Modern Kshatriya

Assianism, or Uatsdin (Уацдин) is the ethnic religion of the Ossetian peoples. It is likely an unbroken continuation of the religion practised by the Scythians and is highly Vedic in character. Assianism involves the worship of a supreme deity, Xwytsau (Хуыцау), who is regarded as the creator of the universe and all beings. In this belief system, Xwytsau is both the universe itself and its creator, making the universe "the body of God." This encompasses both the immanent material world of the living and the transcendent spiritual realm of God, to which the dead return. This theology is entirely identical with Sri Ramanuja's systematisation of the original Vedic view, which later came to be called Vishishtadvaita vedanta. The Assian theo-cosmology is akin to Ramanuja's Vishishtadvaita concept of Sharira-Sharirin-bheda, where God (Brahman) is both the immanent and transcendent reality. According to Vishishtadvaita, the universe and all beings are real and are the body (sharira) of God (Sharirin). This Sharira-Sharirin relationship means that while God is the inner controller and soul of the universe, the universe and its beings are the body through which God expresses and manifests. Thus, in both Assianism and Vishishtadvaita, the supreme deity encompasses the entire cosmos, embodying both its physical and spiritual aspects. The material world is not seen as separate from the divine but rather as a manifestation and continuation of the divine substance, though in a modified form. We clearly see the Vedic golden thread through the Indo-european people in Assianism in its unbroken chain back to the ancient Scythians.

"(Pārvatī asked Śaṅkara) O Lord of Devas, if I am your beloved, tell me: Is there anything (anyone) greater than you which you meditate upon mentally?” On being asked thus, Śaṃbhu, the servant of Hari said: “I meditate upon the essence of the thousand names of Hari always.” I perform Japa of the seventh incarnation of Hari known by the name of Rāma and the twenty-four manifestations as well as the good qualities of Hari. With the rosary, I always perform the Japa of Praṇava inclusive of Bindu. What is called Praṇava is highly efficacious and it is the essence of all these (foregoing Avatāras etc.). I perform Japa of the eternal Brahman (Mantra) endowed with twelve syllables, (i.e. Aum namo bhagavate vāsudevāya). Praṇava is union of three syllables (a-u-m) and it is endowed with the three Grāmas (of musical melody). This two-syllabled Mantra (i.e. Rāma) is the essence of the Vedas. It is permanently exalted, free from impurities, immortal, tranquil, of the nature of the Sat (existence). It is comparable to nectar." (Skanda Purana, Book 6, Tīrtha-māhātmya, Chapter 256, Verses 18 - 23)

Make sure that your centre isn't located outside yourself. Withdraw the senses. Become focused on the Self within. Do not be moved by anything external. Make the circumference of who you are smaller and smaller.

We are all mūḍhas, for unless we are mūḍhas, we do not come into the material world. From Brahmā down to the smallest ant, we are all mūḍhas of different degrees. In order to become really learned, we have to associate with devotees. Then we can actually relish kṛṣṇa-kathā. When discussed among devotees, kṛṣṇa-kathā is pleasing to the heart and ear. This requires a little training, and this training is given by the devotees. We should follow the devotees in their practical daily life, in their routine work and behavior." Śrīla Prabhupāda in Teachings of Lord Kapila, Chapter 21, purport to Text 24.

One of the reasons I watch and re-watch "Lord of the Rings" is because Tolkien has a remarkable ability to portray goodness and light. In a world where it's all too easy to dwell on the darkness, and where Hollywood seems obsessed with making films darker, grittier, and more "real," Tolkien stands out. He understands that goodness, light, and compassion aren't straightforward themes to capture in a way that truly resonates with people. Many are quick to dismiss altruistic characters as merely Goody Two-Shoes or overly virtuous "boy scouts." Yet, Tolkien masterfully captures the essence of goodness, revealing its true simplicity. He shows that goodness is uncomplicated and natural, always calm, fearless, and unwavering. Goodness finds joy in simple living and "well-tilled earth." In Tolkien's world, goodness isn't flashy or dramatic; it's powerful precisely because of its pure, unassuming love for the ordinary.

Everything has its proper utility, and a man who is situated in complete knowledge knows how and where to apply a thing for its proper utility. Similarly, violence also has its utility, and how to apply violence rests with the person in knowledge. Although the justice of the peace awards capital punishment to a person condemned for murder, the justice of the peace cannot be blamed because he orders violence to another person according to the codes of justice. In Manu-samhita, the lawbook for mankind, it is supported that a murderer should be condemned to death so that in his next life he will not have to suffer for the great sin he has committed. Therefore, the king's punishment of hanging a murderer is actually beneficial. Similarly, when Krsna orders fighting, it must be concluded that violence is for supreme justice, and, as such, Arjuna should follow the instruction, knowing well that such violence, committed in the act of fighting for Krsna, is not violence at all because, at any rate, the man, or rather the soul, cannot be killed; so for the administration of justice, so-called violence is permitted. A surgical operation is not meant to kill the patient, but to cure him. Therefore the fighting to be executed by Arjuna at the instruction of Krsna is with full knowledge, so there is no possibility of sinful reaction. Bhagavad Gita 2.21, Purport, Srila Prabhupada

To say nothing of the spiritual advancement of persons who see the Supreme Person face to face, even a person born in a family of dog-eaters immediately becomes eligible to perform Vedic sacrifices if he once utters the holy name of the Supreme Personality of Godhead or chants about Him, hears about His pastimes, offers Him obeisances or even remembers Him. - Srimad Bhagavatam 3.33.6 From the purport to this verse by Srila Prabhupada: Formerly the garbhādhāna reformatory system was prevalent, but at the present moment there is no such garbhādhāna, or seed-giving ceremony. Under these circumstances, no one knows if a man is factually born of a brāhmaṇa father. Whether one has acquired the qualification of a brāhmaṇa depends on the judgment of the bona fide spiritual master. He bestows upon the disciple the position of a brāhmaṇa by his own judgment. When one is accepted as a brāhmaṇa in the sacred thread ceremony under the pāñcarātrika system, then he is dvija, twice-born. That is confirmed by Sanātana Gosvāmī: dvijatvaṁ jāyate. By the process of initiation by the spiritual master, a person is accepted as a brāhmaṇa in his purified state of chanting the holy name of the Lord. He then makes further progress to become a qualified Vaiṣṇava, which means that the brahminical qualification is already acquired.