See no evil, hear no evil, and speak no evil – i.e destroy evil or kill evil

Truth ,justice , Good always kills  –  Bad , Criminals demons, evils ,Satan’s

No See , hear , speak evil or  No Evil
threetwo                         
 4  5  6

” Manasa, vacha, karmana, referring to mind, speech and actions” 

“see no evil, hear no evil, speak no evil”.The three monkeys are Mizaru, covering his eyes, who sees no evil; Kikazaru, covering his ears, who hears no evil; and Iwazaru, covering his mouth, who speaks no evil. Sometimes there is a fourth monkey depicted with the three others; the last one, Shizaru, symbolizes the principle of “do no evil”.

The monkeys’ names are often given as Mizaru, Mikazaru, and Mazaru

“Look not at what is contrary to propriety; listen not to what is contrary to propriety; speak not what is contrary to propriety; make no movement which is contrary to propriety”

‘no see, no hear, no say, no do’

Lashon hara, prohibition of gossip

Humata, Hukhta, Hvarshta, “good thoughts, good words, good deeds”

Three Vajras  namely ‘body’, ‘speech’ and ‘mind’

Manasa, vacha, karmana, referring to mind, speech and actions – Hinduism

Lord Hanuman

hanuman2 hanuman1

  • Manojavam, the one who is swift as mind (appears in Rama Raksha Stotra)
  • Maarutatulyavegam, the one who has a speed equal to the wind God (appears in Rama Raksha Stotra)
  • Jitendriyam, the one who has complete control on his senses (appears in Rama Raksha Stotra)
  • Buddhimataamvarishtham, the one who is most senior among intellectuals (appears in Rama Raksha Stotra)
  • Vaataatmajam, the one who is the son of wind God (appears in Rama Raksha Stotra)
  • Vaanarayoothamukhyam, the one who is the chief of vanara army (appears in Rama Raksha Stotra). Similar in meaning to – Vaanaraanamadheesham.
  • Shreeraamdootam, the one who is the messenger of Rama (appears in Rama Raksha Stotra).
  • Atulit Bal Dhaamam, the one who is the repository of incomparable strength.
  • Hemshailaabh Deham, the one whose body resembles a golden mountain.
  • Danujvan Krushanum, the one who is the destroyer of forces of demons.
  • Gyaaninaam Agraganyam, the one who is considered foremost among knowledgeable beings.
  • Sakal Gun Nidhaanam, the one who is the repository of all the virtues and good qualities.
  • Raghupati Priya Bhaktam, the one who is the dearest of all devotees to Lord Rama.
  • Sankat Mochan, the one who liberates (moca) from dangers (sankata)

In the 3rd chapter of Kishkindha Kaanda of Valmiki Ramayana. Rama describes many attributes of Hanuman’s personality. Summarized as follows:

  • Ablest sentence maker.
  • Knower of all Vedas and Scriptures.
  • Scholar in nine schools of grammars.
  • Possessing faultless speech and facial features

A number of religious leaders have claimed to have seen Hanuman over the course of the centuries, notably Madhvacharya (13th century CE), Tulsidas (16th century), Samarth Ramdas (17th century), Raghavendra Swami (17th century) and Swami Ramdas (20th century) Swaminarayan, founder of the Hindu Swaminarayan sects holds that other than worship of God through the Narayana Kavacha, Hanuman is the only deity who may be worshiped in the event of trouble by evil spirits.

Others have also asserted his presence wherever the Ramayana is read.

अमलकमलवर्णं प्रज्ज्वलत्पावकाक्षं सरसिजनिभवक्त्रं सर्वदा सुप्रसन्नम् |
पटुतरघनगात्रं कुण्डलालङ्कृताङ्गं रणजयकरवालं वानरेशं नमामि ||

यत्र यत्र रघुनाथकीर्तनं तत्र तत्र कृतमस्तकाञ्जलिम् ।
बाष्पवारिपरिपूर्णलोचनं मारुतिं नमत राक्षसान्तकम् ॥

yatra yatra raghunāthakīrtanaṃ tatra tatra kṛta mastakāñjalim ।
bāṣpavāriparipūrṇalocanaṃ mārutiṃ namata rākṣasāntakam ॥

Bow down to Hanumān, who is the slayer of demons, and who is present with head bowed and eyes full of flowing tears wherever the fame of Rāma is sung.

krishana1

क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परंतप॥
Translation: Do not yield to unmanliness, O son of Prithâ. It does not become you. Shake off this base faint-heartedness and arise, O scorcher of enemies! (2.3)

Manasa, vacha, karmana are three Sanskrit words. The word manasa refers to the mind, vaachaa refers to speech, and karmanaa refers to actions. In several Indian languages, these three words are together used to describe a state of consistency expected of an individual. The motto Manasa, Vacha, Karmana is usually invoked to imply that one should strive to achieve the state where one’s thoughts, speech and the actions coincide

  1. Arjuna–Visada yoga: (contains 46 verses) Arjuna has requested Krishna to move his chariot between the two armies. His growing dejection is described as he fears losing friends and relatives as a consequence of war.
  2. Sankhya yoga: (contains 72 verses) After asking Krishna for help, Arjuna is instructed into various subjects such as, Karma yoga, Jnana yoga, Sankhya yoga, Buddhi yoga and the immortal nature of the soul. This chapter is often considered the summary of the entire Bhagavad Gita.
  3. Karma yoga: (contains 43 verses) Krishna explains how performance of prescribed duties, but without attachment to results, is the appropriate course of action for Arjuna.
  1. Jnana–Karma-Sanyasa yoga: (contains 42 verses) Krishna reveals that he has lived through many births, always teaching yoga for the protection of the pious and the destruction of the impious and stresses the importance of accepting a guru.

sankaracharya

  1. Karma–Sanyasa yoga: (contains 29 verses) Arjuna asks Krishna if it is better to forgo action or to act (“renunciation or discipline of action”). Krishna answers that both are ways to the same goal, but that acting in Karma yoga is superior.
  2. Dhyan yoga or Atmasanyam yoga: (contains 47 verses) Krishna describes the Ashtanga yoga. He further elucidates the difficulties of the mind and the techniques by which mastery of the mind might be gained.
  3. Jnana–Vijnana yoga: (contains 30 verses) Krishna describes the absolute reality and its illusory energy Maya.
  4. Aksara–Brahma yoga: (contains 28 verses) This chapter contains eschatology of the Bhagavad Gita. Importance of the last thought before death, differences between material and spiritual worlds, and light and dark paths that a soul takes after death are described.
  5. Raja–Vidya–Raja–Guhya yoga: (contains 34 verses) Krishna explains how His eternal energy pervades, creates, preserves, and destroys the entire universe.[According to theologian Christopher Southgate, verses of this chapter of the Gita are panentheistic.
  6. Vibhuti–Vistara–yoga: (contains 42 verses) Krishna is described as the ultimate cause of all material and spiritual existence. Arjuna accepts Krishna as the Supreme Being, quoting great sages who have also done so.

Krishna displays his Vishvarupa (Universal Form) to Arjuna on the battlefield of Kurukshetra, described in Visvarupa–Darsana yoga, chapter 11

krishna3

  1. Visvarupa–Darsana yoga: (contains 55 verses) On Arjuna’s request, Krishna displays his “universal form” (Viśvarūpa), a theophany of a being facing every way and emitting the radiance of a thousand suns, containing all other beings and material in existence.
  2. Bhakti yoga: (contains 20 verses) In this chapter Krishna glorifies the path of devotion to God. Krishna describes the process of devotional service (Bhakti yoga). He also explains different forms of spiritual disciplines.
  3. Ksetra–Ksetrajna Vibhaga yoga: (contains 35 verses) The difference between transient perishable physical body and the immutable eternal soul is described. The difference between individual consciousness and universal consciousness is also made clear.
  4. Gunatraya–Vibhaga yoga: (contains 27 verses) Krishna explains the three modes (gunas) of material nature pertaining to goodness, passion, and nescience. Their causes, characteristics, and influence on a living entity are also described.
  5. Purusottama yoga: (contains 20 verses) Krishna identifies the transcendental characteristics of God such as, omnipotence, omniscience, and omnipresence.Krishna also describes a symbolic tree (representing material existence), which has its roots in the heavens and its foliage on earth. Krishna explains that this tree should be felled with the “axe of detachment”, after which one can go beyond to his supreme abode.
  6. Daivasura–Sampad–Vibhaga yoga: (contains 24 verses) Krishna identifies the human traits of the divine and the demonic natures. He counsels that to attain the supreme destination one must give up lust, anger, greed, and discern between right and wrong action by discernment through Buddhi and evidence from the scriptures.
  7. Sraddhatraya-Vibhaga yoga: (contains 28 verses) Krishna qualifies the three divisions of faith, thoughts, deeds, and even eating habits corresponding to the three modes (gunas).
  8. Moksha–Sanyasa yoga: (contains 78 verses) In this chapter, the conclusions of previous seventeen chapters are summed up. Krishna asks Arjuna to abandon all forms of dharma and simply surrender unto him and describes this as the ultimate perfection of life.

vishwaroopam

Aum Shānti Shānti Shānti, translated as “the soundless sound, peace, peace, peace”

Impact of a drop of water, a common analogy for Brahman and the Ātman

dropofwater

The Upanishads also contain the first and most definitive explications of the divine syllable Aum, the cosmic vibration that underlies all existence.

The mantra Aum Shānti Shānti Shānti, translated as “the soundless sound, peace, peace, peace”, is often found in the Upanishads. The path of bhakti or “Devotion to God” is foreshadowed in Upanishadic literature, and was later realized by texts such as the Bhagavad Gita

Buddhist Noble Eightfold Path: Right speech & right action

Dharmachakra

dharma chakra

  • Right beliefs
  • Right aspirations
  • Right speech
  • Right conduct
  • Right livelihood
  • Right effort
  • Right mindfulness
  • Right meditational attainment

Right view

Right view (samyag-dṛṣṭi / sammā-diṭṭhi) can also be translated as “right perspective”, “right outlook” or “right understanding”. It is the right way of looking at life, nature, and the world as they really are for us. It is to understand how our reality works. It acts as the reasoning with which someone starts practicing the path. It explains the reasons for our human existence, suffering, sickness, aging, death, the existence of greed, hatred, and delusion. Right view gives direction and efficacy to the other seven path factors. It begins with concepts and propositional knowledge, but through the practice of right concentration, it gradually becomes transmuted into wisdom, which can eradicate the fetters of the mind. An understanding of right view will inspire the person to lead a virtuous life in line with right view. In the Pāli and Chinese canons, it is explained thus:

And what is right view? Knowledge with reference to suffering, knowledge with reference to the origination of suffering, knowledge with reference to the cessation of suffering, knowledge with reference to the way of practice leading to the cessation of suffering: This is called right view.

There are two types of right view:

  1. View with taints: this view is mundane. Having this type of view will bring merit and will support the favourable existence of the sentient being in the realm of samsara.
  2. View without taints: this view is supramundane. It is a factor of the path and will lead the holder of this view toward self-awakening and liberation from the realm of samsara.

Right speech

Right speech (samyag-vāc / sammā-vācā), deals with the way in which a Buddhist practitioner would best make use of their words. In the Pali Canon, it is explained thus:

And what is right speech? Abstaining from lying, from divisive speech, from abusive speech, and from idle chatter: This is called right speech.

The Samaññaphala Sutta, Kevatta Sutta and Cunda Kammaraputta Sutta elaborate:

Abandoning false speech… He speaks the truth, holds to the truth, is firm, reliable, no deceiver of the world…

Abandoning divisive speech… What he has heard here he does not tell there to break those people apart from these people here…Thus reconciling those who have broken apart or cementing those who are united, he loves concord, delights in concord, enjoys concord, speaks things that create concord…

Abandoning abusive speech… He speaks words that are soothing to the ear, that are affectionate, that go to the heart, that are polite, appealing and pleasing to people at large…

Abandoning idle chatter… He speaks in season, speaks what is factual, what is in accordance with the goal, the Dhamma, and the Vinaya. He speaks words worth treasuring, seasonable, reasonable, circumscribed, connected with the goal…

The Abhaya Sutta elaborates:

In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, unendearing and disagreeable to others, he does not say them.

In the case of words that the Tathagata knows to be factual, true, yet unbeneficial, unendearing and disagreeable to others, he does not say them.

In the case of words that the Tathagata knows to be factual, true, beneficial, yet unendearing and disagreeable to others, he has a sense of the proper time for saying them.

In the case of words that the Tathagata knows to be unfactual, untrue, unbeneficial, yet endearing and agreeable to others, he does not say them.

In the case of words that the Tathagata knows to be factual, true, but unbeneficial, yet endearing and agreeable to others, he does not say them.

In the case of words that the Tathagata knows to be factual, true, beneficial, and endearing and agreeable to others, he has a sense of the proper time for saying them. Why is that? Because the Tathagata has sympathy for living beings.

Right action

Right action (samyak-karmānta / sammā-kammanta) can also be translated as “right conduct”. As such, the practitioner should train oneself to be morally upright in one’s activities, not acting in ways that would be corrupt or bring harm to oneself or to others. In the Chinese and Pali Canon, it is explained.

And what is right action? Abstaining from taking life, from stealing, and from illicit sex [or sexual misconduct]. This is called right action.

—Saccavibhanga Sutta

And what, monks, is right action? Abstaining from taking life, abstaining from stealing, abstaining from unchastity: This, monks, is called right action.

—Magga-vibhanga Sutta

For the lay follower, the Cunda Kammaraputta Sutta elaborates:

And how is one made pure in three ways by bodily action? There is the case where a certain person, abandoning the taking of life, abstains from the taking of life. He dwells with his… knife laid down, scrupulous, merciful, compassionate for the welfare of all living beings. Abandoning the taking of what is not given, he abstains from taking what is not given. He does not take, in the manner of a thief, things in a village or a wilderness that belong to others and have not been given by them. Abandoning sensual misconduct, he abstains from sensual misconduct. He does not get sexually involved with those who are protected by their mothers, their fathers, their brothers, their sisters, their relatives, or their Dhamma; those with husbands, those who entail punishments, or even those crowned with flowers by another man. This is how one is made pure in three ways by bodily action.

For the monastic, the Samaññaphala Sutta adds

Abandoning uncelibacy, he lives a celibate life, aloof, refraining from the sexual act that is the villager’s way.

The Noble Eightfold Path is sometimes divided into three basic divisions, as follows.

Division

Eightfold Path factors

Acquired factors

Wisdom (Sanskrit: prajñā, Pāli: paññā) 1. Right view 9. Superior right knowledge
2. Right intention 10. Superior right liberation
Ethical conduct (Sanskrit: śīla, Pāli: sīla) 3. Right speech
4. Right action
5. Right livelihood
Concentration (Sanskrit and Pāli: samādhi) 6. Right effort
7. Right mindfulness
8. Right concentration
  • This presentation is called the “Three Higher Trainings” in Mahāyāna Buddhism: higher moral discipline, higher concentration and higher wisdom. “Higher” here refers to the fact that these trainings that lead to liberation and enlightenment are engaged in with the motivation of renunciation or bodhicitta

All experience is preceded by mind,
Led by mind,
Made by mind.
Speak or act with a corrupted mind,
And suffering follows
As the wagon wheel follows the hoof of the ox.

All experience is preceded by mind,
Led by mind,
Made by mind.
Speak or act with a peaceful mind,
And happiness follows Like a never-departing shadow.

 \Humata, Hukhta, Hvarshta, “good thoughts, good words, good deeds” in Zoroastrianismzoroastrian

The word Ahura means light and Mazda means wisdom. Thus Ahura Mazda is the lord of light and wisdom. Ahura Mazda is the creator and upholder of Arta (truth). Ahura Mazda is an omniscient and omnipotent god, who created a being called Angra Mainyu, the “evil spirit” who as the creator of evil will be destroyed according to the frashokereti (the destruction of evil).

At the age of 30, Zoroaster received a revelation. While Zoroaster was fetching water from dawn for a sacred ritual, he saw the shining figure of the yazata, Vohu Manah, who led Zoroaster to the presence of Ahura Mazda, where he was taught the cardinal principles of the Good Religion. As a result of this vision, Zoroaster felt that he was chosen to spread and preach the religion.[9] The Old Iranian Religion worshiped many gods called daevas, along with three greater gods, each bearing the title Ahura. Zoroaster proclaimed that only one of these three gods, Ahura Mazda was the sole uncreated creator of the universe. He stated that this source of all goodness was the only Ahura worthy of the highest worship. He further stated that Ahura Mazda created spirits known as yazatas to aid him, who also merited devotion. Zoroaster proclaimed that all of the Iranian daevas were demons and deserved no worship. These demons were created by Angra Mainyu, the hostile spirit. The existence of Angra Mainyu was the source of all sin and misery in the universe. Zoroaster claimed that Ahura Mazda was not an omnipotent God, but used the aid of humans in the cosmic struggle against Angra Mainyu. Nonetheless, Ahura Mazda is Angra Mainyu’s superior, not his equal. Angra Mainyu and his daevas which attempt to afflict humans away from the path of righteousness (asha) would eventually be destroyed.

Ahura Mazda as the uncreated God, wholly wise, benevolent and good, as well as the creator and upholder of Arta (“truth”). As Ahura Mazda is described as the creator and upholder of Arta, he is a supporter and guardian of justice, and the friend of the just man.

Lashon hara, prohibition of gossip in Judaism

English: Jerusalem, Dome of the Rock Deutsch: ...
English: Jerusalem, Dome of the Rock Deutsch: Jerusalem, Felsendom (Photo credit: Wikipedia)

The Hebrew term lashon hara (or loshon hora) (Hebrew לשון הרע; “evil tongue”) is the halakhic term for derogatory speech about another person.[1] Lashon hara differs from defamation in that its focus is on the use of true speech for a wrongful purpose, rather than falsehood and harm arising. By contrast, hotzaat shem ra (“spreading a bad name”), also called hotzaat diba, consists of untrue remarks, and is best translated as “slander” or “defamation”. Hotzaat shem ra is worse, and consequentially a graver sin, than lashon hara.[1]

The act of gossiping is called rechilut, and is also forbidden by Jewish law.

Speech is considered to be lashon hara if it says something negative about a person or party, is not previously known to the public, is not seriously intended to correct or improve a negative situation, and is true. Statements that fit this description are considered to be lashon hara, regardless of the method of communication that is used, whether it is through face-to-face conversation, a letter, telephone, or email.

The sin of lashon hara is considered to be a very serious sin in the Jewish tradition.

The noun lashon, “tongue”, followed by the definite article ha and the adjective ra, “evil”. The Hebrew noun lashon means “tongue”, and as in many languages, “speech” or “language”. The phrase is generally translated as “evil speech”. The term corresponds to the idea of an evil tongue in other cultures, such as the Latin mala lingua, the French mauvaise langue, and the Spanish mala lengua.

The term lashon hara does not explicitly occur in the Tanakh, but “keep thy tongue from evil” (נְצֹר לְשֹׁונְךָ מֵרָע) occurs in Psalm 34:14.The Torah contains a general injunction against rekhilut (gossip): “Thou shalt not go up and down as a talebearer among thy people; neither shalt thou stand idly by the blood of thy neighbour: I am the LORD” (Leviticus 19:16).In addition, the words “ye shall not wrong one another” (Leviticus 25:17) according to tradition refer to wronging a person with one’s speech.[10]

The symbols of Judaism / Символите на Юдаизма
The symbols of Judaism / Символите на Юдаизма (Photo credit: mitko_denev)

The Talmud (Arakhin 15b) lists lashon hara as one of the causes of the Biblical malady of tzaraath. In Sotah 42a, the Talmud states that habitual speakers of lashon hara are not tolerated in God’s presence. Similar strong denouncements can be found in various places in Jewish literature.

In Numbers chapter 12, Miriam gossips with her brother Aaron. She questions why Moses is so much more qualified to lead the Jewish people than anyone else. God hears and strikes her down with tzaraath. Miriam had to stay outside of the camp for a week due to the tzaraath During this time, all of Israel waited for her.

Three Vajras, a formulation in Tibetan Buddhism referring to body, speech and mind

vajraroopam

The Three Vajras namely ‘body’, ‘speech’ and ‘mind’ are a formulation within Tibetan Buddhism and Bon which holds the full experience of the ‘openness’ (Sanskrit: śūnyatā) of Buddha-nature, void of all barthe ‘qualities’ (Wylie: yon-tan) and ‘marks'(Wylie: mtshan-dpe) and establishes a sound experiential key upon the ‘continuum of the path’ to enlightenment. In Japanese Buddhism they are known as the Three Mysteries (Japanese: san-mitsu). The Three Jewels imply purity of action, speech and thought and therefore in Tibetan Buddhism the Three Vajras are viewed in The Twilight Language as a form of the Three Jewels. The term is often mentioned in Vajrayana Buddhist discourse, particularly in relation to samaya, the vows undertaken between a practitioner and their guru during initiation. The term is also used during Anuttarayoga Tantra practice. The Three Vajras correspond to the Trikaya, or three bodies of a Buddha and therefore also have correspondences to the Three Roots and other refuge formulas of Tibetan Buddhism

Vajra Body

The Vajra Body (Tibetan: rdo rje’i lus; sku rdo rje; ). In explicating the term rdo rje’i lus, the Dharma Dictionary states that it denotes: “The human body, the subtle channels of which resemble the structure of a vajra.”

Vajra Voice

The Vajra Speech/Voice (Tibetan: rdo rje’i gsung; gsung rdo rje). In elucidating the term, the Dharma Dictionary states that it denotes: ‘vajra speech’, ‘vajra words’.

Vajra Mind

The Vajra Mind (Tibetan: thugs rdo rje; Sanskrit: citta-vajra) is defined by the Dharma Dictionary as: mind vajra, vajra mind.

some more inputs can be posted

The colloquial expression you are a “brass monkey“, a possible reference to the three monkeys

Unicode provides emoticon representations of the monkeys as follows

Monkey  – 45  year of Chinese calendar –Yang Earth ; 1968,2028
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