kund every day, so Radha forgets the previous quarrel and says to Krishna your kund is also very beautiful, I will also go down to your kund and bathe every day. In this way Shyamkunda and Radhakunda are created, which are the childhood events of Lord Krishna. I do not deny that there was a girl named Radha among Krishna's contemporaries in Vrindavan during Krishna's childhood, as I have said before. My objection is only to tarnish the heavenly glory of Krishna by making young Radha stand beside the young Krishna. 

 However, does this incident in the VarahaPurana proves that young Radha has any existence in the life of young Krishna or that Radha had a love affair with Krishna? 

 At the end, I will end the article with a reference to DeviBhagavat, I have intentionally put this discussion at the end, for a special purpose- 

 It has been said in Devi Bhagavata on 9/50/16- "Worship of Lord Krishna is not possible without worship of Radhika. So all Vaishnavism must worship Radha." It cannot be said that this translation is wrong or correct; Because, it is said in the verse, "Vaishnavaih saklaistasmang karttabang radhikarchanam."

 There are two sources of origin of the word Vaishnava, firstly those who are devotees of Vishnu, call them Vaishnavas; Secondly, those who follow Chaitanyadev are called Vaishnavas or Vairagi. If this verse was meant for the devotees of Vishnu, then there would be no need to use the word Vaishnava here; Because, according to the theory, all the traditionalists (Sanatani) are devotees of Vishnu, so everyone is Vaishnava, and Radha has no existence in any story related to Vishnu. This verse is written only for the Vaisnavas who follow Chaitanyadev, which is why it is said- "There is no right to worship Lord Krishna except the worship of Radha. Therefore all Vaisnavas must worship Radha." This proves that this verse of Devi Bhagavata was composed by a Chaitanyaist Vaishnava, otherwise he could not say that the worship of Lord Krishna is not valid without the worship of Radha through which the character of Lord Krishna is only tarnished.

 The ultimate knowledge of the traditional (Sanatan) religion is the Gita, and the ultimate subject of the traditional religion is Lord Krishna, which is why it is said in the Gita that knowing Lord Krishna is the ultimate knowledge. This ultimate worship of Lord Krishna would not be without the worship of Radha, if it were true, then surely the ultimate theory of traditional religion, the Gita, would have said something or hinted at this, but is there anything like that? NO.  So the last word of the traditional religion is the Gita, where there is no mention of the worship of Radha or anyone else before the worship of Lord Krishna, there is a Purana called Devi Bhagavata, the main subject of which is the description of the greatness of Goddess Durga, Isn't it unreasonable to suddenly talk like this in one or two verses?

 Apart from the worship of Radha in Goddess Bhagavata, so is the worship of Lord Krishna. If there is such a big data about Lord Krishna, the savior of mankind, is not available in the main texts of traditional religion, such as the Gita, the Vedas, the Mahabharata, the Ramayana, the Upanishads nowhere but available in an unconventional Purana, then is that acceptable?

 As the last admonition of the Gita, in verses 57 and 65 of the eighteenth chapter, Lord Krishna says to Arjuna,

chetasā sarva-karmāṇi mayi sannyasya mat-paraḥ

buddhi-yogam upāśhritya mach-chittaḥ satataṁ bhava ||57||

man-manā bhava mad-bhakto mad-yājī māṁ namaskuru

mām evaiṣhyasi satyaṁ te pratijāne priyo ‘si me ||65||

 --"Dedicate your every activity to me, making me your supreme goal. Taking shelter of the Yog of the intellect, keep your consciousness absorbed in me always." ||57||

 

 --"Always think of me, be devoted to me, worship me, and offer obeisance to me. Doing so, you will certainly come to me. This is my pledge to you, for you are very dear to me." ||65||

 If Radha was so important in Krishna's life and if Radha was not worshiped, then Krishna did not have the right to be worshiped, would Krishna have given these Gita advices to Arjuna? And if the worship of Sri Krishna is not fruitful without the worship of Radha, then Sri Krishna is not the Supreme God, Radha is the Supreme God;  But does Radha have any reference in any of the authentic texts of the traditional religion behind her being the Supreme God? NO. So all these words of Devi Bhagavata are baseless, should it still be explained to Rayon and Rayon-like people with a finger in their eye?

  Not only this verse of Devi Bhagavata, but all that so-called traditional religious texts which have tried to prove the existence of Radha beside Lord Krishna, I have keep this discussion of Devi Bhagavata at the end to explain that it is the tricks of Chaitanyaist Vaishnava.

 Link to the video statement on which I wrote this article-

https://www.youtube.com/watch?v=5hsoW2kwWYc&feature=share&fbclid=IwAR0-pNFbdJHnpDVrwovS_7mrojMgBOrmTaKdqVyGVkpwzCcSLWmAKwqrxX8

Who are the Brahmins, Kshatriyas, Vaishyas, Shudras?

    Brahmin or Kshatriya or Vaishya or Shudra?

No one can ever be a Brahmin Kshatriya Vaishya and Shudra by birth because Varna System or Caste (European Term) is Work-Based. 

Varna Ashram

At first, I will give the definition of Brahmin, Kshatriya, Vaishya and Shudra very simply-

 1. Brahmins - Those who are engaged in teaching & spreading tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom & belief in a hereafter. In other word those who use their brain for livelihood. 

 2. Kshatriyas - Those who are engaged in governing and defending the society/country in any way.

 3. Vaishya - Those engaged in independent profession of serving the society and running economy. 

 4. Shudras - Those whose natural duty is serving through hard work or labor. 

 Now in the verses of Chapter-18 of Bhagwad Gita, Supreme Lord Shri Krishna said:

📖 śhamo damas tapaḥ śhauchaṁ kṣhāntir ārjavam eva cha

jñānaṁ vijñānam āstikyaṁ brahma-karma svabhāva-jam ||42||

 -- śhamaḥ—tranquility; damas—restraint; tapaḥ—austerity; śhaucham—purity; kṣhāntiḥ—patience; ārjavam—integrity; eva—certainly; cha—and; jñānam—knowledge; vijñānam—wisdom; āstikyam—belief in a hereafter; brahma—of the priestly class; karma—work; svabhāva-jam—born of one’s intrinsic qualities

Translation:  Tranquility, restraint, austerity, purity, patience, integrity, knowledge, wisdom, and belief in a hereafter—these are the intrinsic qualities of work for Brahmins.

At present, the professions that comes under Brahmanical profession are teachers, gurus, doctors, scientists, lawyers or such professions. Among these are gurus, lawyers, scientists and doctors who are not in government service, are actual Brahmin; Because, they can work independently. But scientists, doctors working in government sector are not perfect Brahmins, as they are doing job as employee (नौकरी) which is the work of a servant (नौकर) aka Shudra.

📖 śhauryaṁ tejo dhṛitir dākṣhyaṁ yuddhe chāpy apalāyanam

dānam īśhvara-bhāvaśh cha kṣhātraṁ karma svabhāva-jam ||43||

 -- śhauryam—valor; tejaḥ—strength; dhṛitiḥ—fortitude; dākṣhyam yuddhe—skill in weaponry; cha—and; api—also; apalāyanam—not fleeing; dānam—large-heartedness; īśhvara—leadership; bhāvaḥ—qualities; cha—and; kṣhātram—of the warrior and administrative class; karma—work; svabhāva-jam—born of one’s intrinsic qualities

Translation:  Valor, strength, fortitude, skill in weaponry, resolve never to retreat from battle, large-heartedness in charity, and leadership abilities, these are the natural qualities of work for Kshatriyas.

According to this source, the occupations of Kshatriyas at present are Police, Army, Navy, Air Force, Politicians and Government Bureaucrats, Administrator. In the era of kings and emperors, the members of the royal family were pure Kshatriyas, while the rest of the soldiers were employees of the royal family, so they were of KSHATRIYA+shudra characters which is also same nowadays. 

But at present, in a democratic country, no one is a pure Kshatriya, as everyone, including the President and the Prime Minister, works for the state.

📖 kṛiṣhi-gau-rakṣhya-vāṇijyaṁ vaiśhya-karma svabhāva-jam

paricharyātmakaṁ karma śhūdrasyāpi svabhāva-jam ||44||

 

 -- kṛiṣhi—agriculture; gau-rakṣhya—dairy farming; vāṇijyam—commerce; vaiśhya—of the mercantile and farming class; karma—work; svabhāva-jam—born of one’s intrinsic qualities; paricharyā—serving through work; ātmakam—natural; karma—duty; śhūdrasya—of the worker class; api—and; svabhāva-jam—born of one’s intrinsic qualities

Translation:  Agriculture, dairy farming, and commerce are the natural works for those with the qualities of Vaishyas.  Serving through work is the natural duty for those with the qualities of Shudras.

 Although many people do not make a mistake in recognizing Brahmins and Kshatriyas, but make a mistake in recognizing Vaishyas and Shudras, which is why many Vaishyas consider themselves Shudras, and those who are actually Shudras do not know themselves that they are Shudras.

Those who engaged in Agriculture, Dairy Cattle Farming, Commerce, Moneylenders, Accountant, Shopkeeper etc etc are Vaishyas & those who engaged in serving through hard work or labor are Shudras.

 In my simple definition, I have said that those who are engaged in independent profession for running economy are Vaishyas.  At present, any type of trader, a shopkeeper, a supermarketier, a moneylender, a banker, an accountant or a farmer, all comes into the category of Vaishyas because they are not obliged to obey anyone, they will work if they want to, they will not work if they do not want to. But there are some exception like bankers, accountant.

Those who are engaged in working hard or labour for social service are Shudras. At present, shoe maker, carpenter, water carriers, boatman, fisherman, blacksmith skinner, Barber, mason, construction workers, sweeper, yarn makers, ship workers etc etc. 

 Not many, almost everyone, thinks in social reality that caste is the source of birth, but it's wrong; in chapter 18 of Bhagwad Gita, Supreme Lord Shri Krishna said:

brāhmaṇa-kṣhatriya-viśhāṁ śhūdrāṇāṁ cha parantapa

karmāṇi pravibhaktāni svabhāva-prabhavair guṇaiḥ ||41||

 -- brāhmaṇa—of the priestly class; kṣhatriya—the warrior and administrative class; viśhām—the mercantile and farming class; śhūdrāṇām—of the worker class; cha—and; parantapa—Arjun, subduer of the enemies; karmāṇi—duties; pravibhaktāni—distributed; svabhāva-prabhavaiḥ-guṇaiḥ—work based on one’s nature and guṇas

Translation: The duties of the Brahmins, Kshatriyas, Vaishyas, and Shudras—are distributed according to their qualities, in accordance with their guṇas (and not by birth).

 The duties of the Brahmins, Kshatriyas, Vaishyas and Shudras—are distributed according to their qualities, in accordance with their guṇas (qualities) not by birth.

Those who discriminate against caste are not really traditional, they are human demons.

 Supreme Lord Shri Krishna said in chapter 18 of Bhagwad Gita:

📖 pṛithaktvena tu yaj jñānaṁ nānā-bhāvān pṛithag-vidhān

vetti sarveṣhu bhūteṣhu taj jñānaṁ viddhi rājasam ||21||

 -- pṛithaktvena—unconnected; tu—however; yat—which; jñānam—knowledge; nānā-bhāvān—manifold entities; pṛithak-vidhān—of diversity; vetti—consider; sarveṣhu—in all; bhūteṣhu—living entities; tat—that; jñānam—knowledge; viddhi—know; rājasam—in the mode of passion

Translation: That knowledge is to be considered in the mode of passion by which one sees the manifold living entities in diverse bodies as individual and unconnected.

In other words, The knowledge by which different types of souls are seen to exist in different animals. That knowledge will be known as rājasam (Rajasik/demon). Who have this kind of knowledge is Rajas (demon) lord. The main purpose of these demonic human demons is to destroy the unity among the Sanatanis by distinguishing the soul from birth and to lead the common people astray from the path of truth.

📖 yayā dharmam adharmaṁ cha kāryaṁ chākāryam eva cha

ayathāvat prajānāti buddhiḥ sā pārtha rājasī ||31||

 -- yayā—by which; dharmam—righteousness; adharmam—unrighteousness; cha—and; kāryam—right conduct; cha—and; akāryam—wrong conduct; eva—certainly; cha—and; ayathā-vat—confused; prajānāti—distinguish; buddhiḥ—intellect; sā—that; pārtha—Arjun, the son of Pritha; rājasī—in the mode of passion

Translation: The intellect is considered in the mode of passion (Rajasi/Demon) when it is confused between righteousness and unrighteousness, and cannot distinguish between right and wrong conduct.

Supreme Lord Shri Krishna further said in Chapter 18: 

📖 sarva-bhūteṣhu yenaikaṁ bhāvam avyayam īkṣhate

avibhaktaṁ vibhakteṣhu taj jñānaṁ viddhi sāttvikam ||20||

 -- sarva-bhūteṣhu—within all living beings; yena—by which; ekam—one; bhāvam—nature; avyayam—imperishable; īkṣhate—one sees; avibhaktam—undivided; vibhakteṣhu—in diversity; tat—that; jñānam—knowledge; viddhi—understand; sāttvikam—in the mode of goodness

Translation:  Understand that knowledge to be in the mode of goodness (Sattvik) by which a person sees one undivided imperishable reality within all diverse living beings.

Bhagwad Gita, Chapter 5

📖 vidyā-vinaya-sampanne brāhmaṇe gavi hastini

śhuni chaiva śhva-pāke cha paṇḍitāḥ sama-darśhinaḥ ||18||

 -- vidyā—divine knowledge; vinaya—humbleness; sampanne—equipped with; brāhmaṇe—a Brahmin; gavi—a cow; hastini—an elephant; śhuni—a dog; cha—and; eva—certainly; śhva-pāke—a dog-eater; cha—and; paṇḍitāḥ—the learned; sama-darśhinaḥ—see with equal vision

Translation:  The truly learned, with the eyes of divine knowledge, see with equal vision a Brahmin, a cow, an elephant, a dog, and a dog-eater.

📖 ihaiva tair jitaḥ sargo yeṣhāṁ sāmye sthitaṁ manaḥ

nirdoṣhaṁ hi samaṁ brahma tasmād brahmaṇi te sthitāḥ ||19||

 -- iha eva—in this very life; taiḥ—by them; jitaḥ—conquer; sargaḥ—the creation; yeṣhām—whose; sāmye—in equanimity; sthitam—situated; manaḥ—mind; nirdoṣham—flawless; hi—certainly; samam—in equality; brahma—God; tasmāt—therefore; brahmaṇi—in the Absolute Truth; te—they; sthitāḥ—are seated

Translation:  Those whose minds are established in equality of vision conquer the cycle of birth and death in this very life. They possess the flawless qualities of God, and are therefore seated in the Absolute Truth.

According to RigVeda 10/191/2, 10/191/3, 10/191/4:

📖 saṁ gacchadhvaṁ saṁ vadadhvaṁ saṁ vo manāṁsi jānatām| 

devā bhāgaṁ yathā pūrve saṁjānānā upāsate||

 --(Sam gachchadhvam) O human beings, you should become in harmony with each other, get together as a society, so that (sam vaddhvam) you may communicate, not dispute, so that (vah-manansi) your minds (sam jatanam) may become compatible. - to become one, because (sanjanana: purve devah) the scholars of the past with one mind (as) as (bhagam-upasate) the parts used to consume their rights or benefits, so you can also do. 

Translation:  There should not be separate parties among men, but all should be united in one thread, live together, so that they can communicate with each other, listen to each other's joys and sorrows and thoughts and communicate so that the mind is one of all. One goal should be made and one goal should be made so that just as the best scholars keep on attaining the true happiness of human beings with one mind, so do you too.

📖 samāno mantraḥ samitiḥ samānī samānam manaḥ saha cittam eṣām| 

samānam mantram abhi mantraye vaḥ samānena vo haviṣā juhomi||

-- (Mantrah samanah) your thoughts are the same (samitih samani), the attainment or attitude of action is the same (eshan-samanam manah) They have the same mantra (chittam sah) as well as the same mind (vah samanam mantram). I make (vah) you (samenen havisha) adopt (juhomi) by the same prayer worship.

Translation:  Human beings should have same thoughts, same attitude, same mind and mind and praise, prayer, worship should be same.

📖 samānī va ākūtiḥ samānā hṛdayāni vaḥ|  

samānam astu vo mano yathā vaḥ susahāsati||

 -- (Va) O men! May your (akutih) ego-consciousness (samani) be the same (vah-hridayani) your heart-conceptual circles (samana) be the same (vah-manah). Your (as) whatever (suha-asati) can be of good cooperation, so be it. 

 Translation:  The ego of human beings should be the same, the behavior determined in the heart should be the same, the mind should be the same, it is necessary in mutual cooperation, it is humanity to live in mutual cooperation of human beings, it should be known 

RigVeda 10/53/6:

📖 tantuṁ tanvan rajaso bhānum anv ihi jyotiṣmataḥ patho rakṣa dhiyā kṛtān | anulbaṇaṁ vayata joguvām apo manur bhava janayā daivyaṁ janam ||

 -- (Tantu Tanvan) O scholar born or mastered in the family of a householder or in a Gurukul! You are expanding or expanding the line of sage (rajaso-bhanum-anu ihi) by performing the rituals of knowledge known from the tradition of manoranjan or aadhyatmaranjan (dhiya kritan), done by action or by intellect (jyotishmaha pathah-raksha). By following very just paths (joguvam-anulbanam-apah-vayat) increase in life the faultless deeds of those who preach the best (manuh-bhava), be contemplative (daivyam janam janaya), by producing one who has transcendental qualities and preparing a disciple.

Translation:  Man should expand the best children and best disciples. While following the righteous paths in his life, be contemplative and try to make a son and disciple with good qualities.

 Jay Shri Ram, Jay Shri Krishna. 🕉🕉🕉