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<p>In all of the temples that I have seen, only males serve as priests. I don't remember seeing any women priestesses. Though there are a few famous women devotees like Aandaal, Meera Bai, etc. there are seldom any women priestesses in our temples. Even in temples dedicated to <em>Shakthi</em> and <em>Kaali</em> only males serve as priests (as far as I know). Why are women restricted from priesthood?</p>
| 2062 | 2057 | 9 | 2 | 2057 | 12 | Can women be priestesses? | 3 | 2062 | <p>Right from the Vedic times till this date, women are not prohibited from learning vedas. There have been many women <strong>purohits (priests who have expertise in rituals outside of temples)</strong> in the past and present. </p>
<p>However we rarely encounter women <strong>pujaris (temple priests)</strong> because of the following physiological and sociological reasons:<br>
Puja should be done only with Sattva dominant body and mind
During the menstruation period, there is "Rajas" nature dominant in female body (high emotional activity).</p>
<p>Due to this, on a women may not be able to perform temple duties on 4-5 days per month.<br>
Naturally it becomes difficult to find a replacement priest for just 4-5 days</p>
<p><em>Also, not to forget that during pregnancy too, a woman would be unable to carry out daily rituals.</em> </p>
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<p>Are there any temples for the following three avatars of Vishnu?</p>
<ol>
<li>Matsya</li>
<li>Kurma</li>
<li>Varaha</li>
</ol>
<p>If yes, please share some information about some popular temples for them.</p>
| 2086 | 2080 | 36 | 2 | 2080 | 34 | Are there any temples for Matsya, Kurma, and Varaha avatars? | 4 | 2086 | <p><strong>Yes, there are temples for all three.</strong> </p>
<ol>
<li><p><strong>Matsya</strong></p>
<p>Most temples to Matsya are in South India. First of all, there is the <a href="http://tinyurl.com/nagalapuram" rel="noreferrer">Vedanarayana Swami Temple</a> in Nagalapuram, a village in Andhra Pradesh. Matsya is called Vedanarayana because he rescued the Vedas after the demon Hayagrivasura stole them from Brahma. You can see Matsya on the exterior of the temple (taken from <a href="http://goopuram.blogspot.com/2012/03/sri-vedanarayanaswamy-temple.html" rel="noreferrer">here</a>):</p>
<p><img src="https://i.stack.imgur.com/1s42A.jpg" alt="enter image description here"></p>
<p>Then there is the very ancient Rajagopala Swami Temple in <a href="http://en.wikipedia.org/wiki/Mannarkovil" rel="noreferrer">Mannarkovil</a>, a village in Tamil Nadu which is most famous because of the poems of the Vaishnava saint <a href="http://en.wikipedia.org/wiki/Kulasekaraazhvaar" rel="noreferrer">Kulashekhara Alwar</a>. Ravana's brother <a href="http://en.wikipedia.org/wiki/Vibhishana" rel="noreferrer">Vibhishana</a> is said to have worshipped Matsya at this location while he was heading back to Lanka after Rama's coronation. (This would have been right after he lost the Ranganatha statue at Sri Rangam, since Sri Rangam is north of Mannarkovil.) <a href="http://prtraveller.blogspot.com/2009/11/kulasekara-perumal-koil-in-mannar-koil.html" rel="noreferrer">Here</a> is a depiction of Matsya in the temple:
<img src="https://i.stack.imgur.com/61wv2.jpg" alt="enter image description here"></p></li>
<li><p><strong>Kurma</strong></p>
<p><a href="http://templeindia.info/kurma-varadaraja-swamy-temple/" rel="noreferrer">Here</a> is the idol of Kurma from the <a href="http://en.wikipedia.org/wiki/Kurmai#Temples" rel="noreferrer">Kurma Varadaraja Swami Temple</a>, a Pallava-era temple in the village of Kurmai (named after Kurma) in Andhra Pradesh:</p>
<p><img src="https://i.stack.imgur.com/8W7Yf.jpg" alt="enter image description here"></p>
<p>That idol doesn't look much like a turtle, but the famous Swayambhu (divinely created) idol at the <a href="http://en.wikipedia.org/wiki/Sri_Kurmam#SriKurmam_Temple" rel="noreferrer">Sri Kurmam Temple</a>, also in Andhra Pradesh, clearly <a href="http://visakhapatnamtourism.blogspot.com/2009/04/sri-kurmam-temple-srikakulam.html" rel="noreferrer">looks like a turtle</a>: </p>
<p><img src="https://i.stack.imgur.com/Xug6B.jpg" alt="enter image description here"></p></li>
<li><p><strong>Varaha</strong></p>
<p>The question of Varaha temples is the most interesting, because like Vishnu's incarnation Parashurama, <strong>Varaha is still alive on the earth today</strong>. Most people only know about how Varaha defeated the demon Hiranyaksha and retrieved the Earth from the water. But afterwards he came down and started living on the Earth for the benefit of his devotees, as described in the Venkatachala Mahatmya of the Skanda Purana (page 12 of <a href="http://dspace.wbpublibnet.gov.in:8080/jspui/bitstream/10689/13009/3/Chapter1_1-80p.pdf" rel="noreferrer">this PDF</a>):</p>
<blockquote>
<p>After eulogizing the Lord thus Goddess Earth [Vishnu's wife Bhumidevi] saluted him (falling on his feet. On seeing her saluting the eyes of The Lord beamed with delight. He lifted up Goddess Earth with her arms and Embraced her. Her sniffed the face of [Bhumidevi] and placed her on his left lap. He then rode on Lord Garuda and went to Vrishabhachala. The Lord of the Earth was Eulogized by the leading sages beginning with Narada. On the western bank of Swamipushkarini, honored by all the worlds, remains seated The Lord having the face of Boar. He is worshipped there by the leading sages, Vaikhanasas ("anchorites") of great magnificence, noble souls on a par with Brahma.</p>
</blockquote>
<p>This area near the Swamipushkarini lake came to be known as Adi Varaha Kshetra (the place of the first Varaha), and it has been called the "oldest place on Earth", because Varaha has been living there since the beginning of the present Kalpa. (That's why the present Kalpa is called Shwetavaraha Kalpa - the Kalpa of white Varaha.) </p>
<p>But this place became even more famous when Lakshmi abandoned Vishnu after being <a href="http://en.wikipedia.org/wiki/Legend_of_Tirumala#Vaikuntam_deserted" rel="noreferrer">kicked by Bhrighu</a>. Lakshmi came down to the Earth and started living in Adi Varaha Kshetra, and then Vishnu himself came down there to find her. He requested permission to stay in that place from Vahara (Vishnu's own incarnation!). Varaha agreed, but on the condition that anyone who worships Vishnu in Adi Varaha Kshetra must first pay his respects to Varaha. Not to keep you in suspense, Adi Varaha Kshetra is now called Tirupati, and the story I'm alluding to is the famous <a href="http://en.wikipedia.org/wiki/Venkateswara#Legend" rel="noreferrer">story of Venkateshwara</a>. </p>
<p>And to this day, devotees to Vishnu's temple in Tirupati, the world-renowned <a href="http://en.wikipedia.org/wiki/Tirumala_Venkateswara_Temple" rel="noreferrer">Tirumala Venkateshwara Temple</a> located on the southern bank of Swamipushkarini, are supposed to first go and worship Varaha. Since Varaha lives on the western bank of Pushkarini, a temple was created there for him by Ramunjacharya, as described in <a href="http://gdurl.com/0ivj" rel="noreferrer">this excerpt</a> from the Venkatachala Itihasamala. It is the great <a href="http://www.tirumala.org/ptv_tm_varaha.htm" rel="noreferrer">Varaha Swami Temple</a>:</p>
<p><img src="https://i.stack.imgur.com/8N3ep.jpg" alt="enter image description here"></p>
<p>So the next time you go to Tirupati, make sure you go to that temple first. As the Skanda Purana describes, you might even see a glimpse of Varaha himself running around as a white boar!</p></li>
</ol>
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<p>What is the reason behind the Lord Krishna stealing clothes of Gopikas and give them back after seeing their nudity ? What is the meaning of this story? </p>
| 2084 | 2082 | 15 | 2 | 2082 | 14 | Why did Krishna steal the Gopikas clothes from the tree when they were bathing in the little river? | 4 | 2084 | <p>It was just a pastime of Lord Shri Krishna to test and teach the <em>gopis</em> a lesson. The <em>gopis</em> loved Shri Krishna very much and desiring to obtain Him as their husband they performed <em>Kātyāyanī</em> (one from of <em>maa</em> Durga) <em>vrat</em> for a month. On the final day of the <em>vrat</em> finishing their <em>puja</em>, the <em>gopis</em> went to Yamuna for bathing:</p>
<blockquote>
<p><em>evaṃ purṇe ca māse ca samaptidivase tathā<br>
snātuṃ prajagmugārpyaśca vastrāṇyādhyāya tattaṭe</em> </p>
<p><strong>Meaning</strong><br>
Thus after the passing of one month, on the day of the completion, the <em>gopis</em> went to Yamuna for bathing carrying with them clothes, jewels, and many other things. [BVP - 4.27.8,9]</p>
</blockquote>
<p>In a sportive mood they put their garments on the shore and went into the river without clothes. However, entering into water without clothes is offensive to <em>varuna</em> (the god of water). So to teach them a lesson, Shri Krishna and their friends took their clothes and hid at a distance:</p>
<blockquote>
<p><em>vastrāṇādāya te sarve tasthurekatra dūrataḥ<br>
śataśaḥ punjikāstatra sthāpayāmāsurunpukhā</em> [BVP - 4.27.18] </p>
<p><strong>Meaning</strong><br>
Collecting the garments they went away and hid at a distance. Thus they gathered and created a heap of hundreds of clothes there. </p>
</blockquote>
<p>Then Shri Krishna told the <em>gopis</em>:</p>
<blockquote>
<p><em>saṃkalpite vratāha ca māse magalakarmaṇi<br>
yūyaṃ nagnā: kathaṃ toye vratāṃgahanikārikāḥ<br>
vrate tu nagnā yāsnātitāṃ ruṣṭovaruṇaḥsvayaṃ</em> [BVP - 4.27.21,23] </p>
<p><strong>Meaning</strong><br>
You have vowed to observe the auspicious <em>vrat</em> for one month. Then how are you bathing in the water naked which is destroyer of the fruits of the <em>vrat</em>? Varuna (god of water )himself gets angry on him/her who baths naked in the water during the <em>vrat</em>.</p>
</blockquote>
<p>When <em>gopis</em> found out that Shri Krishna and His friends had taken their clothes, they requested Shri Krishna to give them back:</p>
<blockquote>
<p>O Śyāmasundara, we are Your maidservants and must do whatever You say. But give us back our clothing. You know what the religious principles are, and if You don’t give us our clothes we will have to tell the king. Please! [SB - 10.22.15]</p>
</blockquote>
<p>Then, to test their surrenderness Shri Krishna spoke them as below:</p>
<blockquote>
<p>The Supreme Personality of Godhead said: If you girls are actually My maidservants, and if you will really do what I say, then come here with your innocent smiles and let each girl pick out her clothes. If you don’t do what I say, I won’t give them back to you. And even if the king becomes angry, what can he do? [SB - 10.22.16]</p>
</blockquote>
<p>After the <em>gopis</em> did as Shri Krishna told them, He returned their clothes. Thus after lovingly teasing and testing the <em>gopis</em>, the Lord granted their desire and told them that their wishes will be fulfilled:</p>
<blockquote>
<p>Go now, girls, and return to Vraja. Your desire is fulfilled, for in My company you will enjoy the coming nights. After all, this was the purpose of your vow to worship goddess Kātyāyanī, O pure-hearted ones. [SB - 10.22.27]</p>
</blockquote>
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<p>In the Ramayana, the Vanara Sena (monkey clan) made a glorious impact and registered its strong presence headed by Lord Hanuman, Vali, and Sugriva.</p>
<p>But after that there is no major presence or mark made by this clan. What happened to the clan of mighty warriors of the Vanara Sena after the Ramayana?</p>
| 2100 | 2094 | 23 | 2 | 2094 | 22 | What happened to the Vanara Sena after the Ramayana? | 3 | 2100 | <p><a href="http://gdurl.com/Qr0m" rel="noreferrer">This excerpt</a> from the Uttara Kanda of the Ramayana describes the fate of various Vanaras. When Rama was told by Yama the god of death that his time on Earth was over, he prepared to depart the Earth by going into the Sarayu river. And when Sugriva heard about this, he put Vali's son Angada in charge of the Vanara kingdom of Kishkindha and then he and a bunch of other Vanaras went to Ayodhya to join Rama in departing the Earth:</p>
<blockquote>
<p>[M]onkeys assuming shapes at will, bears and Rakshasas [demons] began to assemble there. Apprised of Rama's determination of going to heaven, monkeys, born of celestially, Rishis and Gandharvas taking Sugriva before them, came there to see Rama. And they all said:
"O Rama, O foremost of men, if thou dost repair to heaven forsaking us all, it will be hurling Yama's rod upon us." The highly powerful Sugriva too saluting Rama said: "O lord
of men, having placed Angada on the throne I have come hither. I have determined upon following thee, O King." Hearing the words of monkeys, Rama said that their desire
would be fulfilled.... </p>
<p>Kakuthstha said to Hanuman: "It is settled that thou shalt live forever, do thou, now observe thy promise. As long as my history shall run current in this world do thou at my command live happily." Being thus addressed by the high-souled Raghava Hanuman
attained to great delight and said: — " As long as the sacred theme shall pass current in this world I shall live here carrying out thy commands." Thereupon he said to the
Jambhuvan, Brahma's son, Mainda, Dwrivida and five others in his company: "As long as the Kali Yuga exists do ye all live." Having thus addressed them all Kakuthstha said to bears and monkeys: "Do ye come all with me." </p>
</blockquote>
<p>So Sugriva and the Vanaras who came with him departed the Earth along with Rama, except for Hanuman, Jambavan, Mainda, Dvivida, and five other Vanaras (presumably including Nila and Nala), most of whom are still alive today. And then there was Angada and all the other Vanaras who decided not to go to Ayodhya, who presumably would have lived for an ordinary length of time, but then they would have had descendants.</p>
<p>And there are lots of references to Vanaras and their kingdom of Kishkindha in the time of Krishna and the Mahabharata: </p>
<ol>
<li><p>Among the most famous appearances of a Vanara are Hanuman's encounters with the Pandavas. The Vana Parva of the Mahabharata <a href="http://www.sacred-texts.com/hin/m03/m03145.htm" rel="noreferrer">describes</a> how Hanuman, in the Gandhamadana mountains in the Himalayas, once blocked the path of his brother Bhima (since they're both sons of Vayu the wind god) and then blessed him. And then there is the story, told in the Bengali version of the Mahabharata at least, of Arjuna meeting Hanuman at Rameshwaram and betting him that he could make a sturdy bridge of arrows; this encounter is said to be responsible for Arjuna putting the flag of Hanuman on his chariot, which is why Arjuna is often called Kapidhwaja. </p>
<p><img src="https://i.stack.imgur.com/He9aI.jpg" alt="enter image description here"> </p></li>
<li><p>The Srimad Bhagavatam <a href="http://vedabase.com/en/sb/10/56/chapter-view" rel="noreferrer">describes</a> how Krishna was once falsely accused of stealing the Syamantaka gem, and his quest to find it to clear his name. The gem had fallen into the possession of Jamabavan, who was living In a mountain cave, and Jamabavan gave it to his son to play with. So Krishna fought Jamabavan to get the gem back. Jamabavan realized that Krishna was an incarnation of Vishnu, and thus a rebirth of Rama whom Jamabavan had the utmost loyalty to. So he gave Krishna the Syamantaka gem, and he also gave him his daughter's hand in marriage. Jamabavan's daughter Jamabavati thus became one of Krishna's eight queens.</p></li>
<li><p>The Sabha Parva of the Mahabharata describes how Yudhishtra conducted a Rajasuya Yagna, during which he sent his four brothers in all four directions, and each king they encountered had to either accept the sovereignty of Yudushtra or fight them. Sahadeva was sent South, and he conquered the Vanara kingdom of Kishindha after a <a href="http://www.sacred-texts.com/hin/m02/m02030.htm" rel="noreferrer">week-long battle with Mainda and Dvivida</a>, who were ruling it at the time:</p>
<blockquote>
<p>The long-armed hero ... marched further to the south. And then he beheld the celebrated caves of Kishkindhya and in that region fought for seven days with the monkey-kings Mainda and Dwivida. Those illustrious kings however, without being tired an the encounter, were gratified with Sahadeva. And joyfully addressing the Kuru prince, they said, "O tiger among the sons of Pandu, go hence, taking with the tribute from us all. Let the mission of the king Yudhishthira the just possessed of great intelligence, be accomplished without hindrance."</p>
</blockquote>
<p>So the Vanara kingdom still existed at the time of the Mahabharata. </p>
<p>(Note that Sahadeva was the son of one of the Ashvini Kumaras, and Mainda and Dvivida were also sons of the Ashvini Kumaras, so he was fighting his own brothers.)</p></li>
<li><p>The Srimad Bhagavatam <a href="http://vedabase.com/en/sb/10/67/chapter-view" rel="noreferrer">describes</a> how Dvivida wanted to take revenge on Krishna for killing the demon Narakasura, who was for some weird reason friends with Dvivida: </p>
<blockquote>
<p>There was an ape named Dvivida who was a friend of Narakāsura’s. This powerful Dvivida, the brother of Mainda, had been instructed by King Sugrīva. To avenge the death of his friend [Naraka], the ape Dvivida ravaged the land, setting fires that burned cities, villages, mines and cowherd dwellings. Once Dvivida tore up a number of mountains and used them to devastate all the neighboring kingdoms, especially the province of Ānarta, wherein dwelt his friend’s killer, Lord Hari. Another time he entered the ocean and, with the strength of ten thousand elephants, churned up its water with his arms and thus submerged the coastal regions. The wicked ape tore down the trees in the hermitages of exalted sages and contaminated their sacrificial fires with his feces and urine. Just as a wasp imprisons smaller insects, he arrogantly threw both men and women into caves in a mountain valley and sealed the caves shut with boulders.</p>
</blockquote>
<p>Finally Dvivida harassed a group of young women who were with Krishna's brother Balarama, so Balarama <a href="http://vedabase.com/en/sb/10/67/chapter-view" rel="noreferrer">killed him after an epic battle</a>: </p>
<blockquote>
<p>Lord Balarāma saw the ape’s rude behavior and thought of the disruptions he had created in the surrounding kingdoms. Thus the Lord angrily took up His club and His plow weapon, having decided to put His enemy to death. Mighty Dvivida also came forward to do battle.... Dvivida, the most powerful of apes, now clenched his fists at the end of his palm-tree-sized arms, came before Lord Balarāma and beat his fists against the Lord’s body. The furious Lord of the Yādavas then threw aside His club and plow and with His bare hands hammered a blow upon Dvivida’s collarbone. The ape collapsed, vomiting blood.</p>
</blockquote>
<p><img src="https://i.stack.imgur.com/CNZNA.jpg" alt="enter image description here"> </p></li>
</ol>
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<p>Names of many Indians are derived from names of various Hindu Gods. Even here on Hinduism.SE, we have many users with such names, for example, Keshav Srinivasan, Krishna, Ram, Hari, Damodaran, Shiva, etc.</p>
<p>People belonging to other religions also give their God's name to people, but I assume this was started and widely used by Hindus before other religions.</p>
<p>So, why do Hindus name their people using Gods' names? Is there any specific reason behind this?</p>
| 2126 | 2110 | 19 | 2 | 2110 | 17 | Why is God's name used for people? | 6 | 2126 | <p>One of the primary reasons is the <strong>sin destroying effects the Lord's names</strong>. The inspiration for doing this can be linked to the story of Ajamila as described in the Bhagavatam:</p>
<p>Ajamila was a pious brahmana. But once he saw a prostitute engaged with a man in the forest and since then he got infatuated. He fell down from his religious activities and went so low as to marry the prostitute herself. He abandoned spiritual activities and engaged in sinful ones. In course of time he begot ten sons from his wife and he had named the youngest one who he loved very much as Narayana. At the time of his death when the minions of Yama came, out of fear he repeatedly called his youngest son with his name Narayana. As he took the name of the Lord, messengers of Vishnu came and realised him from the fetters of Yama. Vishnu <em>dootas</em> discussed with the Yama dootas why he shouldn't be punished. Hearing this conversation, Ajamila could know his mistakes and got back his life. Then he spent rest of his life practising devotion to the Lord and finally went to Vishnu's abode after his death.</p>
<p>So even the holy name of the Lord is powerful enough to redeem people of their sins. Hence, Yama said to his messengers the importance of chanting Lord's name as below:</p>
<blockquote>
<p>Therefore it should be understood that one is easily relieved from all sinful reactions by chanting the holy name of the Lord and chanting of His qualities and activities. This is the only process recommended for relief from sinful reactions. Even if one chants the holy name of the Lord with improper pronunciation, he will achieve relief from material bondage if he chants without offenses. Ajāmila, for example, was extremely sinful, but while dying he merely chanted the holy name, and although calling his son, he achieved complete liberation because he remembered the name of Nārāyaṇa. [SB - 6.3.24]</p>
<p>My dear servants, <strong>please bring to me only those sinful persons who do not use their tongues to chant the holy name and qualities of Kṛṣṇa</strong>, whose hearts do not remember the lotus feet of Kṛṣṇa even once, and whose heads do not bow down even once before Lord Kṛṣṇa. Send me those who do not perform their duties toward Viṣṇu, which are the only duties in human life. Please bring me all such fools and rascals. [SB - 6.3.29]</p>
</blockquote>
<p>Due to this effect of God's name, people in India generally name their children such.</p>
<p><strong>Reference:</strong><br />
Shrimad Bhagavatam, <a href="http://vedabase.com/en/sb/6" rel="noreferrer">Canto 6</a>, Chapters 1-3</p>
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<p>Killing of animals or humans as a sacrifice is generally banished in Hinduism although some clans are still allowed to do so.</p>
<p>How is this Hindu practice of sacrificing animal or human life to make gods happy still justified?</p>
<p><strong>EDIT 1</strong>:</p>
<p><strong>Note:</strong> When you edit this question, please refrain from removing the phrase '<strong>human sacrifice</strong>' as few users have tried and failed. I am looking for clarification/justification on both types of sacrifices in my question - animals and humans.</p>
<p>Barbaric sacrifice is a human sacrifice related to war and there are a few past incidents to prove that this took place.</p>
<p><strong>EDIT 2</strong>:</p>
<p>I am still looking for answers justifying human sacrifices that happened in the past.</p>
| 2119 | 2117 | 27 | 2 | 2117 | 22 | How is animal or human sacrifice justified? | 5 | 2119 | <p>Śrīla Prabhupāda has mentioned this as vedic sacrifice</p>
<blockquote>
<p>bali-dāna (<em>kālī-pūjā</em> or <em>durgā-pūjā</em>), in which a goat or other
prescribed animal is slaughtered in a ritual performed for the
demigoddess Kālī (Durgā) and its flesh consumed afterwards. This
sacrifice, he says, is recommended in the tāmasika Purāṇas, Vedic
literatures aimed at the gradual reformation and elevation of persons
from the lowest levels of human consciousness. </p>
</blockquote>
<p>He describes the process and purpose of the <em>bali-dāna</em> sacrifice:</p>
<p>Just like a person is attached to eat meat. Now if all of a sudden if he is instructed that meat eating is not good. Or a person is attached to drink liquor. If he at once said that liquor is not good, he cannot accept. Therefore in the Purāṇas we'll find, </p>
<blockquote>
<p>"All right, if you want to eat meat, you just worship goddess Kālī and
sacrifice a goat before the goddess. And you can eat meat. You cannot
eat meat or flesh by purchasing from the slaughterhouse or butcher
shop. You have to eat in this way."</p>
</blockquote>
<p>That means restriction. Because if you want to perform the sacrifice before the goddess Kālī, there is a certain date, there is a certain paraphernalia, you have to arrange for that. And that pūjā, that worship is allowed on the dark moon night. So dark moon night means once in a month. And the mantras are chanted in this way: the goat is advised that </p>
<blockquote>
<p>"You are sacrificing your life before the goddess Kālī. So you get
immediately promotion to have a human form of life."</p>
</blockquote>
<p>Actually it happens. Because to come to the standard of human form of life one living entity has to pass through so many evolutionary process. But the goat who agrees or who is by force sacrificed before the goddess Kālī, he gets immediate promotion to the human form of life. And the mantra says, that </p>
<blockquote>
<p>"You have got the right to kill this man who is sacrificing." Māṁsa.</p>
</blockquote>
<p>Māṁsa means that you will also eat his flesh, next birth. </p>
<blockquote>
<p>"Why eat this flesh? Then I'll have to repay with my flesh. Why shall
I do this job?"</p>
</blockquote>
<p>You see. The whole idea is to restrain him.</p>
<p>As Śrīla Prabhupāda points out, the mantra recited in the ceremony makes it evident that though this sacrificial process is sanctioned by the Vedas, it does not excuse the person for whom it is performed from the laws of God and nature. "Even by following this method," he notes, "one is still an offender." However, Śrīla Prabhupāda shows that the action of one who follows this recommendation is restricted, better informed and less offensive than it would be otherwise. Moreover, the sacrificial process protects society at large from the adverse effects of animal slaughter. He writes: </p>
<blockquote>
<p>No one can create a living being despite all advancement of material
science, and therefore no one has the right to kill a living being by
one's independent whims. For the animal-eaters, the scriptures have
sanctioned restricted animal sacrifices only, and such sanctions are
there just to restrict the opening of slaughterhouses and not to
encourage animal-killing. The procedure under which animal sacrifice
is allowed in the scriptures is good both for the animal sacrificed
and the animal-eaters. It is good for the animal in the sense that the
sacrificed animal is at once promoted to the human form of life after
being sacrificed at the altar, and the animal-eater is saved from
grosser types of sins (eating meats supplied by organized
slaughterhouses which are ghastly places for breeding all kinds of
material afflictions to society, country and the people in general).
The material world is itself a place always full of anxieties, and by
encouraging animal slaughter the whole atmosphere becomes polluted
more and more by war, pestilence, famine and many other unwanted
calamities.</p>
</blockquote>
<p>Śrīla Prabhupāda emphasizes that the goal of the sacrifice is to discourage animal slaughter. </p>
<blockquote>
<p>So after hearing all these mantras, if one takes the risk of eating
meat, let him do that. But who is that sane man who will take this
risk? This is the meaning of sacrifice. Not that it is a
slaughterhouse substitute</p>
</blockquote>
<p>Śrīla Prabhupāda holds that rituals such as the Kālī-pūjā are good for containing the lower propensities of humanity and encouraging the ignorant toward more elevated levels of awareness. He tells of how the Vedas and other scriptures include such recommendations for this very purpose. However, he maintains that ultimately, animal sacrifice is not auspicious and that it should not be taken to represent the ideals or the goal of religion. </p>
<p>Śrīla Prabhupāda thus shows that </p>
<blockquote>
<p>there is no reason to perform large-scale animal sacrifices in this
day and age. Regarding the bali-dāna ritual for meat-eaters, he
concludes that this type of sacrifice has its necessity and is
certainly better than allowing unrestricted slaughter, but that
ultimately, it is not the best practice.</p>
<p>Although one is sometimes permitted to sacrifice an animal before the
goddess Kālī and eat it instead of purchasing meat from a
slaughterhouse, permission to eat meat after a sacrifice in the
presence of the goddess Kālī is not the order of the Supreme
Personality of Godhead. It is simply a concession for the miserable
person who will not give up eating meat.</p>
</blockquote>
<p>Reference : <a href="http://www.vanipedia.org/wiki/Animal-Killing_in_Human_Society#Animal_sacrifice_.28ref.29"><strong>Vanipedia</strong></a></p>
|
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<p>It is a very controversial thing about this verse along the religious websites, especially non-Hindu websites, they claim that idol worship is prohibited in Hinduism.</p>
<p>They are arguing with this verse.</p>
<blockquote>
<p>They enter darkness those who worship natural things (for e.g. air, water, fire, etc.). They sink deeper in darkness those who worship sambhuti i.e. created things.
<strong>(Yajurved 40:9)</strong></p>
</blockquote>
<p>Now , what is the true meaning of this phrase?</p>
| 2140 | 2123 | 22 | 2 | 2123 | 28 | Do the Vedas prohibit idol worship? | 5 | 2140 | <p>The verse you are referring to is as below:</p>
<blockquote>
<p><em>andhaṁ tamaḥ praviśanti ye 'sambhūtim upāsate<br>
tato bhūya iva te tamo ya u sambhūtyām ratāḥ</em> </p>
</blockquote>
<p>This is present in the Isha Upanishad or the Shukla Yajur Veda chapter forty. But to say that this verse prohibits idol worship would be incorrect. All that it says is, <strong>those who worship only the <em>asambhuta</em> (which has not originated) and those who worship only the <em>sambhuta</em> (which has originated) enter into darkness</strong>. </p>
<p>But the thing is, because Sanskrit words can mean multiple things, people give it different meanings. But simply speaking, <em>asambhuta</em> here means the unmanifested absolute formless mode of supreme Brahman and <em>sambhuta</em> means the different manifested forms like the <em>devas</em> or demigods. It is because, the absolute neither comes to exist nor ceases to exist (without origin), but the various gods come to exist and also after their time is over cease to exist (with origin). Similarly, there is another verse which forbids both knowledge and ignorance:</p>
<blockquote>
<p><em>andhaṁ tamaḥ praviśanti ye 'vidyām upāsate<br>
tato bhūya iva te tamo ya u vidyāyām ratāḥ</em> [Isha Up. - 9]</p>
</blockquote>
<p>Now tell me, what kind of logic is this! It is understandable if we say one will enter darkness if he worships or follows ignorance, but why would any one enter darkness if he follows knowledge?</p>
<p>So <strong>these verses only encourage to have a complete knowledge of the both the aspects</strong> instead of following or knowing only one partially. It is because both knowledge and ignorance are part of God:</p>
<blockquote>
<p><em>vidyāvidye mama tanū</em> [SB - <a href="http://vedabase.com/en/sb/11/11/3" rel="noreferrer">11.11.3]</a><br>
- Both knowledge and ignorance are my body (energy potencies)</p>
</blockquote>
<p>And God is both with and without forms:</p>
<blockquote>
<p><em>dve vāva brahmaṇo rūpe, mūrtaṃ caivāmūrtaṃ ca</em> [Brh. Up - 2.3.1]<br>
- God (Brahman) has two modes, formless (<em>nirakara</em>, <em>asambhuta</em>) as well as form (<em>sakar</em>, <em>sambhuta</em>).</p>
</blockquote>
<p>The Vedas and scriptures are full of contradicting statements for a certain reason. <strong>If one takes up only one statement and tries to define everything else as per it, then he will only reach biased and wrong conclusions.</strong> Complete knowledge is always required. So another verse of that same Upanishad explicitly mentions to known both knowledge and ignorance. Because <strong>only by knowing both the modes of God that one will be able to have the complete and absolute knowledge</strong>:</p>
<blockquote>
<p><em>vidyāṁ cāvidyāṁ ca yas tad vedobhayaṁ saha<br>
avidyayā mṛtyuṁ tīrtvā vidyayāmṛtam aśnute</em> [Isha Up. - 11]</p>
<p><strong>Meaning</strong><br>
Only one who can learn the process of nescience (<em>avidya</em>) and that of transcendental knowledge (<em>vidya</em>) side by side can transcend the influence of repeated birth and death and enjoy the full blessings of immortality.</p>
</blockquote>
<p>So don't take any such arguments seriously. <strong>Idol worship is neither mandatory nor prohibited in Hinduism</strong>. In fact <em>puranas</em> like Shrimad Bhagavatam itself mention the process of deity form worship of the God and what the idols can be made of:</p>
<blockquote>
<p><em>śailī dāru-mayī lauhī lepyā lekhyā ca saikatī<br>
mano-mayī maṇi-mayī pratimāṣṭa-vidhā smṛtā</em> [SB - 11.27.12]</p>
<p><strong>Meaning</strong><br>
The Deity form of the Lord is said to appear in eight varieties — stone, wood, metal, earth, paint, sand, the mind or jewels.</p>
</blockquote>
<p><strong>References:</strong><br>
- <a href="http://vedabase.com/en/iso" rel="noreferrer">Ishopanishad</a><br>
- <a href="https://hinduism.stackexchange.com/a/665">Significance of idol worship</a><br>
- <a href="http://vedabase.com/en/sb/11/27" rel="noreferrer">Shrimad Bhagavatam - 11.27</a></p>
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<p>According to Hindu scriptures, the three main rivers are Ganga, Yamuna and Saraswati. As we all know, rivers Ganga and Yamuna are present in India.</p>
<ul>
<li>But where on the current world map is the Saraswati river according to Hindu scriptures?</li>
<li>Is any incident mentioned in scriptures about Saraswati river becoming invisible?</li>
</ul>
<p>PS: I know the answer according to science but not according to Hindu scriptures. According to science, it was present in Afghanistan and it has dried up.</p>
| 23551 | 2139 | 24 | 2 | 2139 | 6 | Where is the Saraswati river according to Hindu scriptures? | 6 | 23551 | <p>Yes the location is mentioned at multiple places in the holy books. According to various Hindu scriptures it originated in the Himalayas and ran a full course through the modern states of Haryana, Rajasthan and the adjoining region of Pakistan till it emptied itself into the ocean at Prabhas Patan in Gujarat. I shall share with you all the details I could gather but let us first see what the oldest text Rigveda has to say about its location:</p>
<p><strong><a href="http://www.sacred-texts.com/hin/rigveda/rv10075.htm" rel="nofollow noreferrer">Rigveda Book 10 Verse 75</a></strong> lists the prominent rivers of the Puru region and places Saraswati in the vicinity of the various tributaries of Indus. The names of the rivers are from east to west direction:</p>
<blockquote>
<p>5 Favour ye this my laud, O Gan!gā, Yamunā, O Sutudri (Sutlej), Paruṣṇī (Ravi) and Sarasvatī:
With Asikni (Chenab), Vitasta (Jhelum), O Marudvrdha, O Ārjīkīya with Susoma hear my call.</p>
</blockquote>
<p>Check the map below for the relative location of these rivers today:
<a href="https://i.stack.imgur.com/7atn9.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/7atn9.jpg" alt="enter image description here"></a></p>
<p>The <strong><a href="http://www.sacred-texts.com/hin/rigveda/rv07095.htm" rel="nofollow noreferrer">Hymn 95 of Book 7</a></strong> mentions that the river flows from the mountains to the ocean:</p>
<blockquote>
<ol>
<li>THIS stream Sarasvatī with fostering current comes forth, our sure defence, our fort of iron.
As on a car, the flood flows on, surpassing in majesty and might all other waters.
2 <strong>Pure in her course from mountains to the ocean,</strong> alone of streams Sarasvatī hath listened.
Thinking of wealth and the great world of creatures, she poured for Nahuṣa her milk and fatness.</li>
</ol>
</blockquote>
<p>The <strong><a href="http://www.sacred-texts.com/hin/rigveda/rv07096.htm" rel="nofollow noreferrer">very next hymn</a></strong> mentions the region she waters:</p>
<blockquote>
<ol>
<li>I SING a lofty song, for she is mightiest, most divine of Streams.
Sarasvatī will I exalt with hymns and lauds, and, O Vasiṣṭha, Heaven and Earth.
2 When in the fulness of their strength <strong>the Pūrus dwell, Beauteous One, on thy two grassy banks,</strong>
Favour us thou who hast the Maruts for thy friends: stir up the bounty of our chiefs.</li>
</ol>
</blockquote>
<p>The Puru kingdom was located between along the banks of Saraswati and is shown in the below map as Kuru (Kuru was 25th descendant of Puru):</p>
<p><a href="https://i.stack.imgur.com/KLOzQ.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/KLOzQ.png" alt="enter image description here"></a></p>
<p><strong><a href="http://hinduonline.co/Scriptures/Puranas/VamanaPurana.html" rel="nofollow noreferrer">Vaman Puran</a></strong> clearly mentions it as flowing through the region of Kurus or Kurukshetra:</p>
<blockquote>
<p>1.9 The sages requested Lomaharshan to reveal about river Saraswati's origin, which flowed in Kurukshetra. Lomaharshan said.... "Once, sage Markandeya eulogised Saraswati by saying- "O Saraswati! You manifest in the form of cryptic mantra- "OMKAR". You are the eternal form through which the Almighty God (Brahma) manifests himself in different appearances."</p>
</blockquote>
<p>Saraswati was pleased by his devotion and said- "O Brahmin! I am willing to go wherever you want to take me." According to Markandeya, river Saraswati was initially known as Brahmasar. Later on, she became famous as Ramhalad. <strong>Sage Markandeya requested Saraswati to flow in the territory of Kurukshetra where sage Kuru was doing his penance.</strong> This way, Saraswati diverted her course towards Kurukshetra.</p>
<p>The <strong><a href="http://sacred-texts.com/hin/m09/m09051.htm" rel="nofollow noreferrer">Shalya Parva of Mahabharat</a></strong> quotes Rishi Dadhichi (the one whose bones were later used to make the Vajra) give her a benediction:</p>
<blockquote>
<p>Gratified with the River, the great ascetic Dadhica then gave a boon to her, saying, 'The vishvadevas, the rishis, and all the tribes of the gandharvas and the apsaras, will henceforth, O blessed one, derive great happiness when oblations of thy water are presented unto them!' Having said so unto that great river, the sage, gratified and filled with joy, then praised her in these words. Listen to them duly, O king! <strong>'Thou hast taken thy rise, O highly blessed one, from the lake of Brahma in days of old.</strong> All ascetics of rigid vows know thee, O foremost of rivers! Always of agreeable features, thou hast done me great good! This thy great child, O thou of the fairest complexion, will be known by the name of Sarasvata!</p>
</blockquote>
<p>This lake of Brahma is the <strong>Mansarovar Lake in Tibet</strong> at the base of Mt. Kailash which is indeed linked to many Indian rivers such as the Brahmaputra and the Indus. So it would not be surprising that Saraswati also originated somewhere in that region.</p>
<p><a href="https://i.stack.imgur.com/kiAPS.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/kiAPS.jpg" alt="enter image description here"></a></p>
<p>Still more details are available in the <strong><a href="https://archive.org/stream/67SkandaPurana.Vol.19/(67)%20Skanda%20Purana.%20Vol.%2019_djvu.txt" rel="nofollow noreferrer">Skanda Purana</a></strong> Section VII.1. 33. 11-100 & Chapter 34 detail the story of how Saraswati was forced to arrive on earth in order to take a terrible devastating fire to the ocean so that it would not destroy the whole world. This fire known as the Vadavagni was generated by Rishi Aurva and the verse also give an idea of the various locations associated with the river:</p>
<blockquote>
<p>11-12. Ganga said: O Lord, O master of the worlds, I do not have the strength to carry Aurva. He is huge and terrific in form. This Anala (Fire) burns excessively. Thereupon the liberal-minded Lord spoke to Yamuna first, to Sindhu thereafter, and to various rivers severally. </p>
<p>13-15. They were asked by the excellent one among Suras and they proved unable to take (Aurva). <strong>Then Janardana, the Lord of Devas, spoke to Sarasvati: “O auspicious one, you yourself
go over to the west of the briny sea.</strong> If this is carried out, all
the Suras will be rid of their fear. Otherwise they will be burned
by the Vadava through its refulgence. So, save Vibudhas (Suras)
from this terrible fear. </p>
<p>21-23. On hearing the words uttered by Visnu, the Great-
grandfather sniffed the head of his virgin daughter and said
lovingly: <strong>“O fair lady, do go. Save all the Devas caught in the
midst of fearful danger. Take this Vadava with you and cast it
into the salt sea.”</strong> On hearing her father’s words she said:
Sarasvati said: At your instance, O dear father, I am now setting out
undoubtedly. <strong>This Vadava fire is very horrendous. He will consume
my body.</strong></p>
<p>24-30. It is the advent of the terrible Kali Age now on the
earth. O Lord, folks of evil conduct will be coming into contact
with me. What can be more painful than contact with sinners! </p>
</blockquote>
<p>The next verses actually give the reason why the river disappears at certain places and resurfaces at others:</p>
<blockquote>
<p>Brahma said: <strong>If you do not like the earth’s surface fully infested with
sinful folks, do take the Vahni (Fire) to the great ocean con-
fining yourself to the Patalatala (nether worlds).</strong> If you find yourself exceedingly over-burdened and weary and get scorched by the Vahni pierce through the ground, O dear daughter, and reveal yourself. O lady of wide eyes and excellent waistline, <strong>turn your face eastwards.</strong> Thereupon, the (other) Tirthas will approach you in that weary state of yours, O lady of charming smiles. O lady of excellent countenance, they will come to you for help. At my bidding thirty-three crores of them will render you help. Do proceed ahead, dear daughter. Do not be worried at any cost. Let your path be free from misfortune and loss. May there be no antagonists. </p>
</blockquote>
<p>The goddess then turns into a river and reached the mountain Himavan and emerging from a PLaksha tree and holding the Vadavagni she rushes towards the ocean:</p>
<blockquote>
<p>44-48 With the rapidity of her current, she pierced the ground
and came to the surface of the Earth. <strong>Whenever she (the river)
became weary and got scorched by the Vadava fire, the river
became visible in the mortal world.</strong> Thereupon, Praci (Eastern quarter) became scorched by the Vadava. Thereat all the Tirthas glorified by the ancient
seers, O beautiful woman, the Tirthas of heaven, intermediate
space and the earth asserted their presence there. <strong>On being
consoled by them, the river Sarasvati went over to the nether
worlds to the ocean, the abode of sharks and
crocodiles.</strong> O beautiful woman among the Suras, she (river) reached
Khadiramoda and there saw the ocean. Afterwards she took up
the Vahni and began to proceed onwards. She thought of the fact that it was at the behest of the Lord that she had herself taken up the burden and was there-
fore delighted. <strong>With a clear conscience, she went ahead facing
the South.</strong></p>
<p>VII.1. 33. 49-51. In the meantime, O great goddess, four sages who had
mastered the Vedas reached the holy spot Prabhasa Ksetra. They were Harina, Vajra, Nyaiiku and Kapila. After stationing themselves there, they began to perform penance, with their minds engrossed in the self-study (of the Vedas). Sarasvati was severally summoned by them for the sake
of holy bath. Suddenly the Ocean appeared before her face-
to-face. </p>
</blockquote>
<p>The next verses mention how she splits into five channels just before entering the ocean. This is clearly the desacription of a delta formed by the river before she joins the sea:</p>
<blockquote>
<p>52-56. Thereupon, she began to reflect, ‘How can I attain
some merit!’ Further the chaste lady (river) was afraid of the
curse (of the sages). <strong>She then turned herself into one of five
channels.</strong> O lady of excellent complexion (Gauri), she propiti-
ated each of the sages. Then, she had five different names on
the earth. <strong>They are: HarinI, VajrinI, Nyariku, Kapila, and Sarasvati.</strong>
The river Sarasvati flowing in five channels shall dispel all the
five sins of men if they plunge into it or drink the waters. </p>
</blockquote>
<p>The next verses even mention the destruction of a mountain standing in its path probably referring to an actual geographical event:</p>
<blockquote>
<p>88-89. “I am alone and isolated. I lament. Still if you are
inclined to marry me, hold this Vadava in your hands while I
take my holy bath.” 89. When this was said, Krtasmara, the excellent Moun-
tain, seized the Vadava handed over by Sarasvatl. Due to its
contact, <strong>Krtasmara was reduced to (a heap of) ash insta-
ntly.</strong></p>
<ol start="91">
<li>After burning Krtasmara and holding the Vadava once
again, the divine lady (river) came near the sea and stood
there with hairs standing on end due to delight. </li>
</ol>
</blockquote>
<p>Chapter 34</p>
<blockquote>
<ol>
<li><p>The noble- minded Sarasvatl received the excellent boon
from Vadavanala and thereafter she proceeded ahead to hurl
him into the ocean. </p></li>
<li><p>Desirous of handing over the Vadava at the behest of
the Lord, she stationed herself before the <strong>holy place of Prabhasa</strong>
and invoked the ocean: </p></li>
<li><p>“O Arnava (Ocean), you are the primordial one among
Devas. You are the vital air of all living beings always. Do come
and accept the Vadava at the behest of the Lord.” </p></li>
</ol>
</blockquote>
<p>After all the adventures that happen on the way, she is finally able to deposit the Vadava fire into the ocean at Prabhas. Check the map below for the probable location and course of the river based on this:</p>
<p><a href="https://i.stack.imgur.com/xtvbh.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/xtvbh.jpg" alt="enter image description here"></a></p>
<p>The place where it disappears is mentioned as Vinasana in the Mahabharat. The <strong><a href="http://www.sacred-texts.com/hin/m09/m09035.htm" rel="nofollow noreferrer">Shalya Parva</a></strong> mentions many pilgrimage places linked to Saraswati that Balram travels to. Since he lived in Dwarka which was near the coast of Gujarat, he began his pilgrimage from the aforementioned Prabhas</p>
<blockquote>
<p>Vaishampayana said, "The subject of the features and origin of all these tirthas, O king, is very large. I shall, however, describe them to thee. Listen to that sacred account in its entirety, O king! <strong>Accompanied by his priests and friends, Valadeva first proceeded to the tirtha called Prabhasa.</strong> There, the Lord of the constellations (Soma), who had been affected with phthisis, became freed from his curse. Regaining energy there, O king, he now illuminates the universe. And because that foremost of tirthas on earth had formerly contributed to invest Soma with splendour (after he had lost it), it is, therefore, called Prabhasa."</p>
</blockquote>
<p><strong>I hope these references help you understand the extent and geography of the river as per the ancient scriptures.</strong></p>
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<p>Are there different methods of worshiping God in different yugas? </p>
<p>For example, in the Sathya Yuga, the major method of worship is meditation or yagas. In Kaliyuga - chanting of God's name. I have heard that even if Kaliyuga is the worst one, it does have an advantage in the method of worship. People can just chant God's name and can get Moksha. </p>
<p>Could someone please give insight on this?</p>
<p><strong>Edit:</strong></p>
<p>I have two more related questions:</p>
<ol>
<li><p>Can we consider these methods as just "different ways" leading to GOD?</p></li>
<li><p>And can a person choose any method or only one method according to the current <strong>Yuga</strong>?</p></li>
</ol>
| 2150 | 2147 | 24 | 2 | 2147 | 27 | Do methods of worship change according to yugas? | 4 | 2150 | <p>Yes, you've heard correctly. As the four Yugas progress, the world becomes more and more evil. But as a way to help people deal with all the evil that surrounds them, in later Yugas it becomes easier and easier to obtain great benefits from even small religious activity. <a href="http://www.sacred-texts.com/hin//vp/vp157.htm" rel="noreferrer">Here</a> is how Vyasa describes the benefits of the Kali Yuga in the Vishnu Purana:</p>
<blockquote>
<p>The fruit of penance, of continence, of silent prayer, and the like, practised in the Krita age for ten years, in the Treta for one year, in the Dwápara for a month, is obtained in the Kali age in a day and night: therefore did I exclaim "Excellent, excellent, is the Kali age!" <strong>That reward which a man obtains in the Krita by abstract meditation, in the Treta by sacrifice, in the Dwápara by adoration, he receives in the Kali by merely reciting the name of Keshava.</strong></p>
</blockquote>
<p>So make sure you say my name!</p>
<p>Vyasa also says that it becomes easier to do your Dharma (duty):</p>
<blockquote>
<p>In truth, in the Kali age duty is discharged with very little trouble by mortals, whose faults are all washed away by the water of their individual merits; by Śúdras, through diligent attendance only upon the twice-born [Brahmanas, Kshatriyas, and Vaishyas]; and by women, through the slight effort of obedience to their husbands.... [I]n the Krita and other ages great were the toils of the [twice-born] to perform their duty.</p>
</blockquote>
<p>The Vishnu Puranas isn't the only scripture that describes these benefits of the Kali Yuga; <a href="http://vedabase.com/en/sb/11/5/chapter-view" rel="noreferrer">here</a> is what the sons of Rishabha say in Srimad Bhagavatam:</p>
<blockquote>
<p>People in Satya-yuga are peaceful, nonenvious, friendly to every creature and steady in all situations. They worship the Supreme Personality by austere meditation and by internal and external sense control....</p>
<p>In Tretā-yuga, those members of human society who are fixed in religiosity and are sincerely interested in achieving the Absolute Truth worship Lord Hari, who contains within Himself all the demigods. The Lord is worshiped by the rituals of sacrifice taught in the three Vedas....</p>
<p>[I]n Dvāpara-yuga men who desire to know the Supreme Personality of Godhead, who is the supreme enjoyer, worship Him in the mood of honoring a great king, following the prescriptions of both the Vedas and tantras....</p>
<p>Those who are actually advanced in knowledge are able to appreciate the essential value of this Age of Kali. Such enlightened persons worship Kali-yuga because <strong>in this fallen age all perfection of life can easily be achieved by the performance of saṅkīrtana</strong> [chanting together].</p>
</blockquote>
<p>And they even recommend two prayers to Vishnu to be said during the Kali Yuga, <a href="http://vedabase.com/en/sb/11/5/33" rel="noreferrer">here</a> and <a href="http://vedabase.com/en/sb/11/5/34" rel="noreferrer">here</a>. (Prabhupada believes these verses to be prayers to Chaitanya Mahaprabhu, who is considered an incarnation of Vishnu by Gaudiya Vaishnavas, but in my opinion they're prayers to either Vishnu himself or perhaps Venkateshwara.)</p>
<p>And later on in the Srimad Bhagavatam, Bhumidevi (the goddess of the Earth) herself gives a <a href="http://vedabase.com/en/sb/12/3/chapter-view" rel="noreferrer">similar description</a> of the methods of worship in the different Yugas:</p>
<blockquote>
<p>The people of Satya-yuga are for the most part self-satisfied, merciful, friendly to all, peaceful, sober and tolerant. They take their pleasure from within, see all things equally and always endeavor diligently for spiritual perfection....</p>
<p>In the Tretā age people are devoted to ritual performances and severe austerities....</p>
<p>In the Dvāpara age people are interested in glory and are very noble. They devote themselves to the study of the Vedas, possess great opulence, support large families and enjoy life with vigor....</p>
<p>In the Kali-yuga, objects, places and even individual personalities are all polluted. The almighty Personality of Godhead, however, can remove all such contamination from the life of one who fixes the Lord within his mind. <strong>If a person hears about, glorifies, meditates upon, worships or simply offers great respect to the Supreme Lord, who is situated within the heart, the Lord will remove from his mind the contamination accumulated during many thousands of lifetimes</strong>.... <strong>Whatever result was obtained in Satya-yuga by meditating on Viṣṇu, in Tretā-yuga by performing sacrifices, and in Dvāpara-yuga by serving the Lord’s lotus feet can be obtained in Kali-yuga simply by chanting [Hari]</strong>.</p>
</blockquote>
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<p>I've heard a lot about the Sleep Lover, Kumbhakarna. Why was he sleeping for so many days continuously? Is there a story behind this?</p>
| 40109 | 2161 | 11 | 2 | 2161 | 5 | What is the story behind Kumbhakarna's sleep? | 4 | 40109 | <p><strong>Kumbhakarna was cursed by Lord Brahma.</strong> This story is told by Vibhisana to Lord Rama in <a href="https://valmikiramayan.net/utf8/yuddha/sarga61/yuddha_61_frame.htm" rel="noreferrer">this chapter</a> of Yuddha Kanda of Valmiki Ramayana. In summary what happens is:</p>
<ul>
<li>Kumbhakarna soon after his birth begins to eat thousands of living creatures.</li>
<li>Lord Indra was reported about this matter and he goes to punish Kumbhakarna.</li>
<li>Kumbhakarna plucks tusk of Airavata and strikes in the chest of Indra with it.</li>
<li>Lord Indra with other Gods goes to Lord Brahma to report on this matter.</li>
<li>They tell that if Kumbhakarna eats in the present rate world will be devoid of creatures.</li>
<li>Lord Brahma reaches to see Kumbhakarna and even he becomes afraid on seeing Kumbhakarna.</li>
<li>Lord Brahma then curses Kumbhakarna as "You will be sleeping like dead from onwards."</li>
<li>Ravana convinces Lord Brahma to give him some time for his sleeping and waking.</li>
<li>Lord Brahma being convinced speaks -"He will indeed sleep for six months and wake-up for a day."</li>
<li>Lord Brahma further says- "On that single day, this male demon, having starved for six months, will wander over the earth and eat the human race with his mouth wide open, like an augmented fire."</li>
</ul>
<p>So, the reason behind the sleep of Kumbhakarna is the curse of Lord Brahma.</p>
<p>Here are the relevant verses from that chapter:</p>
<blockquote>
<p>एतेन जातमात्रेण क्षुधार्तेन महात्मना |
भक्षितानि सहस्राणि सत्त्वानाम् सुबहून्यपि || ६-६१-१३</p>
<p>तेषु सम्भक्ष्यमाणेषु प्रजा भयनि पीडिताः |
यान्ति स्म शरणम् शक्रम् तमप्यर्थम् न्यवेदयन् || ६-६१-१४</p>
<p>स कुम्भकर्णम् कुपितो महेन्द्रो जघान वज्रेण शितेन वज्री |
स शक्रवज्रभिहतो महात्मा | चचाल कोपाच्च भृशम् ननाद || ६-६१-१५</p>
<p>तस्य नानद्यमानस्य कुम्भकर्णस्य रक्षसः |
श्रुत्वा निनादम् वित्रस्ताः प्रजा भूयो वितत्रसुः || ६-६१-१६</p>
<p>ततः क्रुद्धो महेन्द्रस्य कुम्भकर्णो महाबलः |
निष्कृष्यैरावताद्दन्तम् जघानोरसि वासवम् || ६-६१-१७</p>
<p>कुम्भकर्णप्रहारार्तो विजज्वाल स वासवः |
ततो विषेदुः सहसा देवा ब्रह्मर्षिदानवाः || ६-६१-१८</p>
<p>प्रजाभिः सह शक्रश्च ययौ स्थानम् स्वयम्भूवः |
कुम्भकर्णस्य दौरात्म्यम् शशंसुस्ते प्रजापतेः || ६-६१-१९</p>
<p>प्रजानाम् भक्षणम् चापि धर्षणम् च दिवौकसाम् |
आश्रमध्वंसनम् चापि परस्त्रीहरणम् तथा || ६-६१-२०</p>
<p>एवम् प्रजा यदि त्वेष भक्षयिष्यति नित्यशः |
अचिरेणैव कालेन शून्यो लोको भविष्यति || ६-६१-२१</p>
<p>वासवस्य वचः श्रुत्वा सर्वलोकपितामहः |
रक्षांस्यावाहयामास कुम्भकर्णम् ददर्श ह || ६-६१-२२</p>
<p>कुम्भकर्णम् समीक्ष्यैव वितत्रास प्रजापतिः |
कुम्भकर्णमथाश्वस्तः स्वयम्भूरिदमब्रवीत् || ६-६१-२३</p>
<p><strong>ध्रुवम् लोकविनाशाय पौलस्त्येनासि निर्मितः |
तस्मात्त्वमद्यप्रभृति मृतकल्पः शयिष्यसे ||</strong> ६-६१-२४</p>
<p>ब्रह्मशापाभिभूतोऽथ निपपाताग्रतः प्रभोः |
ततः परमसम्भ्रान्तो रावणो वाक्यमब्रवीत् || ६-६१-२५</p>
<p>प्रवृद्धः काञ्चनो वृक्षः फलकाले निकृन्त्यते |
न नप्तारम् स्वकम् न्याय्यम् शप्तुमेवम् प्रजापते || ६-६१-२६</p>
<p>न मिथ्यावचनश्च त्वम् स्वप्स्यत्येव न संशयः |
कालस्तु क्रियतामस्य शयने जागरे तथा || ६-६१-२७</p>
<p>रावस्य वचः श्रुत्वा स्वयम्भूरिदमब्रवीत् |
शयिता ह्येष षण्मासानेकाहम् जागरिष्यति || ६-६१-२८</p>
<p>एकेनाह्ना त्वसौ वीरश्च रन् भूमिम् बुभुक्षितः |
व्यात्तास्यो भक्षयेल्लोकान् सम्वृद्ध इव पावकः || ६-६१-२९</p>
<p>"Soon after his birth, this great-souled demon, afflicted as he was by hunger, <strong>ate thousands of living creatures.</strong> While the living being were being eaten, the <strong>frightened people sought refuge with Indra and even reported the matter</strong> about him. That Mahendra wielding a thunder-bolt was enraged and struck Kumbhakarna with his weapon of the white thunderbolt. The great souled <strong>Kumbhakarna struck by Indra's thunderbolt</strong> was quite agitatated at it and roared loudly with anger. Hearing the roar of that Kumbakarna, the demon, who was howling loudly, the grigthened people were further frightened. Enraged as he was on Mahendra, the mighty <strong>Kumbhakarna then pulled out a tusk of Airavata, Indra's elephant and struck it into Indra's chest.</strong> That Devendra, tormented by the hit of Kumbhakarna, was burning with rage. The celestials, Brahmanical sages and demons were suddenly aggrieved. Even Indra with his people went to the abode of Brahma the Lord of creation. <strong>They informed about the evil-mind of Kumbhakarna to Brahma, how he devoured the living creatures</strong>, his assault on celestials, the destroyal of hermitages and his taking away of others' wives. If he eats away the created beings continuously like this, the world will become desolate just soon after some time. On hearing the words of Indra, Brahama, the great grandfather of the entire world, called for the demons and saw Kumbhakarna too along with them. <strong>Just on seeing Kumbhakarna even Brahma was frightened. Thereafter on restoring his confidence, Brahma cursed Kumbhakarna as follows: "It is sure that you were created by visravasa for the destroyal of people. On that account, you will be sleeping apparently dead from now onwards."</strong> Humbled by Brahma's curse, Kumbhakarna then fell down in front of Ravana. Thereupon, the highly perplexed <strong>Ravana spoke the following words:</strong> "O Brahma! You are cutting off a well-grown golden tree, just at the time of yielding its fruit. It is not fair on your part to curse your own great grandson like this.Your words can never prove to be in vain. There is no doubt about it. He will have to sleep certainly. Let some space of time be fixed for his sleeping and waking." <strong>Hearing the words of Ravana, Brahma spoke as follows: "He will indeed sleep for six months and wake-up for a day. On that single day, this male demon, having starved for six months, will wander over the earth and eat the human race with his mouth wide open, like an augmented fire."</strong></p>
</blockquote>
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<p>According to Chapter 11 of Gita, Lord Krishna while showing the ViswaRoop (Universal form vision) to Arjun said that</p>
<blockquote>
<p>Behold the two Adityas, the eight Vasus, the eleven forms of Siva,
the twin Aswins as well as the forty nine Maruts. Behold at once the
whole universe of moving and stationary beings situated in this one
part of body of Mine.</p>
</blockquote>
<p>Arjun could see Brahma and Siva, the Gods of creation and destruction are seated within His body. I think this Gita chapter symbolizes the hypothesis that all Gods are nothing but different manifestations of the same God (<em>Paratma</em>).</p>
<p>However, the Gita doesn't mention anything about the <em>Shakti</em> (energy) or the <em>Prakriti</em> (nature), the female counterpart of this Universal Being.</p>
<p>So, my question is does the Hindu religious philosophy suggest bi-theism, i.e. two distinct Gods - the <em>Prakriti</em> and the <em>Purush</em>, or is it the case that it is essentially mono-theistic with both Prakriti and Purush being again two manifestations of the same Supreme Being? </p>
| 2184 | 2170 | 9 | 2 | 2170 | 2 | Is Hinduism religious philosophy mono-theistic (Paratma) or bi-theistic (Prakriti and Purush)? | 3 | 2184 | <p>Hinduism is a religion that compromises of many schools of thought among which there are six prominent <a href="http://en.wikipedia.org/wiki/Hindu_philosophy" rel="nofollow noreferrer">philosophical systems</a> that try to assert the nature and reality of our existence.</p>
<p>The <em>Prakruti</em> and <em>Purusha</em> concept of our existence belongs to the <a href="http://en.wikipedia.org/wiki/Samkhya" rel="nofollow noreferrer">Samkhya</a> school of thought. As per Samkhya philosophy there is no God (a supreme ruling deity) who created the universe. The universe came into existence from primordial matter (Pradhana). Before the creation the three qualities <em>Satva</em>, <em>Rajas</em> and <em>Tamas</em> were in perfect equilibrium. But in course of time the symmetry broke and the universe came into existence. But <em>pradhana</em> or <em>prakruti</em> being inert, there exists another fundamental unit called <em>purusha</em>, which is responsible for all that is sentient in the universe. Hence, the world is an interaction between these two aspects.</p>
<p>So as per Samkhya Philosophy <em>Prakruti</em> and <em>Purusha</em> are the two fundamental units of our existence, but not deities who can be worshipped. So this can be stated as a dualistic philosophy not bi-theistic. </p>
<p>Now regarding Gita, it does talk about <em>prakruti</em>, the female counter part. <strong><em>Prakruti</em> is <em>shakti</em> (energy), God is <em>shaktimaan</em> (reservoir or withholder of energy)</strong>. So it is the sentient <em>Shaktimaan</em> who always controls the inert energy. Hence, controlling <em>prakruti</em>, God creates all the universes:</p>
<blockquote>
<p><em>prakṛtiṁ svām avaṣṭabhya visṛjāmi punaḥ punaḥ</em> [BG - 9.8]<br>
- Subduing the <em>prakruti</em> under myself, I create the worlds again and again.</p>
</blockquote>
<p>So the Samkhya Philosophy only asserts upto the two fundamental units of our existence. It doesn't accept the existence of God above it because there are no direct proofs. But if we go through other scriptures, then we will find that <em>prakruti</em> and <em>purusha</em> are nothing but two energy aspects of the Lord Himself. So God is the controller of the two:</p>
<blockquote>
<p><em>eṣa vai bhagavān sākṣāt pradhāna-puruṣeśvaraḥ</em> [SB - 7.15.27]<br>
- God Himself is indeed the lord of <em>pradhana</em> (<em>prakruti</em>) and <em>purusha</em></p>
</blockquote>
<p>And the <a href="http://vedabase.com/en/bg/13" rel="nofollow noreferrer">13th chapter</a> of Gita is completely devoted to the discussion of prakruti and purusha. So the core of Vedic philosophy is monotheistic (God or <em>Paramatma</em> is one without a second). But unlike other religions it accepts that the same God takes on many different forms and names as may be necessary. You may also want to read <a href="https://hinduism.stackexchange.com/a/136">this answer</a> on a similar topic.</p>
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<p>In the Mahabharata, there is a story where Bhishma fought with his <em>guru</em> (teacher) Lord Parashurama. </p>
<p>What was the reason behind fighting with his <em>guru</em>? And who won the fight?</p>
| 2178 | 2172 | 15 | 2 | 2172 | 17 | Why did Bhishma fight with Lord Parashurama? | 4 | 2178 | <p>Bhishma recounts the story in the Udyoga Parva of the Mahabharata, but first some background. Bhishma was the son of Shantanu, king of Hastinapura, and the goddess Ganga. But Ganga abandoned Shantanu, and Shantanu later fell in love with a woman named Satyavati. But Satyavati's (adopted) father Matsyagandha, the chief of a fisherman tribe, wouldn't consent to the marriage, because he was afraid that Bhishma and his descendants would rule Hastinapura rather than Satyavati's children. So Bhishma made a vow that he would never become king, and that he would remain celibate so that his descendants would never claim the throne. (It's because of that terrible vow that he got the name "Bhishma" or terrible.) Then Matsyagandha agreed to the marriage, and in due course of time, Shantanu and Satyavati had two sons, Vichitravirya and Chitrangadaa. When Shantanu died Chitrangada became king, but he soon died after a confrontation with a Gandharva because the two of them had the same name (yes, really!). </p>
<p>So the throne now fell to Vichitravirya, who had no wives, but Bhishma heard that the King of Kashi was holding a Swayamvara for his daughters Amba, Ambika, and Ambilika. So Bhishma went to Kashi to win those princesses for Vichitravirya. He kidnapped the three princesses, fighting all the kings of the world when they tried to stop him, and brought them back to Hastinapura. But then the eldest princess Amba informed Bhishma that she was in love with a king named Shalva, so Bhishma allowed her to go back to him. But Shalva wasn't willing to take her back, because she had been abducted by another man. </p>
<p>Amba was furious that Bhisma ruined her life, so to take revenge she went to Parashurama and asked for his help in killing Bhishma. Parashurama was reluctant to do so, both because Bhishma was his former student and because he had made a vow that he wouldn't take up arms anymore. But the sage Akritavana told Parashurama that it's not proper to abandon someone whom you have promised to help, and then <a href="http://sacred-texts.com/hin/m05/m05180.htm">reminded</a> him that he had also made an additional vow about taking up arms under certain circumstance:</p>
<blockquote>
<p>This also was, O great Muni, the vow then made by thee, O Rama ... that thou wouldst slay in battle the person, be he a Brahmana, a Kshatriya, a Vaisya, or a Sudra, who would be a foe to the Brahmanas. Thou hadst further promised that as long as thou wouldst live thou wouldst not abandon those that would come to thee in fright and seek thy protection, and <strong>that thou wouldst ... slay that proud warrior who would vanquish in battle all the assembled Kshatriyas of the earth</strong>!</p>
</blockquote>
<p>And since Bhishma, in the process of kidnapping the three princesses, had defeated all the kings of the world in battle, Parashurama was allowed to fight him. And so he said "Taking this maiden with me, I will repair myself to the place where Bhishma is. If Bhishma, proud of his achievements in battle, do not obey my behest, I will then slay that arrogant wight. Even this is my fixed resolve."</p>
<p>So Parashurama went to Kurukshetra, the future site of the Mahabharata war, and asked Bhishma to come there. Bhishma came immediately, eager to see his former guru. Then Parashurama asked Bhishma to marry Amba, since no one else would marry her after having been abducted. But Bhishma <a href="http://sacred-texts.com/hin/m05/m05181.htm">said</a> that he couldn't marry her himself because of his vow of celibacy, and he couldn't give her to his brother Vichitravirya because he had already promised to let her go to Shalva:</p>
<blockquote>
<p>O Brahmana, I cannot, by any means, bestow this girl on my brother. O thou of Bhrigu's race, it was to myself that she said, I am Salwa's! And it was by me that she was permitted to go to Salwa's city. As regards myself, even this is my firm vow that I cannot abandon Kshatriya practices from fear or pity, or avarice of wealth, or lust!</p>
</blockquote>
<p>So Parashurama was left with no choice but to try to kill him. That is how guru and shishya were forced to fight. Now Bhishma was was wearing armor and sitting in a chariot, whereas Parashurama was just on foot, so Bhishma offered him weapons and a chariot as well, but Parashurama <a href="http://sacred-texts.com/hin/m05/m05182.htm">said</a> that he had no need for such things, being an incarnation of Vishnu:</p>
<blockquote>
<p>The Earth, O Bhishma, is my car, and Vedas, like good steeds, are the animals that carry me! The wind is my car-driver, and my coat of mail is constituted by those mothers in the Vedas (viz., Gayatri, Savitri and Saraswati). Well-covered by these in battle, O son of Kuru's race, I will fight!</p>
</blockquote>
<p>And so the first great battle fought in Kurukshetra commenced. The more famous Kurukshetra war between the Pandavas and Kauravas took 18 days, but the war between these two heroes took 24 days. By the 23rd night, Bhishma had tried all the maneuvers and weapons he could think of, but none of them were able to defeat Parashurama, so he prayed that the gods would suggest a path to victory while he slept. (Like the Mahabharata war, this Kurukshetra battle was also fought between sunrise and sunset every day.) And sure enough, in a dream the gods <a href="http://sacred-texts.com/hin/m05/m05186.htm">told him</a> that they would give him the knowledge of the Prashwapastra, a weapon formerly wielded by the god <a href="http://en.wikipedia.org/wiki/Dyaus_Pita">Dyaus Pita</a> (because Bhishma is an incarnation of Dyaus Pita):</p>
<blockquote>
<p>Rise, O Ganga's son, thou needst have no fear! We will protect thee, for thou art our own body! Rama, the son of Jamadagni, will never be able to vanquish thee in battle! Thou, O bull of Bharata's race, wilt be the conqueror of Rama in combat! This beloved weapon, O Bharata, called Praswapa, appertaining to the lord of all creatures, and forged by the divine artificer, will come to thy knowledge, for it was known to thee in thy former life! Neither Rama, nor any person on earth is acquainted with it. Recollect it, therefore, O thou of mighty arms, and apply it with strength! O king of kings, O sinless one, it will come to thee of itself! ... ! Afflicted by the force of this thy weapon, the son of Jamadagni, will fall asleep!</p>
</blockquote>
<p>The next day, Bhishma suddenly gained the knowledge of the Pashwapastra, but when he tried to use it, Narada and other gods came and stopped him. <a href="http://sacred-texts.com/hin/m05/m05188.htm">Here</a> is Bhishma's account of it:</p>
<blockquote>
<p>When I had aimed it, Narada addressed me, saying, "Yonder, O Kauravya, stay the gods in the sky! Even they are forbidding thee today! Do not aim the Praswapa weapon! Rama is an ascetic possessed of Brahma merit, and he is, again, thy preceptor! Never, Kauravya, humiliate him." While Narada was telling me this, I beheld those eight utterers of Brahma stationed in the sky. Smilingly, O king, they said unto me slowly, "O chief of the Bharatas, do even what Narada sayeth. Even that, O best of Bharata's race, is highly beneficial to the world!"</p>
</blockquote>
<p>And shortly thereafter Parashurama was approached by the spirits of his ancestors, who similarly told him to stop fighting, because Parashurama wasn't supposed to act like a Kshatriya anymore, and because Bhishma was destined to die at the hands of another:</p>
<blockquote>
<p>O sire, never display such 'rashness again, the rashness, viz., of engaging in battle with Bhishma, or especially with any Kshatriya, O descendant of Bhrigu's race, to fight is the duty of a Kshatriya! Study (of the Vedas) and practice of vows are the highest wealth of Brahmanas! For some reason, before 'this, thou hadst been ordered by us to take up weapons.... Let this battle with Bhishma be thy very last, for enough of it thou hadst already.... Bhishma is one of the foremost of Vasus! ... -how can he be defeated by thee? Desist, therefore, O Bhargava! That foremost of the Pandavas, Arjuna, the mighty son of Indra, hath been ordained by the Self-create to be the slayer of Bhishma!</p>
</blockquote>
<p>And so after some contretemps, Parashurama agreed to put down his weapons and surrender. He told Amba that he couldn't defeat Bhishma and that Bhishma was the one she should seek refuge in. But Amba wasn't interested in anything but revenge at this point and she said <a href="http://sacred-texts.com/hin/m05/m05189.htm">this</a>:</p>
<blockquote>
<p>As regards myself, I will not go a second time to Bhishma. I will, however, O perpetuator of Bhrigu's race, go thither, O thou endued with wealth of asceticism, where I may (obtain the means to) myself slay Bhishma in battle!</p>
</blockquote>
<p>So she engaged in Tapasya (deep meditation) until Shiva appeared before her, and she asked that she be reborn as a man so that she could kill Bhishma. Shiva granted her the boon, and Amba immediately jumped into a fire. She was reborn as Draupadi's brother Shikhandi, who was instrumental in Bhishma's death, because Bhishma was unwilling to fight someone who had been a woman in a past life.</p>
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<p>How did Lord Mahavishnu get the Sudarśana Chakra? Why is it called the ultimate weapon among other weapons?</p>
| 2181 | 2175 | 26 | 2 | 2175 | 24 | What is the story of the "Sudarśana Chakra"? | 3 | 2181 | <p>The Sudarshana Chakra was created by the divine architect Vishwakarma. As I discuss in <a href="https://hinduism.stackexchange.com/a/545/36">this answer</a>, Vishwakarma's daughter Sanjana married Surya the sun god. But she couldn't withstand his brilliance, so she ran away to the Earth. Eventually Surya found her, and he told Vishwakarma to reduce his brilliance so that Sanjana would be able to be around him. So Vishwakarma reduced Surya's brilliance an eighth, and then fashioned that excess brilliance into various weapons including the Sudarshana Chakra, as <a href="http://www.sacred-texts.com/hin//vp/vp076.htm" rel="noreferrer">described</a> in the Vishnu Purana:</p>
<blockquote>
<p>To diminish his intensity, Viśwakarman placed the luminary on his lathe, to grind off some of his effulgence; and in this manner reduced it an eighth, for more than that was inseparable. The parts of the divine Vaishńava splendour, residing in the sun, that were filed off by Viśwakarman, fell blazing down upon the earth, and the artist constructed of them <strong>the discus of Vishńu</strong>, the trident of Śiva, the weapon of the god of wealth, the lance of Kártikeya, and the weapons of the other gods: all these Viśwakarman fabricated from the superfluous rays of the sun.</p>
</blockquote>
<p>Chapter 78 of the <a href="http://www.ramayana.pushpak.de/pdf/markandeya_en.pdf" rel="noreferrer">Markandeya Purana</a> (page 137) provides more detail about what was made from the briliance:</p>
<blockquote>
<p>The earth was engendered by that portion of his effulgence which was identical with Rik - the etherial region was created by what was identical with Yajur and heaven by what was identical with Saman. The Divine Architect, made with those fifteen divisions of his effulgence that had been exhausted, the trident of Siva, <strong>the discus of Vishnu</strong>, the dreadful maces of Vasus, Sankara and the fire god, the conveyance of the god of riches and other shining weapons of Yakshas, Vidyadharas and other celestials. Thenceforward the Divine Sun bears only the sixteenth portion of his effulgence, which was thus distributed into fifteen divisions by the celestial Architect Viswakarman. </p>
</blockquote>
<p>But Vishnu didn't get the Sudarshana Chakra directly from Vishwakarma; he got it from Shiva, as the sage Upamanyu <a href="http://www.sacred-texts.com/hin/m13/m13a014.htm" rel="noreferrer">describes</a> to Krishna in the Anushasana Parva of the Mahabharata:</p>
<blockquote>
<p>The discus which thou bearest, O sinless one, was given unto thee by Mahadeva.... Wonderful and irresistible in energy it was given unto thee by that illustrious god. In consequence of its blazing energy it was incapable of being gazed at by any person save Siva the wielder of Pinaka. It was for this reason that Bhava (Siva) bestowed upon it the name of Sudarsana. From that time the name Sudarsana came to be current in all the worlds.</p>
</blockquote>
<p>Note that Upamanyu says "thou" only because Krishna is an incarnation of Vishnu, not because it's how Krishna himself got the Sudarshana Chakra. Krishna actually got it from Varuna the ocean god, as I discuss in <a href="https://hinduism.stackexchange.com/a/1991/36">this answer</a>. And since you asked about the power of the Sudarshana Chakra, <a href="http://www.sacred-texts.com/hin/m01/m01228.htm" rel="noreferrer">here's</a> how Agni the fire god describes it to Krishna in the Adi Parva of the Mahabharata:</p>
<blockquote>
<p>With this, O slayer of Madhu, thou shalt be able without doubt to vanquish in battle even foes that are not human. With this weapon, without doubt, thou shalt be superior in battle to men and gods, and Rakshasas and Pisachas, and Daityas and Nagas. And thou shalt certainly be able with this to smite all. And, O Madhava, hurled by thee in battle at thy foes, this weapon will irresistibly slay the enemy and again come back into thy hands.</p>
</blockquote>
<p>The Srimad Bhagavatam gives a <a href="http://vedabase.com/en/sb/6/8/23" rel="noreferrer">similar description</a> of its power:</p>
<blockquote>
<p>Set into motion by the Supreme Personality of Godhead and wandering in all the four directions, the disc of the Supreme Lord has sharp edges as destructive as the fire of devastation at the end of the [Yuga]. As a blazing fire burns dry grass to ashes with the assistance of the breeze, may that Sudarśana cakra burn our enemies to ashes.</p>
</blockquote>
<p>It should also be noted that when the demon Hayagrivasura stole the Vedas, he also stole Vishnu's Sudarshana Chakra, so Vishnu got it back after killing him in his Matsya incarnation, as Sugriva <a href="http://www.valmikiramayan.net/utf8/kish/sarga42/kishkindhasans42.htm#Verse28" rel="noreferrer">says</a> in the Kishkindha Kanda of the Ramayana. (The translation of that verse is inaccurate though, because it makes it sound as if Hayagrivasura always had it.)</p>
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<p>What is the duration (timeline) of the four <em>Yugas</em> in Hindu cosmology?</p>
| 16085 | 2220 | 13 | 2 | 2220 | 7 | What is the duration (Timeline) of the four "Yugas"? | 6 | 16085 | <p>I would agree with those answers, which suggest following durations:</p>
<ol>
<li><strong>Krita Yuga 4800 years</strong></li>
<li><strong>Treta Yuga 3600 years</strong></li>
<li><strong>Dwapara Yuga 2400 years</strong></li>
<li><strong>Kali Yuga 1200 years</strong></li>
</ol>
<p>Here is the scriptural proof from <a href="http://www.hinduscriptures.in/scriptures/itihaas/mahabharat/text-with-translation/vol-viii/chapter-231/topic-1" rel="nofollow noreferrer">Moksha Dharma Parva</a> (assuming that it's not interpolated):</p>
<blockquote>
<p>I shall, in their order, tell thee the number of years, that are (thus) for different purposes computed differently in respect of the Krita, the Treta, the Dwapara, and the Kali yugas. <strong>Four thousand years</strong> <strike>(of the deities)</strike> is the duration of the first or Krita age. The morning of that epoch consists of <strong>four hundred years</strong> and its evening is of <strong>four hundred years</strong>. As regards the <strong>other yugas</strong>, the duration of each gradually <strong>decreases by a quarter</strong> in respect of both the substantive period with the conjoining portion and the conjoining portion itself.</p>
</blockquote>
<p><em>Krita yuga</em> is 4000 + 400 + 400 = 4800 years. Other subsequent Yuga-s reduce by quarter, i.e. 1200 (1000 + 100 + 100) years. I have found some issues with Sanskrit translation, but have accepted above.</p>
<hr />
<p>There are some interesting counter questions to be discussed in this regard.</p>
<pre><code>Q-1: "Are these human years or some divine years?"
</code></pre>
<blockquote>
<p>चत्वार्याहुः सहस्राणि वर्षाणां तत्कृतं युगम्। <br> तस्य तावच्छती संध्या संध्यांशश्च तथाविधः ।।२०।।<br>
Four thousand <strike>celestial</strike> years is the duration of the first or Krita age. The morning of that cycle consists of four hundred years and its evening is of four hundred years.</p>
</blockquote>
<p>They are indeed <strong>human years</strong>. The above verse (Verse-20 from MahAbhArata book > Volume-8 > Chapter-231 > Page-178), does not show anything related to deity or celestial, even though it's translated such by few people.<br />
Moreover, if we start multiplying according to "deity" years, then it will come up with very unrealistic figures, which are simply unbelievable.</p>
<pre><code>Q-2: "Then what's the relation between human year & deity year?"
</code></pre>
<p>In the same source, we can find relation of human years with <em>pitri</em>-s & <em>divine</em>-s:</p>
<blockquote>
<p>The sun makes the day and the night for the world of man. The night is for the sleep of all living creatures, and the day is for the doing of action. A month of human beings is equal to a day and night of the Pitris. That division (as regards the Pitris) consists in this: the lighted fortnight (of men) is their day which is for the doing of acts; and the dark fortnight is their night for sleep. <strong>A year (of human beings) is equal to a day and night of the gods</strong>. The division (as regards the gods) consists in this: the half year for which the sun travels from the vernal to the autumnal equinox is the day of the deities, and the half year for which the sun travels from the latter to the former is their night.</p>
</blockquote>
<p>This is the only relation I could find between humans & deities/gods.</p>
<pre><code>Q-3 "How the Brahman's time is related to humans?
</code></pre>
<p>From the same source, 12000 years make a Yuga ( = Krita + Treta + DwApara + Kali). Thousand such Yuga-s duration make Brahman's day (i.e. morning, to be specific) and Thousand such Yuga-s duration makes Brahman's night.</p>
<blockquote>
<p>The learned say that these twelve thousand years constitute what is called a yuga. A thousand such yugas compose a single day of Brahman. The same is the duration of Brahman's night.</p>
</blockquote>
<p>That means <strong>Brahman's full cycle constitutes 24 million years</strong>.</p>
<pre><code>Q-4: "What happens during Brahma's day & night?
</code></pre>
<p>The manifestation occurs only during the 1st half of 12 million years. Remaining part is completely void or Moskha.</p>
<blockquote>
<p>With the commencement of Brahman's day the universe begins to start into life. During the period of universal dissolution the Creator sleeps, having recourse to yoga-meditation. When the period of slumber expires, He awakes. That then which is Brahman's day extends for a thousand such yugas. His nights also extends for a thousand similar yugas. They who know this are said to know the day and the night. On the expiry of His night, Brahman, waking up, modifies the indestructible chit by causing it to be overlaid with Avidya. He then causes Consciousness to spring up, whence proceeds Mind which is identical with the Manifest.</p>
</blockquote>
<p>This has a striking similarity with what Krishna said in Gita:</p>
<blockquote>
<p>BG 8.17, 8.18, 8.19 - Knowing that thousand eras constitute a day of Brahman, [and] thousand eras complete a night, are the people who know day, [and] night. On arrival of day, all manifestations originate from "Unmanifest"; On arrival of night they annihilate into [what is] known as "Unmanifest" only. <strong>This [same] elementary world only happens again & again</strong>; Annihilates upon arrival of night, [and] originates upon arrival of day.</p>
</blockquote>
<pre><code>Q-5: "If manifestation happens within 12 million years, then what about dinosaurs?"
</code></pre>
<p>Dinosaurs happened supposedly before 65 million years before. Even so called "big bang" happened 4.5 billion years ago. And it's difficult to fit them in the 12 million box. This could be the inspiration for those, who come up with superlative figures of each yuga (e.g. 432000 years for Kali).</p>
<p>However, this can be explained in following ways:</p>
<ul>
<li>Dinosaurs & Big bang were dated X million/billion years ago using certain technique. As certain principles change over time, this may also change. May be we don't have full knowledge of dating back.</li>
<li>Assume that the dating is 100% accurate. In such case, we may think of video game analogy. Super Mario is the most famous game in the world. It has multiple stages (i.e. 30+ depending on version). Each stage has its own imagination for animals & plants. However, Mario can be limited within this 30+ stages. If someone digs into the evolution of those animals & plants, then they may really find the duration beyond those 30+ rounds. But in reality, they never evolved like that. Mario, plants, animals, queen & dragon just existed.</li>
</ul>
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<p>I have heard that Jesus is an avatar of Lord Vishnu (or even a reincarnation of Krishna).</p>
<p>Is this true?</p>
| 2241 | 2237 | 46 | 2 | 2237 | 49 | Is Jesus an avatar of Lord Vishnu? | 6 | 2241 | <p>According to Bhavishya Purana, Jesus is reincarnation of one of the greatest <em>Bhaktas</em> of lord Vishnu known as <strong>Dhruva Rishi</strong>. That's why he was born out of <em>kumari garbha</em> (virgin's womb) under Pole star (<em>Dhruva Tara</em> in Hindi). Bhavishya purana addresses Jesus reincarnation of Dhruva Rishi as <code>Kumarigarbhasambhavaam</code>(born from a virgin Kumari).</p>
<p><a href="http://www.stephen-knapp.com/jesus_predicted_in_the_vedic_literature.htm" rel="noreferrer">Bhavishya purana describing about Jesus Christ</a>.</p>
<p>Here is some of the excerpt from above source:</p>
<blockquote>
<p>Dr. Vedavyas, a research scholar with a doctorate in Sanskrit, discusses some important prophecies from the Bhavishya Purana, which he says dates back to 3000 B.C. He states that one prophecy describes the future appearance of Isha putra, the son (putra) of God (Isha)(Jesus Christ), born of an unmarried woman named Kumari (Mary) Garbha Sambhava. He would visit India at the age of thirteen and go to the Himalayan Mountains and do tapas or penance to acquire spiritual maturity under the guidance of rishis and siddha-yogis before going back to Palestine to preach to his people. So, if Jesus was trained by the sages of India, this would explain why he was able to perform various miracles (siddhas). It also explains why there are so many philosophical similarities between early Christianity and Hinduism.</p>
</blockquote>
<p><strong>Note:</strong> Bhavishya Purana is no longer in yathaswaroop (as it was) nd Bhavishya Purana is a controversial subject and is not considered genuine (as it was written), <a href="http://www.sanskritimagazine.com/indian-religions/hinduism/really-prophecy-jesus-vedas/#" rel="noreferrer">More on this subject</a> </p>
<p>I don't mean any Offence on (towards) any Religion or anyone's religious believes. I am just expressing what I came to know when I searched for Jesus in Sanatan Dharma Scriptures.</p>
<p>So as a concluding statement, it is up to your buddhi/viveka (intellect) to decide what is correct or incorrect, and seeing the proofs I say <strong><em>JESUS WAS/MIGHT-BE A BHAKTA NOT AVATAR OF Shriman Narayana</em></strong>.</p>
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<p>In Hinduism, every God is having its own image/form and characteristics. </p>
<p>Is there any God who having no form/image in Hinduism?</p>
| 2272 | 2259 | 10 | 2 | 2259 | 10 | Does any God exist without form/image in Hinduism? | 4 | 2272 | <p>In Hinduism God has two forms or modes: <em>Saguna Sakara</em> (with form and characteristics) and <em>Nirguna Nirakara</em>(without form and characteristics):</p>
<blockquote>
<p><em>dve vāva brahmaṇo rūpe, mūrtaṃ caivāmūrtaṃ ca</em> [Brh. Up - 2.3.1]<br>
-God (Brahman) has two modes, formless (<em>nirakara</em>) and form (<em>sakara</em>).</p>
</blockquote>
<p>So even though we see God being worshipped in many forms, all of them do not have a form too. Just like our soul is without form but externally our body has a form, God is also both with and without form. It is only for our easy apprehension and concentration that we think of Him in many different forms. So the Bhagavatam also says thus:</p>
<blockquote>
<p><em>iti mūrty-abhidhānena mantra-mūrtim amūrtikam<br>
yajate yajña-puruṣaṁ sa samyag-darśanaḥ pumān</em> [SB - 1.5.38]</p>
<p><strong>Meaning</strong><br>
Thus he is the actual seer who worships, in the form of transcendental sound representation, the Supreme Personality of Godhead, Viṣhṇu, who has no material form.</p>
</blockquote>
<p>So <strong>even Lord Vishnu, whom we generally think of as four handed, is also worshiped without form</strong>. His four handed form has symbolic meaning. </p>
<p>Now the thing is, <strong>when God is considered in His formless and attribute-less form, there remains nothing to distinguish Him as Siva, Brahma or Vishnu</strong>. Only when we see some form or characteristics that we identify Him as a certain God. So the formless Brahma can be called by any name. But <strong>most often the name Siva is used to denote the formless quality-less Brahman</strong>:</p>
<blockquote>
<p><em>śivaiko brahmarupatvānniṣkalaḥ parikīrtitaḥ</em> [Shv. Pu. - 1.5.10]<br>
- Shiva alone, being Brahman, is known as formless and quality less.</p>
</blockquote>
<p>So the answer to your question is, every worshiped form of God (not demigods) is also devoid of form, but the mode of God which doesn't have any specific picture, idol or image is <strong><em>nirakara Brahman</em></strong>. But even then because we, as humans, have form, some worshipers of <em>nirakara</em> Brahman try to represent formless Brahhman with fire which also doesn't have a specific form.</p>
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<p>According to <a href="http://timesofindia.indiatimes.com/life-style/Shiva-The-Supreme-And-Shankar-The-Deity/articleshow/2841133.cms">TimesofIndia</a>,</p>
<blockquote>
<p>There is a subtle difference between the Supreme Soul Shiva and Shankar the deity. The Supreme has been worshipped in the oval or egg-shaped form of the <em>Shivalingam</em>.</p>
</blockquote>
<p><sub><a href="http://www.speakingtree.in/spiritual-blogs/seekers/faith-and-rituals/difference-between-shiva-shankara">Even Speaking tree states they are different</a> </sub></p>
<p>This did confuse me. I was thinking them as one. Can someone please shed light on this topic? (<em>maybe from scriptures</em>)</p>
<p>If they are different deity forms, please explain the difference between them.</p>
| 2294 | 2278 | 16 | 2 | 2278 | 15 | Are Lord Shiva and Lord Shankar two different deities? | 5 | 2294 | <p>Yes, there is a technical difference. Generally these two terms are used interchangeably as a synonym. But Shankara, Rudra, Mahadeva, etc. mean the God who dwells in the Kailasha mountain. And Shiva means His absolute formless mode of bright light.</p>
<h1>Shiva</h1>
<p>The Linga Purana has the description regarding the origin of Siva which goes something like below:<br>
Just before the beginning of the creation, Brahma and Vishnu had some disagreement and a quarrel ensued. At that time a column of bright light appeared before them and solved their issues. That bright light is described as below:</p>
<blockquote>
<p><em>jvālāmālāsahasrāḍhyaṃ kālānalaśatopamam<br>
kṣayavṛddhivinirmuktamādimadhyāṃtavarjitam</em> [LP - 1.17.34]</p>
<p><strong>Meaning</strong><br>
That linga was surrounded by thousands of flames and hot like fire of death. Without any beginning, middle and end, that was free from decay and growth.</p>
</blockquote>
<p>This endless formless form of bright light is known as Shiva:</p>
<blockquote>
<p><em>śivaiko brahmarupatvānniṣkalaḥ parikīrtitaḥ</em> [Shv. Pu. - 1.5.10]<br>
- Shiva alone, being Brahman, is known as formless and quality less.</p>
</blockquote>
<h1>Shankara or Rudra</h1>
<p>The Vishnu Puran has the following description regarding origin of Rudra:</p>
<blockquote>
<p>Later on Brahma commenced the process of creation. During that time he desired a child like himself. Then a blue-red colored child appeared on his lap and started crying as he wanted a name. Brahma named him Rudra, but he still continued to cry. So Brahma gave him another seven names. They are: Bhava, Sarva, Ishana, Pashupati, Bhima, Ugra and Mahadeva. Rudra married to Sati, the daughter of Daksha. Sati getting angry on Daksha gave up her life and reborn as Parvati, the daughter of Himavat and Mena. Then Hara (Shiva) again married Parvati. [VP - 1.8.2-14]</p>
</blockquote>
<p>Also, in the Gita Shri Krishna says He is Shankara among all the <em>rudras</em>:</p>
<blockquote>
<p><em>rudrāṇāṁ śaṅkaraś cāsmi</em> [BG - 10.23]<br>
- Of all the Rudras, I am Shankara</p>
</blockquote>
<p>So it means Shankara is a Rudra. Hence, although Shiva and Shankara both imply the same deity, Shiva means his formless pure bright light form (meditated upon by Yogis) and Shankara means his commonly known Kailasa dwelling ascetic form (worshiped by devotees).</p>
<hr>
<h1><strong>Update</strong></h1>
<p>To remove the doubt that some may incur, I am explaining it further. Shiva, Mahadeva, Shankara, Rudra, or whatever name we may say for the Kailasa dwelling God, the fact remains the same that He has a formless aspect. So we can say Shiva, Mahadeva, Shankara, or any other name has a formless aspect. For example, Keshav cites a <a href="http://books.google.com/books?id=pQNi6kAGJQ4C&lpg=PA90&dq=mahadeva%20formless%20purana&pg=PA90#v=onepage&q=mahadeva%20formless%20purana&f=false">statement from a book</a> which says as per Kurma Purana Mahadeva is by nature formless. The verse actually exists in the purana and it is as below:</p>
<blockquote>
<p><em>arūpaḥ kevalaḥ svastho mahādevaḥ svabhāvataḥ</em> [Kurm. Pu. - 1.10.82]<br>
- Mahadeva is by nature formless, single, dwelling in his own self. </p>
</blockquote>
<p>This verse doesn't say Mahadeva is the formless aspect, but it says by nature He is formless. So this means, He has a more general aspect that is endowed with form. And we all know that general form having the moon on his head. For example the following verse states the form:</p>
<blockquote>
<p><em>tadantare mahādevaḥ śaśāṅkāṅkitaśekharaḥ<br>
prasādābhimukho rudraḥ prādurāsīnmaheśvaraḥ</em> [Kurm. Pu. - 2.1.31]</p>
<p><strong>Meaning</strong><br>
Then Rudra, the great lord Mahadeva, whose head is endowed with the moon, appeared with a smiling face.</p>
</blockquote>
<p>But forms like these are illusory as stated in the previous line of the book or in the verse [1.10.82]. So if forms like these are illusory and dependent, then which one is the independent formless form? Well, that formless aspect, although can be referred by any name, generally referred as Shiva. So Shiva also means the formless form that Yogis meditate upon as already mentioned in the answer :</p>
<blockquote>
<p><em>jyotiḥ paśyanti yuñjānāstasmai yogātmane namaḥ<br>
yayā saṃtarate māyāṃ yogī saṃkṣīṇakalmaṣaḥ<br>
prapadye tat paraṃ tattvaṃ tadrūpaṃ pārameśvaram<br>
nityānandaṃ nirādhāraṃ niṣkalaṃ paramaṃ śivam</em> [Kurm. Pu. - 1.10.70,72]</p>
<p><strong>Meaning</strong><br>
To Him whom the yogis see as the bright light and by whom the yogis becoming sinless cross over <em>maya</em>, I offer my obeisance. I surrender to that supreme essence, supreme lord, always blissful, independent, without from (parts) supreme Shiva.</p>
</blockquote>
<p>Because a person's name which is a Sanskrit word can have a meaning, someone may argue that the name Shiva in the above verse means auspiciousness, a quality of the deity not the deity Himself. But if the meaning is taken literally, then the same will also apply to Mahadeva. Beacuse Madhadeva can literally mean the title or definition (<em>saṃjñā</em>) meaning great god or it can also mean the Rudra named Mahadeva that originated from Brahma as stated above from Vishnu Purana. The same names are also given in Kurma Purana:</p>
<blockquote>
<p><em>bhavaḥ śarvastatheśānaḥ paśūnāṃ patireva ca<br>
bhīmaścogro mahādevastāni nāmāni sapta vai</em> [Kurm. Pu. - 1.10.26]</p>
<p><strong>Meaning</strong><br>
He has these seven names: Bhava, Sarva, Ishana, Pashupati, Bhima, Ugra and Mahadeva.</p>
</blockquote>
<p>So literally the title Mahadeva can be addressed to the formless Brahman or any other god, but generally it means the moon crested form of Shiva. Nevertheless, to make it more clear I am citing another verse which makes the subtle difference more apparent:</p>
<blockquote>
<p><em>mahādevaṃ arcayitvā śivasāyujyamāpnuyāt</em> [Kurm. Pu. - 2.35.31]<br>
- By worshipping Mahadeva, the worshipper obtains <em>sayujya</em> (identity) with Shiva.</p>
</blockquote>
<p>We know <em>sauyjya</em> means a type of <em>mukti</em> where the soul merges in the formless Brahman, and here the term Siva is explicitly used apart from Mahadeva to refer to the formless Brahman where the <em>jiva</em> merges. Even to describe the one and only supreme Brahman, the word Shiva has been used:</p>
<blockquote>
<p><em>nityānandamamṛtaṃ satyarūpaṃ śuddhaṃ vadanti puruṣaṃ sarvavedāḥ<br>
tamomiti praṇaveneśitāraṃ dhāyāyanti vedārthaviniścitārthāḥ<br>
na bhūmirāpo na mano na vahniḥ prāṇo'nilo gaganaṃ nota buddhiḥ<br>
na cetano'nyat paramākāśamadhye vibhāti devaḥ śiva eva kevalaḥ</em> [Kurm. Pu. - 2.10.15,16] </p>
<p><strong>Meaning</strong><br>
All the Vedas state that the <em>purusha</em> (or supreme entity) is always blissful, pure, and has the form of truth. Those who have understood the meaning of the Vedas meditate upon Him through the <em>pranava</em> (OM). Neither the earth, nor the water, nor the mind, nor the speech, life air, wind or sky, nor the intellect, nor the consciousness, nothing shines in the supreme sky, only one Shiva alone.</p>
</blockquote>
<h1>tl;dr;</h1>
<p>So from examples like these and above cited references, it is just apparent that there is a subtle difference between Shiva and other terms, even though they are used interchangeable at many places. But the names are used so interchangeably that it doesn't make much sense literally and depends upon the context. <strong>So the point is, even if the difference is subtle, it certainly holds true from the Yoga point of view where Shiva is most often used to denote the supreme Brahman.</strong></p>
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<p>Did Ravana really have ten heads? Or is it a mythical concept? </p>
<p>If he really had ten heads, who gave him this and what is the story behind it?</p>
| 2324 | 2280 | 15 | 2 | 2280 | 16 | Did Ravana have ten heads? | 3 | 2324 | <p>Yes, Ravana literally had ten heads. <a href="http://gdurl.com/6M4f" rel="noreferrer">This excerpt</a> from the Uttara Kanda of the Ramayana describes Ravana's birth:</p>
<blockquote>
<p>[T]he girl [Kaikeshi]... after a length of time brought forth a very terrible and hideous offspring having the form of a Rakshasa, — <strong>having ten necks</strong>, furnished with large teeth, and resembling a heap of collyrium, with coppery lips, twenty arms, huge faces, and flaming hair. On his having been born, jackals with flaming mouths and other ferocious beasts began to gyrate on the left. And that god showered down blood; and the clouds uttered forth harsh sounds. And the Sun was deprived of his splendour; and meteors began to dart to the earth. And the earth shook; and the wind swept away violently. And that lord of streams — the ocean, which was calm before, became agitated. And his sire resembling his grand-father named him, (saying), "As this one hath been born with ten necks, he shall be called Ten-necked."</p>
</blockquote>
<p>Now as described in <a href="http://gdurl.com/D2Di" rel="noreferrer">another excerpt</a> from the Uttara Kanda, Ravana cut off nine of his heads in the course of his Tapasya (deep metitation), but then Brahma restored them:</p>
<blockquote>
<p>And the Ten-necked one passed ten thousand years without fare. On a thousand years being complete, he offered his own head as a sacrifice to Fire. In this way he passed away nine thousand years ; and nine of his heads entered into Fire. And as in the tenth year he intended to strike off his tenth head, [Brahma] the Great-father presented himself at that place.... [Brahma said] "Hear! I having been gratified, will
confer on thee a fresh boon. O Rakshasa, O sinless one, <strong>those heads of thine which have been offered as sacrifices and which have sunk into the fire, shall again be thine.</strong></p>
</blockquote>
<p>Ravana's heads also play a role in the final battle between Rama and Ravana, because as Rama kept cutting Ravana's heads off they kept magically regrowing, as <a href="http://www.valmikiramayan.net/yuddha/sarga107/yuddhaitrans107.htm#Verse55" rel="noreferrer">described</a> in the Yuddha Kanda of the Ramayana:</p>
<blockquote>
<p>Thereupon, the great-armed Rama who augmented the fame of the kings born in Raghu dynasty, stretching with anger, the serpent-like arrow with his bow, chopped off the glorious head of Ravana, which was graced with blazing ear-rings. Then, all the three worlds saw that head, fallen on the ground. Another head, exactly similar to that head, cropped up on the shoulders of Ravana. That second head was again chopped off by Rama, possessing a swift hand and who was swift in his act. The second head of Ravana was cut off by arrows in that battle. Soon after that head was chopped off, it again rose into view. Rama chopped off that head too with his arrows looking like thunderbolts. In the same manner, a hundred of Ravana's heads of equal splendour were chopped off by Rama. Yet, no certainty about Ravana's death could be seen. </p>
</blockquote>
<p>It was only when Rama <a href="http://www.valmikiramayan.net/yuddha/sarga108/yuddhaitrans108.htm#Verse17" rel="noreferrer">hit Ravana's chest</a> with a Brahmastra that Ravana finally died.</p>
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<p>It is said that King Vikramaditya lived for exact 2000 years. How did he managed to live so long? was that a boon from some God? or was it a trick?</p>
| 2295 | 2291 | 6 | 2 | 2291 | 5 | Who gave boon to Vikramaditya to live for 2000 years and why? | 3 | 2295 | <p><strong>Lord Indra</strong> offered with a throne to King Vikramaditya for solving a curious quest of greatest dancer among <em>Aspsaras</em> (<em>Rambha</em>, <em>Urvasi</em>, <em>Menaka</em> and <em>Tilottama</em>). </p>
<p><a href="http://hindumythologyforgennext.blogspot.in/2012/08/vikramaditya-and-apsaras.html" rel="nofollow">Blog link</a></p>
<blockquote>
<p>Indra was pleased. He had found someone who could be sent to Kaushika. He turned to Vikramditya, 'King! You may not know it, but you have done a great service for me! In appreciation of this I will give you a throne...The throne was given to me by Lord Shiva himself! It is no ordinary throne. Only the greatest of the kings can sit on it. <strong>Any king who sits on the throne would rule for a thousand years</strong>. You have proved to me that you are more than deserving to sit on the throne! I will give the throne to you.'</p>
</blockquote>
<p>The throne has 32 puppets with 32 steps. It is said that the puppets were cursed <em>Apsaras</em>.</p>
<p>So, the throne made King Vikramaditya to rule for 1000 years. To accompany his Brother Vikramaditya for 1000 years, Bhatti (<em>a very clever minister</em>) does worship to <strong>Goddess Kali</strong> to get boon for 2000 years instead of 1000 years. Goddess Kali instructs Bhatti to bring head of his brother Vikramaditya to get the boon. As instructed, Bhatti went to Vikramaditya's room and woke him up (<em>as killing(unnecessary violence) is sin/Adharma</em>) and then he states the offer presented by Goddess Kali to him. Vikramaditya without hesitation said to take his head. So, Bhatti did so, he cuts off his head and presented to Goddess Kali in the temple. Happy to see that, Goddess Kali gave him the boon to live for 2000 years. But Bhatti grinned saying:</p>
<blockquote>
<p>My brother was booned to rule for 1000 years on the throne by lord Indra which was clearly became false by his dead then how can I trust your boon now?</p>
</blockquote>
<p>Understanding the cleverness of Bhatti, Goddess Kali granted Bhatti the boon to live for 2000 years and made Vikramaditya alive. She told him to rule for 6 months every year and other 6 months go for tour (<em>Bhatti explains the trick of why he asked for 2000 years instead of 1000 years to Goddess kali</em>) <sup>need citation</sup>. So that both the brothers can live for 2000 years. While Vikramaditya was away from the throne, Bhatti used to rule the Kingdom.</p>
<p>There are many stories or adventures related to Vikramaditya which were mostly happened when He was away from the throne for 6 months.</p>
<p>Having said the above, both Vikramaditya as well as Bhatti were great devotees of Goddess Kali. It is said that Vikramaditya used to talk with Goddess Kali frequently in a temple of Ujjain.</p>
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<p>As per <em>Adwaitha - Siddhantha</em>, after a person's death, <em>Aatma</em> will merge with supreme one, called <em>Paramathma</em>. </p>
<p>My question is, how can we know that an Aatma got <em>Moksha</em>? Is there any way to identify it?</p>
| 2307 | 2304 | 13 | 2 | 2304 | 10 | How can we know that an Aatma got Moksha? | 6 | 2307 | <p>No there isn't any way to identify that one got mokshya or not as no one has any idea about how the atma is(<em>as its so small as mentioned below and no ordinary human being can see it without the help of supreme Lord</em>) and whose atma it is, only paramathma knows about it. </p>
<blockquote>
<p>When the upper point of a hair is divided into one hundred parts and
again each of such parts is further divided into one hundred parts,
each such part is the measurement of the dimension of the spirit soul.</p>
<p>Source : <a href="http://vedabase.com/bg/2/17/en" rel="noreferrer"> Śvetāśvatara Upaniṣad (5.9) </a></p>
</blockquote>
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<p>I've heard that the <a href="https://en.wikipedia.org/wiki/I%E1%B9%A3%E1%B9%ADa-devat%C4%81_(Hinduism)" rel="noreferrer">Ishta-Deva</a> is pre-decided for each person.</p>
<p>How do you know who your Ishta-Deva is?</p>
| 2344 | 2316 | 17 | 2 | 2316 | 12 | How do you find out your Ishta-Deva (personal deity)? | 8 | 2344 | <p>The key role in revealing one's Ishta Devata plays the <em>Atma Karaka</em>. Atma Karaka is the planet that has the highest longitude. To find one's Ishta Devata we have to look at the Atma Karaka in Navamsa, since the Navamsa shows blessings of God onto the native and the way in which the native communicates with God.</p>
<p>Atma Karaka in Navamsa is called the "<em>Karakamsa</em>". The 12th from the Karakamsa determines the "Istha Devata". The 12th house from the karakamsa is called the "<em>Jivanmuktamsa</em>". This is the house signifying the emancipation of the soul and we have to examine this house in order to find one's Ishta Devata. If there is a graha in the Jivanmuktamsa, it signifies the Devata. If there are more grahas than one, we choose the strongest. If there is no graha in the Jivanmuktamsa, you can see whether any Grahas are aspecting the 12th. If no Grahas aspect it, you can take the 12th Lord as Ishta Devata.</p>
<blockquote>
<p>The deities are worshipped based on the planets in the 12th from kaarakaamsha. Here are >the presiding deities for each planet who will be your Ishta Devata as per your horoscope.</p>
<ul>
<li>Sun~ Vishnu/ Rama/ Shiva</li>
<li>Moon ~ Krishna/Parvati</li>
<li>Mars ~ Hanuman/ Subramanya/ Sri Narasimha</li>
<li>Mercury ~ Vishnu</li>
<li>Jupiter ~ Vishnu/ Sri Vamana/ Dattatreya/ Sai Baba</li>
<li>Venus ~ Mahalakshmi/ Parashurama</li>
<li>Saturn ~ ShaniDev/ Hanuman/ Kurma</li>
<li>Rahu ~ Durga/ Varaha</li>
<li>Ketu ~ Ganesh/ Matsya</li>
<li>Ascendent ~ Kalki</li>
</ul>
</blockquote>
<p><strong>For example</strong>: Sun in 12th from Atma Karaka shows a worshipper of Shiva and Moon in 12th from Atma Karaka shows a worshipper of Gouri.</p>
<p>Source : <a href="http://anu0562.blogspot.in/2010/05/ishta-devata.html" rel="nofollow noreferrer">Ishta Deva</a><br>
Source 2: Brihat Parashara Hora Shastra: <a href="https://archive.org/details/BPHSEnglish/BPHS%20-%201%20RSanthanam/page/n333/mode/2up?view=theater" rel="nofollow noreferrer">Chapter 33, Verse 63-74</a></p>
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<p>Why do Hindus worship different avatars of Gods and aspects of nature like Sun, Snake, Cow etc if they believe in only God which is Parabrahma? </p>
| 2328 | 2318 | 5 | 2 | 2318 | 6 | Why do Hindus worship different Gods if they believe in only one God which is parabrahma? | 5 | 2328 | <p>It is because, the one supreme God doesn't offer any material benefits to the worshipper. Rather, because material things cause attachment and bondage, He snatches away whatever material things his true devotee may have:</p>
<blockquote>
<p><em>yasyāhamanugṛhṇāmi hariṣye taddhanaṃ śanaiḥ<br>
tato'dhanaṃ tyajantyasya svajanā duḥkhaduḥkhitam</em> [SB - 10.88.8] </p>
<p><strong>Meaning</strong><br>
I gradually take away his wealth whomever I show my favour and grace. Then due to poverty his friends and relatives abandon him and thus he suffers distress after distress.</p>
</blockquote>
<p>Thus, in the heart of a devotee detachment towards this world grows and it becomes easier for him to think and concentrate on God more.</p>
<p>So people who are desrious of material benefits, instead of worshipping God, worship other demigods, <em>bhutas</em> (air, water, etc.), ghosts, manes, etc:</p>
<blockquote>
<p><em>kāmaistaistairhṛtajñānāḥ prapadyante 'nyadevatāḥ<br>
taṃ taṃ niyamamāsthāya prakṛtyā niyatāḥ svayā</em> [BG - 7.20]</p>
<p><strong>Meaning</strong><br>
Those whose intelligence has been stolen by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures.</p>
</blockquote>
<p>And secondly, people are under the influence of the threefold material nature of <em>satva</em>(goodness), <em>rajas</em>(passion) and <em>tamas</em> (ignorance). Hence, driven by their primary nature they even though believe in one supreme God, worship many other beings:</p>
<blockquote>
<p><em>yajante sāttvikā devānyakṣarakṣāṃsi rājasāḥ<br>
pretānbhūtagaṇāṃścānye yajante tāmasā janāḥ</em> [BG - 17.4]</p>
<p><strong>Meaning</strong><br>
Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.</p>
</blockquote>
<p>Only those whose minds are in pure goodness and who do not have any material desires worship the Supreme personality of Godhead.</p>
<p>Now the thing regarding worshipping <em>avatars</em> is that, <em>Parambrahma</em> has no material form. So for embodied beings like us who have a material form, it is very difficult to worship Parambrahma in His all pervading absolute formless form:</p>
<blockquote>
<p><em>kleśo ’dhika-taras teṣām avyaktāsakta-cetasām<br>
avyaktā hi gatir duḥkhaṁ dehavadbhir avāpyate</em> [BG - 12.5]</p>
<p><strong>Meaning</strong><br>
For those whose minds are attached to the unmanifested, impersonal feature of the Supreme, advancement is very troublesome. To make progress in that discipline is always difficult for those who are embodied.</p>
</blockquote>
<p>So instead of worshipping <em>Parambrahma</em>, most people worship His different avatars. But then, as you know, there are followers of Advaita and many other sects who do not worship any <em>avataras</em> but revere and meditate upon the formless <em>Parambrahma</em>. </p>
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<p>"I am God" if a human said it, truly believing it, that is. I know there are concepts like those of Brahman and Paramatma which indicate a unity of divinity, as well as the Sanskrit phrase "Tat twam asi" and the Bhagavad Gita's message (which seems to center a lot on the individual)...but do these add up such that the phrase "I am God" has some validity? </p>
| 2327 | 2325 | 6 | 2 | 2325 | 5 | How applicable is the phrase "I am God" to Hinduism? | 3 | 2327 | <p>If you want to know whether the phrase "I am God" has validity in Hinduism, that exact phrase is present in the <a href="http://www.universaltheosophy.com/sacred-texts/brihadaranyaka-upanishad/" rel="nofollow noreferrer">Brihadaranyaka Upanishad</a> (Nikhilananda's translation):</p>
<blockquote>
<p>They say: “Since men think that by the Knowledge of Brahman they become all, what, pray, was it that Brahman knew by which It became all?”</p>
<p>This [self] was indeed Brahman in the beginning. It knew itself only as “I am Brahman.” Therefore it became all. And whoever among the gods had this enlightenment, also became That [Brahman]. It is the same with the seers (rishis), the same with men. The seer Vāmadeva, having realized this [self] as That, came to know: “I was Manu and the sun.” And to this day, whoever in a like manner knows the self as “I am Brahman,” becomes all this [universe]. Even the gods cannot prevent his becoming this, for he has become their Self.</p>
</blockquote>
<p>(Note that Brahman is only one possible translation of the word "god"; see <a href="https://hinduism.meta.stackexchange.com/a/41/36">my answer</a> in Meta.) Now the question becomes how to interpret the passage. Some might interpret it as saying that the only thing that's keeping you from "becoming the universe" is that you don't realize that you're already the Universe. Others would say, however, that the passage means that you used to be Brahman and that you can become Brahman after you realize your former state, but that you're not Brahman right now.</p>
<p>The Hindu religion doesn't have a single position about the relationship between Jivatma, the individual soul, and Paramatma, the supreme soul or soul of the gods. Rather, different sects of Hinduism, like Advaitam, Dvaitam, and Visishtadvaitam, have differing views on the question.</p>
<p>According to Adi Shankaracharya's philosophy of <a href="http://en.wikipedia.org/wiki/Advaita_Vedanta" rel="nofollow noreferrer">Advaitam</a>, Jivatma is already identical to Paramatma, he just doesn't realize it yet because he's in the illusion of Maya. Madhvacharya's philosophy of <a href="http://en.wikipedia.org/wiki/Dvaita" rel="nofollow noreferrer">Dvaitam</a>, on the other hand, posits that Jivatma and Paramatma are totally seperate, and that the best the Jivatma can hope for is to get into more elevated state, never actually becoming one with Paramatma, as I discuss in <a href="https://hinduism.stackexchange.com/a/515/36">this answer</a>. And Ramanujacharya's philosophy of <a href="http://en.wikipedia.org/wiki/Vishishtadvaita" rel="nofollow noreferrer">Vishistadvaitam</a> (the philosophy of Sri Vaishnavas like myself) advocates a compromise position, where there is larger whole but within that whole there is some division, akin to the relationship between a fetus and a pregnant woman; the fetus is a part of the pregnant woman's body, yet it's not the same as the pregnant woman herself.</p>
<p>And there are other philosophies like Chaitanya Mahaprabhu's <a href="http://en.wikipedia.org/wiki/Achintya_Bheda_Abheda" rel="nofollow noreferrer">Achintya Bheda Abheda</a>, where there is simultaneous oneness and difference, but where the coexistence of unity and plurality is beyond Man's comprehension.</p>
<p>So to sum up, while the phrase "I am Brahman" does occur in Hindu scripture, the larger question of whether you are Brahman right now is one that is hotly debated amongst the different sects.</p>
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<p>Can animals attain Moksha or do that have to take human birth to attain Moksha ?</p>
<p>There is this story of Gajendra Moksha where an elephant gets Moksha. Is it just a special case or is it possible by animals to attain Moksha. </p>
| 2361 | 2326 | 20 | 2 | 2326 | 16 | Can animals attain moksha? | 6 | 2361 | <p>No, animals don't attain <em>moksha</em>. Because the natural order is as below:</p>
<blockquote>
<p><em>sthāvarāḥ krimayo'vjāśca pakṣiṇaḥ paśavo narāḥ<br>
dārmmakāstridaśāstadūnamokṣiṇaśca yathākramam</em> [VP - 2.6.34]</p>
<p><strong>Meaning</strong><br>
After experiencing the sufferings of hell, the sinners go through the various stages of existence in the following order: immovable trees, worms, birds, animals, men, pious men,
gods and liberated souls.</p>
</blockquote>
<p>Moreover, if by <em>moksha</em> you mean, the advaita one, then by no means animals can attain that because they cannot cultivate the knowledge to ward away ignorance.</p>
<p>However, due to the grace of the Lord an animal certainly can attain <em>mukti</em>, just like Gajendra did [SB - 8.4.6]. But these are special cases when they were devotees of Lord in their previous births. For example, Gajendra was a devotee of the Lord:</p>
<blockquote>
<p>This Gajendra had formerly been a Vaiṣṇava and the king of the country known as Pāṇḍya, which is in the province of Draviḍa [South India]. In his previous life, he was known as Indradyumna Mahārāja. [SB - 8.4.7]</p>
</blockquote>
<p>Other than that, I have also heard that god-realized saints can also liberate animals if they want. But in anyway, animals can't attain <em>moksha</em> naturally by their own, because unlike humans, those are <em>bhoga yonis</em> (where one only experiences the deeds of his actions, doesn't accumulate newer ones). </p>
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<p>We all know that lord Hanuman is very powerful and he was friend of Sugriva, then why didn't he help Sugriva to get his throne back from his brother Vali (<em>by killing vali</em>)?</p>
<p>I know Vali was with boon that he will take 50% of power from his opponent who ever challenges him but I am sure this is not the reason behind lord Hanuman not fighting with Vali.</p>
| 9297 | 2331 | 14 | 2 | 2331 | 10 | Why didn't lord Hanuman help Sugriva to kill Vali? | 6 | 9297 | <p>Be Happy is right in answering this. </p>
<p>Shri Hanuman ji was certainly more powerful than Vali as well as Ravana. This fact is supported <a href="http://web--stock.in/001-Epics-PDF/Valmiki-Ramayan/Part-2/007-Valmiki-Ramayan-Part-II.pdf" rel="noreferrer">here, go through 35th and 36th sarga for details</a>
in Valmiki Ramayana.
<a href="https://i.stack.imgur.com/dK1AN.png" rel="noreferrer"><img src="https://i.stack.imgur.com/dK1AN.png" alt="enter image description here"></a></p>
<p>The text in image translates as (this is my translation, not the literal one):</p>
<blockquote>
<p>Shri Rama: Undoubtedly, there was no match of the strength that Vali and Ravana possessed, but i believe that even the strength of both of these put together cannot be matched with the strength of Hanuman.</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/cPzDH.png" rel="noreferrer"><img src="https://i.stack.imgur.com/cPzDH.png" alt="enter image description here"></a></p>
<p>The text in above image translates as (again my translation):</p>
<blockquote>
<p>Shri Rama: When Vali and Sugriv became enemy of each other; then as forest fire destroys trees, why did Hanuman not destroy Vali in the same way? This is difficult to understand.
I believe that Hanuman did not remember his strength at that time. That is why, he was left just to see his beloved Sugriv suffering in such a situation.</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/y4Mel.png" rel="noreferrer"><img src="https://i.stack.imgur.com/y4Mel.png" alt="enter image description here"></a></p>
<p>The translation is:</p>
<blockquote>
<p>Shri Agastya Rishi: O' Shri Rama! Whatever you say about Hanuman is all true. There is no match to Hanuman in strength, intelligence and speed.
O' destroyer of enemy, Shri Rama! <strong>Sages, whose curses are never vague, had cursed Hanuman that despite having the strength; he would be forgetful of the same.</strong></p>
</blockquote>
<p>The link is about conversation between Rishi Agastya ji and Shri Rama in Uttar Kand.</p>
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<p>We are aware of Draupadi as the wife of Pandavas whereas Subhadra is the wife of Arjuna and, <a href="https://en.wikipedia.org/wiki/Hidimbi" rel="noreferrer">Hidimbi</a> is the wife of Bhima.</p>
<p>Besides Draupadi, are there any other wives of Yudhisthir, Nakul and Sahdev? </p>
<p>Similarly, Pandava children, Abhimanyu, son of Arjuna-Subhadra and, Ghatotkacha, son of Bhima-Hidimbi are well-known.</p>
<p>What are the names of Draupadi's sons and other Pandava children, if they exist?</p>
| 2336 | 2333 | 19 | 2 | 2333 | 15 | Can anyone explain the family tree of Pandavas? | 6 | 2336 | <p>Name of sons of Draupadi are</p>
<blockquote>
<ul>
<li>Prativindhya from Yudhishthira</li>
<li>Sutasoma from Bheema</li>
<li>Srutakirti from Arjuna</li>
<li>Satanika from Nakul</li>
<li>Srutakarma from Sahadev</li>
</ul>
<p>Reference : <a href="http://en.wikipedia.org/wiki/Draupadi" rel="noreferrer">Wikipedia</a></p>
</blockquote>
<p>Yudhisthira, Nakula and Sahadeva also had a wife other than Draupadi</p>
<blockquote>
<p>Yudhisthira had other wife Devika, the daughter of Govasana of the
Saivya tribe, who bore him a son named Yaudheya.</p>
<p>Refer : <a href="http://en.wikipedia.org/wiki/Yudhisthira" rel="noreferrer">Yudhisthira </a></p>
<p>Nakula had other wife Karenumati, the daughter of the king of the
Chedi Kingdom, who bore him a son, Niramitra.</p>
<p>Refer : <a href="http://en.wikipedia.org/wiki/Nakula#Marriage" rel="noreferrer">Nakul</a></p>
<p>Sahadeva married his maternal cousin Vijaya, the daughter of Dyutimat,
the king of Madra, and had a son named Suhotra.</p>
<p>Refer : <a href="http://en.wikipedia.org/wiki/Sahadeva#Marriage" rel="noreferrer">Sahadeva </a></p>
</blockquote>
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<p>As we know there were many people who could have killed Ravana, like Lord Hanuman and Jambavan. But they didn't kill Ravana. Only Lord Rama did. Why?</p>
| 2340 | 2334 | 17 | 2 | 2334 | 15 | Why did only Lord Rama kill Ravana? | 4 | 2340 | <p>One important reason goes far back to even before Ravana was born. Ravan was actually one of the two gatekeepers at Lord Vishnu's abode Vaikuntha. Once, they stopped the four Sanat kumaras from entering into Vaikuntha and they got cursed. So they took take birth in demonic families as the Lord had desired:</p>
<blockquote>
<p>The Lord replied: O brāhmaṇas, know that the punishment you inflicted on them was originally ordained by Me, and therefore they will fall to a birth in a demoniac family. But they will be firmly united with Me in thought through mental concentration intensified by anger, and they will return to My presence shortly. [<a href="https://www.vedabase.com/en/sb/3/16/26" rel="nofollow noreferrer">SB - 3.16.26</a>]</p>
</blockquote>
<p>They later on took birth as Hiranakshya, Hirankashyapu in Satya Yuga, Ravana, Kumbhakrana in Treta Yuga, and Kamsa, Sisupala in Dwapara Yuga. So for their deliverance, Vishnu in His avatars had to kill them. So only Lord Rama Killed Ravana.</p>
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<p>Why did Lord Chaitanya appear on earth? Is he a Vishnu Avatar?</p>
| 2356 | 2349 | 9 | 2 | 2349 | 8 | Why did Lord Chaitanya appear on earth? | 4 | 2356 | <p><em>Harinama Sankirtana</em> (chanting of the Lord's names) is the prescribed spiritual duty for the people of Kali Yuga:</p>
<blockquote>
<p><em>kṛte yad dhyāyato viṣṇuṁ tretāyāṁ yajato makhaiḥ<br>
dvāpare paricaryāyāṁ kalau tad hari-kīrtanāt</em> [SB - 12.3.52]</p>
<p><strong>Meaning</strong><br>
Whatever result was obtained in Satya-yuga by meditating on Viṣṇu, in Tretā-yuga by performing sacrifices, and in Dvāpara-yuga by serving the Lord’s lotus feet can be obtained in Kali-yuga simply by chanting the name of Hari.</p>
</blockquote>
<p>Although the scriptures defined the prescribed duty, they didn't tech how to do it practically. For this pupose a teacher is required. And who could other than the God himself can teach us how to practice His <em>nama samkirtana</em>? So God from time to time takes birth here for teaching us the practical process:</p>
<blockquote>
<p><em>martyāvatāras tv iha martya-śikṣaṇaṁ<br>
rakṣo-vadhāyaiva na kevalaṁ vibhoḥ</em> [SB 5.19.5]</p>
<p><strong>Meaning</strong><br>
But God takes avatars here to teach or educate the people, not only just to kill the demons.</p>
</blockquote>
<p>It is for this reason that Lord Chaitanya took birth here. <strong>He revived the <em>samkirtana</em> movement, brought into public the Hare Krishna <em>mahamantra</em>, and staying as a <em>sannyasi</em> Himself, He taught others how to practice devotion through the process of chanting the Lord's names and forms.</strong> In those mediaval times irreligious activities had taken over and whether or not Lord Chaitanya's divinity is accepted, His activities and pastimes restored the <em>yuga dharma</em> and many people are getting the opportunity of chanting the Lord's names now. </p>
<p>So the Chaitanya Charitamrita states Shir Krishna's desire for taking birth as a devotee:</p>
<blockquote>
<p><em>yuga-dharma pravartāimu nāma-saṅkīrtana<br>
cāri bhāva-bhakti diyā nācāmu bhuvana</em> [CC - 1.3.19]</p>
<p><strong>Meaning</strong><br>
I shall personally inaugurate the religion of the age — nāma-saṅkīrtana, the congregational chanting of the holy name. I shall make the world dance in ecstasy, realizing the four mellows (<em>dāsya</em>, <em>sākhya</em>, <em>vāstalya</em>, <em>mādhurya</em>) of loving devotional service.</p>
</blockquote>
<p>So this was the primary reason behind Lord Chaitanya's appearance from Gaudiya Vaishnava perspective. You can read the <a href="http://vedabase.com/en/cc/adi/3" rel="noreferrer">third</a> and <a href="http://vedabase.com/en/cc/adi/4" rel="noreferrer">fourth</a> chapter of Chaitanya Charitamrita to know more about this.</p>
<p>Regarding Him being an <em>avatara</em> of Vishnu, people have different views. But in Gaudiya Vaishnavism, He is accepted as an incarnation of Vishnu or Shri Krishna [CC - 1.5.6]. <strong>Regardless of His divinity, He is revered as a spiritual teacher by whose mercy one crosses this material ocean filled with crocodiles of various opinions</strong>:</p>
<blockquote>
<p><em>śrī-caitanya-prabhuṁ vande bālo ’pi yad-anugrahāt<br>
taren nānā-mata-grāha-vyāptaṁ siddhānta-sāgaram</em> [CC - 1.2.1]</p>
<p><strong>Meaning</strong><br>
I offer my obeisances to Sri Caitanya Mahāprabhu, by whose mercy even an ignorant child can cross the ocean of theories filled with crocodiles of various opinions.</p>
</blockquote>
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<p>I heard that while Kamsa was dying, he cursed Shri Krishna that he (Shri Krishna) will also die in the hands of his nephew.</p>
<p>Shri Krishna had only one sister i.e Subhadra. So, while she was pregnant, Shri Krishna was telling her the secret of <a href="https://en.wikipedia.org/wiki/Padmavyuha" rel="noreferrer">Chakravyuha</a>, as it was a boring topic for her, she slept soon but the child inside her womb was listening to Shri Krishna's explanation.</p>
<p>The child was acknowledging that he is listening to the explanation by doing <em>hmm</em> sound frequently.</p>
<p>I heard that:</p>
<ul>
<li><p>Shri Krishna told the child about how to enter the Chakravyuha but not how to exit it so that the child will die in Chakravyuha and Shri Krishna can get rid of the curse. But some other sources say that Arjuna was explaining the Chakravyuha to Subhadra, when he explained the entering of Chakravyuha, Shri Krishna interrupted him and took him away.</p></li>
<li><p>And also during the battle (Mahabharata), Shri Krishna as a charioteer diverted Arjuna's (who is aware of Chakravyuha) Chariot far from the Chakravyuha when Abhimanyu was entering in to it.</p></li>
</ul>
<p>Is this true?</p>
<p>PS: There were other nephews of Shri Krishna known as upa-pandavas. Though they weren't in direct relation with Shri Krishna, they died on the night of the end of Mahabharata war.</p>
| 24733 | 2365 | 9 | 2 | 2365 | 4 | Was Abhimanyu's death, a plot by Krishna? | 4 | 24733 | <p>As per <a href="http://www.sacred-texts.com/hin/m01/m01068.htm" rel="nofollow noreferrer">The Mahabharata, Book 1: Adi Parva: Sambhava Parva: Section LXVII</a>:</p>
<blockquote>
<p>And he who was known as <strong>the mighty Varchas, the son of Soma</strong>, became Abhimanyu of wonderful deeds, the son of Arjuna. </p>
</blockquote>
<p>And before his incarnation, the god Soma had said these words to the celestials, </p>
<blockquote>
<p>'I cannot give (part with) my son. He is dearer to me than life itself. Let this be the compact and let it be not transgressed. The destruction of the Asuras on earth is the work of the celestials, and, therefore, it is our work as well. Let this Varchas, therefore, go thither, but let him not stay there long. Nara, whose companion is Narayana, will be born as Indra's son and indeed, will be known as Arjuna, the mighty son of Pandu. This boy of mine shall be his son and become a mighty car-warrior in his boyhood. And let him, ye best of immortals, stay on earth for sixteen years. </p>
</blockquote>
<p>And here is the main part of the story,</p>
<blockquote>
<p>And when he attaineth to his sixteenth year, the battle shall take place in which all who are born of your portions shall achieve the destruction of mighty warriors. But <strong>a certain encounter shall take place without both Nara and Narayana (taking any part in it)</strong>. And, indeed, your portions, ye celestials, shall fight, having made that disposition of the forces which is known by the name of the <strong>Chakra-vyuha</strong>. And my son shall compel all foes to retreat before him. The boy of mighty arms having penetrated the impenetrable array, shall range within it fearlessly and send a fourth part of the hostile force, in course of half a day, unto the regions of the king of the dead. Then when numberless heroes and mighty car-warriors will return to the charge towards the close of the day, my boy of mighty arms, shall reappear before me. And he shall beget one heroic son in his line, who shall continue the almost extinct Bharata race.' </p>
</blockquote>
<p>Hearing these words of Soma, the dwellers in heaven replied, </p>
<blockquote>
<p>'So be it.' And then all together applauded and worshipped (Soma) the king of stars. </p>
</blockquote>
<p>Thus, how Abhimanyu died was demanded by Soma (the Moon God).</p>
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<p>Is there any story behind Karna's miserable life despite his benevolent nature? Any prior karma in a previous life to justify his current life?</p>
<p>I read it somewhere that when Karna died, Lord Krishna was not happy so Arjuna asked about it and he replied about Karna's <em>daanveerta</em> when they went to the battlefield where Karna laid dead. They went there in Brahmana form like they were looking for some alms but due to incapability of Karna they are returning. So Karna stopped them and took a brick and broke his golden teeth and offered this to Lord Krishna.</p>
<p>So my question is even though the nature of Karna was so good why did he lead a sorrowful life? What previous karma of his caused his sorry state of life?</p>
| 2395 | 2367 | 23 | 2 | 2367 | 9 | Which previous karma made Karna's life full of sorrow despite his benevolent nature? | 4 | 2395 | <p>The other two answers cite <a href="http://hindumythologyforgennext.blogspot.in/2012/09/karnas-karma.html" rel="noreferrer">this webpage</a>, which claims to be telling a story from the Srimad Bhagavatam, but you can read the Srimad Bhagavatam <a href="http://vedabase.com/en/sb" rel="noreferrer">here</a>; I don't see any such story. As far as I'm aware, the only place in Hindu scripture where the story of Dambhodbhava is told is in the Udyoga Parva of the Mahabharata, and it doesn't mention anything about Dambhodbhava reincarnating as Karna.</p>
<p>When Krishna went as an envoy of the Pandavas to the Kauravas' palace, the Kauravas remained silent after Krishna made his offer of peace. So Vishnu's other incarnation Parashurama, who happened to be in palace at the time, admonished them by <a href="http://www.sacred-texts.com/hin/m05/m05096.htm" rel="noreferrer">recounting the story of Dambhodbhava</a>:</p>
<blockquote>
<p>There was a king of yore named Dambhodbhava, who was the Head of the earth. It hath been heard by us that his sovereignty extended over the whole world. And that mighty car-warrior, rising every morning after the night had passed away, called the Brahmanas and the Kshatriyas unto himself and asked them, saying, "Be he a Sudra, a Vaisya, a Kshatriya, or a Brahmana, is there any one who is superior or even equal to me in battle?" ... And some high-souled Brahmanas then ... told him, "There are two persons who are foremost of all men and who are always victorious in battle. Thou, O king, wilt by no means be equal to them if thou seekest an encounter with any one of them." ... And the two Rishis received the king hospitably, with fruits and roots, and a seat and water.... [T]he king said unto them the same words that he was in the habit of saying unto all. And he said, "The whole earth has been conquered by the might of my arms. All my foes have been slain. Desiring a battle with you both I have come to this mountain. Offer me this hospitality. I have been cherishing this wish from a long time." Thus addressed, Nara and Narayana said, "O best of kings, wrath and covetousness have no place in this retreat. How can a battle, therefore, be possible here? There are no weapons here, and nothing of unrighteousness and malice. Seek battle elsewhere. There are many Kshatriyas on earth."</p>
<p>Although thus addressed, the king still pressed them for giving him battle. The Rishis, however, continually soothed him and overlooked his importunity. King Dambhodbhava, still desirous of battle, repeatedly summoned those Rishis to fight. Nara, then, O Bharata, taking up a handful of grass-blades, said, "Desirous of battle as thou art, come, O Kshatriya, and fight! Take up all thy arms, and array thy troops. I will curb thy eagerness for battle hereafter!" ... Dambhodbhava with all his troops, desirous of slaying that ascetic, covered all sides with a shower of arrows. That ascetic, however, by means of those blades of grass, baffled all those terrible shafts of the king that were capable of mangling the bodies of hostile warriors. The invincible Rishi then let off towards the king his own terrible weapon made of grass-blades and which was incapable of being counteracted. And highly wonderful was that which happened, for that ascetic, incapable of missing his aim, pierced and cut off, by those grass-blades alone, the eyes and ears and noses of the hostile warriors, aided also by his power of illusion.</p>
<p>And beholding the entire welkin whitened by those grass-blades, the king fell at the feet of the Rishi and said, '<strong>Let me be blessed!</strong>" Ever inclined to grant protection unto those that sought it, Nara then, O king, said unto that monarch, "Be obedient to the Brahmanas and be virtuous. Never do so again.... <strong>Blessed be thou, and with our leave, go hence</strong>, and never again behave in this way. At our command, enquire thou always of the Brahmanas as to what is for thy good!" The king then, worshipping the feet of those two illustrious Rishis, returned to his city, and from that time began to practise righteousness. Great indeed, was that feat achieved of old by Nara. Narayana, again, became superior to Nara in consequence of many more qualities. <strong>They that were Nara and Narayana in days of yore are now Arjuna and Kesava.</strong></p>
</blockquote>
<p>(Reminds you a bit of Snow White, doesn't it?). As you can see, there's no mention of Dambhodhbhava reincarnating as anyone, only about Nara and Narayana reincarnating as Arjuna and Krishna. And the story ends with Dambodhbhava actually being <em>blessed</em> by Nara and Narayana, not cursed as the webpage says. So the webpage's claim seems to be erroneous.</p>
<p>In any case, the Adi Parva of the Mahabharata <a href="http://www.sacred-texts.com/hin/m01/m01068.htm" rel="noreferrer">describes</a> who the different characters were incarnations of, and this is what it says about Karna:</p>
<blockquote>
<p>Karna--the first of all exalted men--the foremost of all wielders of weapons--the slayer of foes--and <strong>the best portion of [Surya] the maker of day</strong>--was the friend and counsellor of Duryodhana</p>
</blockquote>
<p>So Karna was an incarnation of Surya, just as Arjuna was an incarnation of Indra. Now recall that in the Ramayana, Sugriva was an incarnation of Surya and Vali was an incarnation of Indra. So it's often said (although it may not have a basis in scripture) that Arjuna killed Karna in an underhanded way to get even with Karna's previous birth Sugriva being involved in the underhanded killing of Arjuna's previous birth Vali.</p>
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<p>The few known ways to reach god are bhakthi marga, karma marga, gnana (jnana) marga & yoga marga. </p>
<p>How one can know the best way which suits to him? Are there any references? </p>
<p>For this timetabled life style, is there a way to know the proposition of them which suits to the person to take him to the next spiritual level? </p>
| 2396 | 2392 | 20 | 2 | 2392 | 18 | How can one know which path among karma, bhakti and jnana is suitable for him? | 5 | 2396 | <p>The answer is simple. Just ask yourself:</p>
<ul>
<li>How attached am I to this material life?</li>
<li>How much material desire do I have?</li>
<li>Do I like the life experience here?</li>
</ul>
<p>Depending upon your answers and how you feel about them, you can easily decide which path is suitable for you. Because the scripture says the following:</p>
<blockquote>
<p><em>nirviṇṇānāṁ jñāna-yogo nyāsinām iha karmasu<br>
teṣv anirviṇṇa-cittānāṁ karma-yogas tu kāminām</em> [SB - 11.20.7]</p>
<p><strong>Meaning</strong><br>
Among these three paths, jñāna-yoga, the path of philosophical speculation, is recommended for those who are disgusted with material life and are thus detached from ordinary, fruitive activities. Those who are not disgusted with material life, having many desires yet to fulfill, should seek perfection through the path of karma-yoga.</p>
<p><em>yadṛcchayā mat-kathādau jāta-śraddhas tu yaḥ pumān<br>
na nirviṇṇo nāti-sakto bhakti-yogo ’sya siddhi-daḥ</em> [SB - 11.20.8]</p>
<p><strong>Meaning</strong><br>
If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person, being neither disgusted with nor very much attached to material life, should achieve perfection through the path of loving devotion to Me.</p>
</blockquote>
<p>So the rule is simple:</p>
<ul>
<li>If you are not interested in material life, then follow path of <em>jnana</em> (<em>dhyana</em> is primary part of it)</li>
<li>If you are attached to material life and have material desires without much interest in God and spiritual things, then follow the path of <em>Karma</em>.</li>
<li>If you are neither too detached, nor too attached and have faith and interest in God, then follow the path of <em>bhakti</em>.</li>
</ul>
<p>Irrespective of which path you follow, if you do it properly, then it will automatically lead you to the other. However, in this present age of Kali, following the path of <em>jnana</em> is very difficult. So generally path of devotion can be easily followed by most people without any risk. And <em>bhakti</em> (devotion to God) gives the result of all the other paths:</p>
<blockquote>
<p><em>yat karmabhir yat tapasā jñāna-vairāgyataś ca yat<br>
yogena dāna-dharmeṇa śreyobhir itarair api<br>
sarvaṁ mad-bhakti-yogena mad-bhakto labhate ’ñjasā<br>
svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati</em> [SB - 11.20.31,32] </p>
<p><strong>Meaning</strong><br>
Everything that can be achieved by fruitive activities, penance, knowledge, detachment, mystic yoga, charity, religious duties and all other means of perfecting life is easily achieved by My devotee through loving service unto Me. If somehow or other My devotee desires promotion to heaven, liberation, or residence in My abode, he easily achieves such benedictions.</p>
</blockquote>
<p>So ask yourself those questions and depending upon your state of mind you can easily decide which path is suitable for your current situation.</p>
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<p>How can we trust someone and accept him as Guru? Can we know or assess the spiritual level of a person? Are there any references for choosing one?</p>
<p>What should we do if we realize that the guru we chose wasn't the right one in terms of knowledge?</p>
| 2397 | 2394 | 36 | 2 | 2394 | 23 | How do I find the right Guru? | 7 | 2397 | <p>As per the scriptures, a right guru must be fulfilling two important qualities:</p>
<ol>
<li><strong><em>Srotriya</em></strong> : He must be well versed in all the <em>sashtras</em>, i.e. Vedas, Puranas, Philosophies, etc. (master in theory)</li>
<li><strong><em>Brahmanistha</em></strong>: He must himself have realized God and stays fixed in Him. (master in practice)</li>
</ol>
<p>So the scriptures say as below:</p>
<blockquote>
<p><em>tad vijñānārthaṃ sa gurum evābhigacchet samit-pāṇiḥ śrotriyam brahma-niṣṭham</em> [Mund. Up. - 1.2.12]</p>
<p>-To know That (God) he (the seeker) goes to a guru who is well versed in scriptures and situated in Brahman (God realized) .</p>
<p><em>tasmād guruṃ prapadyeta jijñāsuḥ śreya uttamam<br>
śābde pare ca niṣṇātaṃ brahmaṇyupaśamāśrayam</em> [SB - 11.3.21]</p>
<p><strong>Maning</strong><br>
Therefore, the seeker approaches a good and noble guru who is skillful in the knowledge of the scriptures and the supreme and who having taken the shelter of Brahma stays satisfied in Him.</p>
</blockquote>
<p>After following a guru for few years if you find you are not improving or he is not the right person, then the only thing you should do is to stop following him and without any ill feelings towards him, just try to find someone else. </p>
<p>Technically one can do a lot of things after he finds himself cheated or a prey to the media hype, but he should focus upon continuing his development rather than getting revenge minded and focusing on someone else's ruin. Those negative feelings will only degrade him further instead of helping him move up. </p>
<hr>
<p>Finding guru is actually a subjective thing. Even while one guru may work for a seeker, he may not be good for another one. And again, how would you know if he is God realized? Any one may show some cheap miracle or some spiritual power and can act as a guru. So it is generally said that <strong>it is not the student who finds the guru, it is the guru who finds the student.</strong> For example, Vivekananda first didn't accept Ramakrishna as his guru, even he mocked him. But later upon more interaction he felt his divinity and accepted as guru. So without properly analyzing it is very hard to find out who is a true guru and who is not. It is because true saints even act opposite to their nature sometimes. So from my experience I would say <strong>if one has faith in God and genuine interest, then eventually he will find the right guru even if he falls prey to others many times.</strong></p>
<hr>
<h1>Update</h1>
<p>Adding more info regarding changing guru upon pbvamsi's suggestion. The thing about changing guru is that, it should be done only when its necessary and required. So I said one can change guru when he is not finding any improvement after following him.</p>
<p>Because not all gurus are perfect or of the same caliber and qualification, one may not find perfection by following only one guru. So the scripture says knowledge cannot be stable through one guru alone:</p>
<blockquote>
<p><em>na hyekasmādgurorjñānaṃ susthiraṃ syātsupuṣkalam</em> [SB -11.9.31]<br>
- Not through one guru knowledge becomes steady and complete.</p>
</blockquote>
<p>There are also real life examples when a guru sends his disciple to someone else for further improvements. Also the other thing is that, one guru may be perfect in yoga but doesn't know about devotion. So a student have to change his guru if he wants to learn devotion, knowledge or something else like it. So there is provision for changing guru. <strong>But only when it is necessary and required</strong>. If one finds a guru who is perfect and satisfies the above mentioned two conditions, there is no reason for someone to change guru. Moreover, in that case changing guru will break <em>ananyata</em> (complete surrender to only one) and the student cannot proceed further. </p>
<p>So your saying that a guru cannot be changed is right and true, but only when one has accepted the guru as one's true master and the guru also has accepted him as his dear disciple. In those cases, the guru and disciple become one soul in two bodies. Guru and <em>shisya</em> relationship is the most noble, divine and pure of all. It is one bond that never breaks. So before one has found his true guru, he can change many others. But once he has found him, there is no change.</p>
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<p>Is our destiny predetermined? I've read some stories which do show that a person's destiny is predetermined, like:</p>
<blockquote>
<p>pathi pragrahiṇaṁ kaṁsam<br> ābhāṣyāhāśarīra-vāk<br> asyās tvām aṣṭamo
garbho<br> hantā yāṁ vahase ’budha [SB 10.1.34]</p>
<p>Meaning: While Kaṁsa, controlling the reins of the horses, was
driving the chariot along the way, an unembodied voice addressed him,
“You foolish rascal, the eighth child of the woman you are carrying
will kill you!”</p>
</blockquote>
<p>The above part relates to the incident when Kamsa imprisoned Devaki and Vasudeva.</p>
<blockquote>
<p>Kamsa relented but imprisoned both Devaki and her husband Vasudeva (from <a href="http://en.wikipedia.org/wiki/Devaki" rel="nofollow noreferrer">Wikipedia</a>)</p>
</blockquote>
<p>It was decided that Lord Krishna, the 8<sup>th</sup>son of Devaki will kill Kamsa.</p>
<p>So, if every action of a living being is predetermined, then why are we reborn as another animal, or if human, then why do we have problems because of our bad Karmas? I can also take an example of a <em>Jyotish</em> (astrologer) who predicts our future which is also a sign of predetermined destiny.</p>
<p>This question is somewhat related to my <a href="https://hinduism.stackexchange.com/questions/2249/does-karma-of-previous-life-affect-new-life">previous question</a> which discusses karma.</p>
<p>Over there, the user explains that the karmas of past life also affect our new life but if every individual's future/destiny is predetermined, then it's not the person who is doing bad karma, as it is already written for him that he will be doing bad.</p>
<p>So these two topics are somewhat redundant. If destiny is predetermined, then there is nothing like karma, and if we have karma then why are our lives predestined? An individual can do good things in order to get over his bad karmas, but if he is not destined to do so, he won't, which will increase bad karma for him.</p>
<p>Hence, I would like to understand predetermined destiny vs karma.</p>
<hr />
<h2>tl;dr</h2>
<ul>
<li>Is our destiny predetermined?</li>
<li>If yes, then why count karma, as our actions are already decided?</li>
<li>Also, how can an individual possibly get rid of bad karma if his destiny is predetermined with bad actions?</li>
</ul>
| 2407 | 2399 | 82 | 2 | 2399 | 97 | Is our destiny predetermined? If yes, then why do our actions affect our karma? | 6 | 2407 | <p>This is a very good question because most of us often wonder about it many times. So I am explaining it with an example. It will be a bit lengthy, so please read it with patience. Also make sure to read <a href="https://hinduism.stackexchange.com/a/2251">this answer</a> to get an idea about the three types of karma.</p>
<h1>Are our destinies predetermined?</h1>
<p><strong>Yes, they are.</strong> Destiny means a set of events and experiences that are certain to happen in a particular person's life. So most <strong>major events</strong> in our lives are predefined. For example, where and to which family we will be born, what type of job we will be doing, what incidents and life we will be experiencing, etc. are predefined. </p>
<p>But, for any event to manifest a certain set of actions are also required. Hence, for the manifestation of certain predefined events, the necessary actions will also have to take place. That is why certain actions are also predefined and these set of preordained actions are known as <em>prarabdha karma</em>. And for the actions to manifest we will need to have that kind of desire and mindset. Hence, people's likings, nature, etc. are also acquired as per their past actions.</p>
<p>For example, due to a past wrong action (stopping the four <em>Sanat kumaras</em> from meeting Vishnu) Sishupal and Vakradanta, in their previous life as a guard in Vaikuntha (abode of Vishnu), got cursed and had to take birth as a demon, and Kamsa in his previous birth was demon Kalanemi and was cursed by Hiranyakashipu. And because they were predestined to be killed by Krishna, most of their actions were destined to be wrong and demonic in nature.</p>
<h1>If destiny is predefined, then why do our actions affect our karma?</h1>
<p>Indeed true.</p>
<ul>
<li>"If whatever I'll do in my life is already predefined, then certainly I shouldn't be held accountable for my actions."</li>
<li>"After all, it's all fated, why should my actions count? Why should they affect my karma?" </li>
</ul>
<p>Yes, these are all valid questions. But the point is, <strong>not all our actions are predefined. Only those set of actions that will give rise to predetermined events are predefined.</strong> And in our life we do both kinds of actions, predefined and not defined. Those set of actions that were not predefined are known as Kriyamana Karma (accumulating actions). It is mostly these actions that affect our karma, not the preordained ones. <strong>Generally, preordained events and actions being effects of our past life actions, once experienced, they get balanced out</strong>. But the <em>Kriyamana karma</em>, being newer actions that we do in this present life, get stored to be experienced later. Let me give an example for better understanding.</p>
<h1>Example</h1>
<p>Suppose you had done many good works in your previous life and for that reason you are destined to be wealthy and famous. So, if in this life, you have become an engineer or programmer, then you will feel attracted to develop a software that it will become famous and earn you money. So most of your actions will be towards fulfilling that objective. You will be coding day in and day out and doing a lot of things for it. But along with that you will be doing many other actions that are in no way relevant to your destined objective. For example, you may see a person who needs some help and help him out, scold or abuse someone for no reasons other than out of anger, and many other little things you will be doing that no way contribute to your destined objective.</p>
<ul>
<li>So those set of minor and major actions that <strong>do not contribute</strong> to your destined experience of wealth and fame are stored to be experienced later. (<em>kriyamana karma</em> or <em>agami karma</em>)</li>
<li>And those set of actions (like coding, planning etc.) that <strong>do contribute</strong> to your destined objective are generally not considered unless the sense of doership is attached to them. (<em>prarabdha karma</em>)</li>
</ul>
<p>Let me represent the flow of karma in a diagram:</p>
<p><img src="https://i.stack.imgur.com/7s1or.jpg" alt="karma in a diagram"></p>
<h1>How can an individual possibly get rid of bad karma if it has already been defined in his destiny?</h1>
<p><strong>Unfortunately one can't</strong>. There is no way to escape from the effects of actions without experiencing their results. Just like an arrow already shot cannot be taken back, <em>prarabdha karma</em> that has already set out in motion cannot be escaped from. It will catch you sooner or later.</p>
<p><strong>Example:</strong><br>
After knowing Devaki's 8<sup>th</sup> son was going to kill him, Kamsa tried many tricks, methods and plans. But no matter how hard he tried, eventually he had to meet his destiny. </p>
<p>However, whether <em>prarabdha karma</em> can be avoided or not, depends upon its strength. If one uses his <em>kriyamana</em> actions for acts of penance and expiation (this includes astrological remedies), then those new good actions may cancel out or reduce the strength of <em>prarabdha</em> actions. </p>
<p><strong>Example:</strong><br>
Markandeya rishi was destined to be dead at the age of 16. But he engaged himself in the devotion of Shiva and practised austerity sincerely. Hence, due to his devotion and penance by the grace of Lord Shiva he escaped his certain death.</p>
<p>Also if one realizes Brahman and acquires the knowledge, all his actions are burned away and he becomes free:</p>
<blockquote>
<p><em>yathaidhāṁsi samiddho ’gnir bhasma-sāt kurute ’rjuna<br>
jñānāgniḥ sarva-karmāṇi bhasma-sāt kurute tathā</em> [BG - 4.37]</p>
<p><strong>Meaning</strong><br>
As a blazing fire turns firewood to ashes, O Arjuna, so does the fire of knowledge burn to ashes all reactions to material activities.</p>
</blockquote>
<p>However, preordained karma that has been already rolled out, cannot be taken back and one has to experience his <em>prarabdha</em> just for the current life even after realization of knowledge of Brahman. But a true jnani sees everything as Brahman and hence prarabdha doesn't affect his mind:</p>
<blockquote>
<p><em>utpanne tattvavijñāne prārabdhaṃ naiva muñcati<br>
tattvajñānodayādūrdhvaṃ prārabdhaṃ naiva vidyate</em> [Nadabindu Up. - 22] </p>
<p><strong>Meaning</strong><br>
Even after attaining knowledge of the self <em>prarabdha</em> never exhausts out. But after realization of knowledge <em>prarabdha</em> is not felt by the <em>jnani</em> as he considers the body as unreal.</p>
</blockquote>
<p>Apart from <em>jnana</em>, by devotion and grace of God also one gets liberation from all his stored sinful actions:</p>
<blockquote>
<p><em>sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja<br>
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ</em> [BG - 18.66]</p>
<p><strong>Meaning</strong><br>
Abandoning all kinds of <em>dharma</em> if you surrender only to Me, I will give you liberation from all sins, you need not worry.</p>
</blockquote>
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<p>How is it justified that Harishchandra sold his wife, or that Pandu's sons bet against Draupadi in the Mahabharata?</p>
<p>FYI - They were never charged (at least I don't find any reference) for this - for example, Indra blessed Harishchandra and Yudhisthira made it to heaven (he was charged only for his half-truth but never for this). There are also various instances where married women are at their toes despite not being guilty.</p>
<p>Is Hinduism is a male-dominant culture?</p>
<p>I am only asking this in terms of religion and will happy to edit if it hurts someone sentiments.</p>
| 2415 | 2413 | 8 | 2 | 2413 | 5 | How is betting against one's wife and selling one's life partner justifed in Hinduism? | 3 | 2415 | <p>Raja Harishchandra was renowned for his justice and being religious. He had two unique qualities,first- he kept his word and never went back on what he uttered as a promise and second he never uttered a lie in his life.</p>
<p><strong>The Story of Raja Harishchandra</strong></p>
<p>once Vishwamitra(a great sage) approached Harishchandra and informed him of a promise made by the king during the sage's dream to donate his entire kingdom. Harishchandra was so virtuous, that he immediately made good his word and donated his entire kingdom to the sage and walked away with his wife and son.</p>
<p>Since, the entire world was under the sage after he donated his kingdom, the king had to go to Varanasi. This was now the only place outside the influence of the sage. But the sage proclaimed that for an act of donation to be completed, an additional amount as Dakshina (honorarium) had to be paid. Harishchandra, with no money in his hands, had to sell his wife and son to a Brahmin Grihastha to pay for the Dakshina. When the money collected still did not suffice for the purpose, he sold himself to a guard at the cremation ground, who was in charge of collecting taxes for the bodies to be cremated.</p>
<p>The king, his wife and son had to sustain tremendous hardships doing their respective chores. The king helped the guard cremate the dead bodies, while his wife and son were used as household helpers at the house of the Brahmin. Once, the son had been to the garden to pluck flowers for his master's prayer, when he was bitten by a snake and he died instantly. His mother, having nobody to sympathise for her, carried his body to the cremation grounds. In acute penury, she could not even pay the taxes needed to cremate him. Harishchandra did not recognise his wife and son. He asked the lady to sell her golden mangalasutra and pay the tax. It is at this instance that his wife recognises the man as her husband. She has a boon that her husband only could see her mangalasutra. Harishchandra then came to her and recognised her as his wife and was stung by pangs of agony.</p>
<p>But, Harishchandra, was dutybound by his job to perform the cremation only after the acceptance of the tax. So, he asked his wife, if she was willing to undergo further hardships and stand by him in this hour of calamity. The faithful wife readily gave assent. She had in her possession only a saree, a part of which was used to cover the dead body of her son. She offers half of her lone dress as the tax, which Harishchandra could accept and perform the last rites of his son. When she proceeded to remove her dress, miracles happened.</p>
<p>Lord Vishnu, Indra and all Devas and the sage Vishwamitra himself manifested themselves on the scene, and praised Harishchandra for his perseverance and steadfastness. They brought his son back to life. They also offered the king and his wife, instant places in heaven. Harishchandra refused, stating that he was bound to his master, the guard. The Devas then reveal that the guard was none other than Yama. He again refused, saying that he cannot leave behind his subjects, by Kshatriya Dharma. He asked for a place in heaven for all his subjects. But the gods refused, explaining that the subjects had their own Karma and they have to undergo them. The king was then ready to forego all his virtues and religiousness for his people, so that they could ascend to heaven leaving him behind. The gods, now immensely pleased with the unassailable character of the great king, offered heavenly abode to the king, the queen and all their subjects. The sage Vishwamitra helped to populate the kingdom again and installed Harishchandra's son as the king.</p>
<p><strong>Conclusion:</strong> If you read the above story whatever Harishchandra did, he did for justice and being religious and he was tested for the qualities he possessed in which he passed. In the end he did not accept heaven which was being offered to only him, instead he was ready to forego all his virtues and religiousness for his people, so that they could ascend to heaven leaving him behind. <strong>Hence Hinduism is not about being male dominant culture, its only about the dharma.</strong></p>
<hr>
<p><strong>Yudhisthira Story</strong></p>
<p>Yudhisthira was known as <em>Dharmaraja</em>. Yudhisthira's true prowess was shown in his unflinching adherence to Satya (truth) and Dharma (righteousness to fulfill one's moral duty), which were more precious to him than royal ambitions, material pursuits and family relations. </p>
<p>Yudhisthira succumbed to Shakuni's challenge in the game of dice, while being a novice in it. Game of dice had certain rules, one of which was <em>One can't quit in the middle of game until and unless he has lost whatever he possessed and had pride on</em>. Yudhisthira lost everything one by one including his palace brothers, himself and wife.</p>
<p><strong>Conclusion:</strong> Yudhisthira did all this because he was following his Dharm, he himself knew whatever happened with Draupadi was adharm but he was not able to do anything because he was tied to his Dharm and later for peace and establishment of dharm and righteousness <em>Mahabharat</em> yudh took place. <strong>Hence Hinduism is not about being male dominant culture, its only about the dharma.</strong></p>
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<p>Are there any references to <a href="http://en.wikipedia.org/wiki/Halley%27s_Comet" rel="nofollow">Halley's Comet</a> in the Hindu scriptures? If there are, then in what perspective is the comet depicted as? </p>
| 2432 | 2427 | 5 | 2 | 2427 | 5 | Are there any references to Halley's Comet in the Hindu scriptures? | 3 | 2432 | <p>Certainly there is no direct reference to it because in ancient times Halley's comet was not known by that name. But there is mention of a big comet that was seen in the sky during the Mahabharata war:</p>
<blockquote>
<p>धूमकेतुर महाघॊरः पुष्यम आक्रम्य तिष्ठति [MB - 6.3.12]<br>
-A fierce comet rises, afflicting the constellation <em>Pusya</em>. </p>
</blockquote>
<p>Because Mahabhrata mentions the position of starts and planets in the sky during certain events, researchers are able to find out the dates of the event by analyzing the planetary positions. So they say that the comet that has been mentioned in the Mahabharata as being seen during the war was Halley's comet. For example, consider the below statement from <a href="http://www.hindunet.org/hindu_history/ancient/mahabharat/mahab_vartak.html" rel="nofollow">this web source</a> written by Dr.P.V.Vartak:</p>
<blockquote>
<p>Vyasa has mentioned that at the time of Mahabharat war a big comet was seen just beyond Pushya Nakshtra. There are many comets. Indian Astro- nomical works refer to more than 500 comets, but big comets are very few. Haley's comet is one of the big comets which comes at the regu- lar intervals of 77 years. It was seen in 1910 and 1987. If we add 1910+5561 = 7271. 7271 is divisible completely by 77. Evidently it seems that it was Haley's comet was seen at the Mahabharat War.</p>
</blockquote>
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<p>As I discuss in <a href="https://hinduism.stackexchange.com/a/781/36">this answer</a>, how the Vedas originated is that from time immemorial, sages known as Dhristas have heard mantras (sacred verses) directly from the gods during a state of Tapasya (deep meditation). And then in the Dwapara Yuga, a sage named Krishna Dwaipayana Vedavyasa (or Vyasa for short) compiled these verses into a set of four books we call the Vedas. (Technically Vyasa only compiled the Rig, Yajur, and Sama Vedas - the Atharvana Veda was compiled separately by the sage Atharva and Angiras).</p>
<p>The verses of the Vedas come from the Tapasya of hundreds of different sages, and they're addressed to lots of different gods. So to preserve all this information, the sage Shaunaka (among others) compiled the Anukramanis, a set of systematic indices for the Vedas which, among other things, documents the sage who heard each verse from the gods, and the deity that each verse is addressed.</p>
<p>My question is, is the Anukramani of the Rig Veda available online in English? The Anukramanis give lots of information for each verse, including information about poetic meter and content, but all I really want is the names of the sages and deities for all the hymns. </p>
<p>Now <a href="http://voiceofdharma.org/books/rig/ch1.htm" rel="noreferrer">this webpage</a> claims to provide the sage associated with each hymn, but it's inadequate, because first of all it doesn't describe the case where there's ambiguity as to who the seer of a hymn is, and it also doesn't describe the case when different verses within a hymn were heard from the gods by different sages. And the <a href="http://www.sacred-texts.com/hin/rigveda/" rel="noreferrer">Ralph TH Griffith translation</a> of the Rig Veda claims to provide the deity of each hymn, but when different verses of a hymn are dedicated to different gods, it often just says "Various" and leaves it at that.</p>
<p>As far as I know, the only source that has all the information I want is Oxford's <a href="http://rads.stackoverflow.com/amzn/click/0199370184" rel="noreferrer">3-Volume translation of the Rig Veda</a>, which just came out a few months ago. And I have compiled most of the sage and deity information from that book, but not all of it. So is there any online source that has the complete sage and deity information for all the verses of the Rig Veda?</p>
| 2430 | 2429 | 37 | 2 | 2429 | 40 | Is the Anukramani index of sages and deities of the Rig Veda available online? | 5 | 2430 | <p>It took a lot of work, but through careful searching of the Oxford's Rig Veda translation through Google Books, I was able to compile most of the Anukramani's sage and deity information, except for some hymns in books 8 and 9 as I'll describe below.</p>
<p>So without further ado, here's the list of seers and deities for each Book of the Rig Veda, in PDF format:</p>
<ul>
<li><a href="http://gdurl.com/Uc5E" rel="noreferrer">Rig Veda Book 1</a></li>
<li><a href="http://gdurl.com/z0pl" rel="noreferrer">Rig Veda Book 2</a></li>
<li><a href="http://gdurl.com/vlQb" rel="noreferrer">Rig Veda Book 3</a></li>
<li><a href="http://gdurl.com/hJfx" rel="noreferrer">Rig Veda Book 4</a></li>
<li><a href="http://gdurl.com/nG5A" rel="noreferrer">Rig Veda Book 5</a></li>
<li><a href="http://gdurl.com/KZmx" rel="noreferrer">Rig Veda Book 6</a></li>
<li><a href="http://gdurl.com/AtwT" rel="noreferrer">Rig Veda Book 7</a></li>
<li><a href="http://gdurl.com/3d7M" rel="noreferrer">Rig Veda Book 8</a> (except for hymns 28-29, 32, 34, 40-100, 102-103)</li>
<li><a href="http://gdurl.com/U4bs" rel="noreferrer">Rig Veda Book 9</a> (except for hymns 1-2, 60-61, 63, 65, 71, 73-77, 81-83, 86, 94-95)</li>
<li><a href="http://goo.gl/9H93sz" rel="noreferrer">Rig Veda Book 10</a></li>
</ul>
<p>EDIT: The user hfdfh was good enough to write down a lot of the missing names in Books 8 and 9 <a href="https://i.imgur.com/UuZLy7W.jpg" rel="noreferrer">here</a>. So now I am just missing Hymns 40-100 of Book 8.</p>
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<p>I found most of our religious books speak about Lord Vishnu's avatars and there are much fewer books that I know of about Lord Shiva. If Lord Vishnu has 10 avatars then how many avatars do Lord Shiva has?</p>
<p>In one of my research I came across a Shiva avatar that I never knew. Sharaba was the name for the Avatar, other name is Gandaberunda, derived from the meaning of a half lion and half bird. sharaba incarnation of Lord Shiva is to tame Narasimha avatar of Lord Vishnu.</p>
<p>That is the only line of story I know about Sharaba avatar of Lord shiva. Does any one know beyond this?</p>
<p>I found few pictures of Lord sharabeswar subduing Lord Narasimha. I thought of adding these pictures in question itself. The stone carvings are found in Airavateswar temple, Kumbakonam TamilNadu.</p>
<p><img src="https://i.stack.imgur.com/HAWYV.jpg" alt="enter image description here" /></p>
| 2479 | 2447 | 20 | 2 | 2447 | 15 | What is the story of Sharaba? | 10 | 2479 | <p>If you want to learn about the incarnations of Shiva, you can read the <a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12959" rel="noreferrer">Shatarudra Samhita</a> of the Shiva Purana, which mentions numerous incarnations including the following: Vrishabha the bull, whom I discuss in <a href="https://hinduism.stackexchange.com/a/2231/36">this answer</a>; Virabhadra, the demon created by Shiva to kill Daksha after the death of Shiva's first wife Shakti; Kalabhairava, the demon created by Shiva to cut off Brahma's fifth head; and Sharabha who is the focus of your question.</p>
<p>The story of Sharabha is told in <a href="http://gdurl.com/qTGn" rel="noreferrer">this excerpt</a> from the Shatarudra Samhita of the Shiva Purana. It says that after Narasimha kills Hiranyakashipu and rescues Prahlada, his anger doesn't subside, so the gods, fearing that he will destroy the three worlds in his fury, ask Shiva for help. So Shiva sends his incarnation Virabhadra to subdue Narasimha. Virabhadra tries to reason with Narasimha, but Narasimha is committed to destroying the three worlds, so Virabhadra transforms into the half-lion half-bird creature Sharabha:</p>
<blockquote>
<p>Then in a trice the form of Virabhadra became invisible.... Thereafter [the] middle [of Shiva's splendor] became clearly manifested in the form characteristic of Rudra of deformed shape.... He had a thousand heads and wore matted hair. His head was adorned by the cresecent moon. He appeared like a bird with wings and beak. His body was fierce and fully developed. His fangs were very sharp. Adamantine claws were his weapons. His neck was black in colour. He had huge arms and four legs. He was blazing like fire.... His three eyes were as wide and blazing as the fire of the evil spirit of great fury. His fangs and lips were clearly visible.</p>
</blockquote>
<p>Sharabha grabs hold of Narasimha, taking him high up into the sky and then dropping him onto the ground. Narasimha then snaps out of his fury, acknowledges the power of Shiva, and then dies. The gods praise Sharabha, who tells them this:</p>
<blockquote>
<p>It was Vishnu alone in the form of Man-lion, haughty and strong, engaged in the activity of annihilating the universe. He shall be prayed and bowed by my devotees aspiring achievements. He is the foremost of my devotees and the granter of boons.</p>
</blockquote>
<p>After that Sharabha disappears and Virabhadra appears, tearing the hide off of Narasimha's body, which is said to be the hide that Shiva wears. And Narasimha's head becomes one of the skulls in Shiva's necklace.</p>
<p>Now the Shiva Purana's account ends with Sharabha simply disappearing after defeating Narasimha, but some versions of the story add a further incident, which is where Gandhaberunda comes into the picture: after Sharabha grabs hold of Narasimha, Narasimha in his fury creates a two-headed bird beast called Gandhaberunda which is even more powerful than Sharabha. Gandhaberunda defeats Sharabha in battle, and then Vishnu and Shiva finally call it a day. </p>
<p><img src="https://i.stack.imgur.com/tpo4g.jpg" alt="enter image description here"></p>
<p>Now Gandhaberunda is famous enough that he is depicted in the coat of arms of Karnataka, but I haven't yet found a scriptural basis for his story, which is why I asked <a href="https://hinduism.stackexchange.com/q/191/36">this question</a>. But in the mean time, you read the story of Gandhaberunda and Sharabha in <a href="http://gdurl.com/pdwj" rel="noreferrer">this excerpt</a> from the new Amar Chitra Katha comic "Divine Beings"; the above picture is taken from there.</p>
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<p>Today Adi Shankaracarya's Adavaitvaad is a prominent philosophy in Hinduism but if we go through his life, we see that he not only preserved the idol worship practices across India but actively promoted it through certain rituals like 'Panchayatan' pooja and composed numerous 'Stotras' for various deities. This probably could be the start of Polytheism or at-least the formal establishment of the Polytheism in Hindus.</p>
<p>As per my understanding Advait vedanta doesn't accept the notion of personal God/Godess. Then why didn't Shankara eliminate the idol worship?</p>
| 2458 | 2456 | 11 | 2 | 2456 | 8 | Why did Adi Shankara promote idol worship? | 8 | 2458 | <p>Adi Shankaracharya came down to uplift humankind through different ways and one such way is idol worship. Unlike the yogic/tantric/karma paths, one can enjoy the fruits of this idol worship soon. </p>
<p>For a layman, to worship God who is; formless, nameless, and without any predominant character is very difficult. So, noble forms of Almighty with various names and forms are adopted for idol worship. Rituals like <a href="https://en.wikipedia.org/wiki/Alankara" rel="nofollow noreferrer">alankara</a>, <a href="https://en.wikipedia.org/wiki/Abhi%E1%B9%A3eka" rel="nofollow noreferrer">abhisheka</a> etc. associated with each deity are specified in the holy scriptures.</p>
<p>Upon intense worship of these idols, one finds it easy to mediate on image of such deity. Out of love, devotion and affection the mind can be submerged with God in meditation. The personification of god makes devote develop strong relation with ease. </p>
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<p>Were there any characters like Ahiravan and Mahiravan in Ramayana? What did they do in Lord Rama's battle against Ravana?</p>
<p>I heard they captured Lord Rama and Laxmana. Can someone explain this incident?</p>
| 31570 | 2489 | 18 | 2 | 2489 | 8 | Who were Ahiravan and Mahiravan? | 3 | 31570 | <p>Airavana and Mairavan were friends of Ravana. These rule the netherworld. Ravana sends for his messengers to get their help in defeating Rama and Lakshmana in the battle. </p>
<p>In the battle, Lord Rama defeats Ravana, destroys his chariot, crown. He gives Ravana a second chance. After thinking Ravana sends for the help of these two rakshasas who were experts in occult. They worship Kamakshi devi in Patala. They have shape shifting powers. After taking orders from Ravana, they go to Vanara's camp in search of the Ikshvaku brothers Rama and Lakshmana resting on a rock. The rakshasas kidnap them tied to those rocks. The rakshasas take Rama and Lakshmana into a cave in the Patala.</p>
<p>Hanuman finds that Rama and Lakshmana were missing in the camp and goes searching them. He hears two pigeons talking that they found two Rakshasas taking up two strong men into netherworld. Hanuman goes to patala and searches there. There he finds a vanara who is none other than <a href="https://hinduism.stackexchange.com/q/686/5212">Makaradhwaja</a>, son of Hanuman. A conversation takes place between them which I gave in <a href="https://hinduism.stackexchange.com/a/31553/5212">an answer of mine</a>. He blesses him and goes out searching for the Ikshvaku princes. He finds a large goddess's idol in a temple near the cave. He then enters the temple in an atomic size and talks in the voice of goddess addressing Airavan and Mairavan who have been worshipping her for a long time. Hanuman asks them to bring delicious food items for her (the goddess) and also good clothes and weapons for Lord Rama and Lakshmana. He orders them to bring them alive and not dead. They feel happy that the goddess is happy with their worship and does the same. </p>
<p>After sometime, Rama and Lakshmana wake up. They take up the weapons and fight the rakshasas. Rama kills them both but they revive again. It happens again but they are not dead. Hanuman thinks that there is some death secret involved in killing these rakshasa duo. He wanders here and there in search of a way to kill them. Then he finds a woman sitting alone in a garden. She is wife of Airavan (bhoga patni). He asks details of her and she replies she is a Naga kanya who was enjoyed forcibly by Airavan. She says they both ill treated her and given grief. She agrees to give out the secret of Airavana and Mairavana's death on one condition. The condition is when she becomes Lord Rama's wife. Hanuman agrees and goes back to the place where Rama and Lakshmana were fighting. Long time ago, Airavana and Mairavana saved a huge colony of honey bees from children. As a gratitude, they were protecting Airavan and Mairavan. They collect valuable elixir (amrit) and purify the blood of the duo. Hence, they can't be killed when the colonies of honey bees are alive. She says there are crores of bees in the palace of Airavan and Mairavan. After hearing this, Hanuman goes to their palace immediately and kills them except a single bee which sought refugee of Hanuman. Hanuman sends this bee to Nagakanya's gynaeceum and eat out the legs of bed she is resting and stay silent. The rest of the work of killing Rakshasas was done by Rama. He kills both the Rakshasas. Here ends the story of Airavana and Mairavana. </p>
<p>Now, Hanuman requests Rama and Lakshmana to visit Naga kanya's palace as she has helped them killing two rakshasas. Rama agrees to that request. They saw different artifacts, pictures present in the palace. She asks Rama to sit as a mark of receiving guests. When Lord Rama sits on the bed smiling at her, the bed which was already majorly damaged by bee fell down due to his weight. This was counted as Naga Kanya being wife of Rama without Rama not actually marrying or doing anything. She was satisfied with it. She then gets ready to jump into fire. Lord Rama gives a boon to her that she will be reborn as a Brahmin lady in the Dwapara Yuga and he will marry her. She was born as Kanyakumari whom Lord Krishna marries.</p>
<p>Reference: Ananda Ramayana Sara Kanda, Sarga 11. <a href="https://archive.org/details/HindiBookAnandRamayan/page/n137" rel="nofollow noreferrer">Ananda Ramayana Hindi Translation by Ramtej Pandey</a> is available on archive.org. </p>
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<p>Did Lord Krishna have children? If yes, what were their names? What did happen to them after Krishna's death?</p>
| 2512 | 2509 | 16 | 2 | 2509 | 15 | Did Lord Krishna have children? | 3 | 2512 | <p>Yes, Lord Krishna had many children. As per Shrimad Bhagavatam the number was at least 161,080. Regarding His sons and grandsons, the scripture says their numbers were in millions:</p>
<blockquote>
<p>My dear King, the sons and grandsons of Lord Kṛṣṇa’s children numbered in the tens of millions. Sixteen thousand mothers gave rise to this dynasty. [SB - 10.61.19]</p>
</blockquote>
<p>Shri Krishna had 16,108 wives and He had 10 children from each. Of His wives, 8 were principal and all their children's names are mentioned in the Bhagavatam. They are as below:</p>
<p><strong>1. Rukmani</strong></p>
<blockquote>
<p>The first son of Queen Rukmiṇī was Pradyumna, and also born of her were Cārudeṣṇa, Sudeṣṇa and the powerful Cārudeha, along with Sucāru, Cārugupta, Bhadracāru, Cārucandra, Vicāru and Cāru, the tenth. None of these sons of Lord Hari was less than his father. [SB - 10.61.11]</p>
</blockquote>
<p><strong>2. Satyabhāmā</strong></p>
<blockquote>
<p>The ten sons of Satyabhāmā were Bhānu, Subhānu, Svarbhānu, Prabhānu, Bhānumān, Candrabhānu, Bṛhadbhānu, Atibhānu (the eighth), Śrībhānu and Pratibhānu.[SB - 10.61.12]</p>
</blockquote>
<p><strong>3. Jāmbavatī</strong></p>
<blockquote>
<p>Sāmba, Sumitra, Purujit, Śatajit, Sahasrajit, Vijaya, Citraketu, Vasumān, Draviḍa and Kratu were the sons of Jāmbavatī. These ten, headed by Sāmba, were their father’s favorites. [SB - 10.61.12]</p>
</blockquote>
<p><strong>4. Nāgnajitī</strong></p>
<blockquote>
<p>The sons of Nāgnajitī were Vīra, Candra, Aśvasena, Citragu, Vegavān, Vṛṣa, Āma, Śaṅku, Vasu and the opulent Kunti. [SB - 10.61.13]</p>
</blockquote>
<p><strong>5. Kālindī</strong> </p>
<blockquote>
<p>Śruta, Kavi, Vṛṣa, Vīra, Subāhu, Bhadra, Śānti, Darśa and Pūrṇamāsa were sons of Kālindī. Her youngest son was Somaka. [SB - 10.61.14]</p>
</blockquote>
<p><strong>6. Mādrā</strong> </p>
<blockquote>
<p>Mādrā’s sons were Praghoṣa, Gātravān, Siṁha, Bala, Prabala, Ūrdhaga, Mahāśakti, Saha, Oja and Aparājita. [SB - 10.61.15]</p>
</blockquote>
<p><strong>7. Mitravindā</strong> </p>
<blockquote>
<p>Mitravindā’s sons were Vṛka, Harṣa, Anila, Gṛdhra, Vardhana, Unnāda, Mahāṁsa, Pāvana, Vahni and Kṣudhi. [SB - 10.61.16]</p>
</blockquote>
<p><strong>8. Bhadrā</strong> </p>
<blockquote>
<p>Saṅgrāmajit, Bṛhatsena, Śūra, Praharaṇa, Arijit, Jaya and Subhadra were the sons of Bhadrā, together with Vāma, Āyur and Satyaka. [SB - 10.61.17]</p>
</blockquote>
<p>Apart from these eight queens, Shri Krishna had 16,100 other queens and each had 10 sons each:</p>
<blockquote>
<p><em>tāsāṁ yā daśa-putrāṇāṁ kṛṣṇa-strīṇāṁ puroditāḥ</em> [SB - 10.61.7]<br>
-Among Lord Kṛṣṇa’s wives, each of whom had ten sons</p>
</blockquote>
<p>So if we calculate thus, then the number would be around 161,080.</p>
<p>Almost all of these children and their grandchildren died due to the quarrel and fighting that ensued among them in the Prabhasa region and due to the submerging of Dwaraka under the sea. But the great-grandson of Shri Krishna, Vajra, the son of Anirudha (Anirudha was son of Pradyumna ) survived and was appointed as King by Arjuna as described in Mahabharata.</p>
<p><strong>Reference:</strong><br>
Shirmad Bhagavatam, <a href="http://vedabase.com/en/sb/10/61" rel="nofollow noreferrer">Canto 10, Chapter 61</a><br>
Mahabharata, <a href="http://www.sacred-texts.com/hin/m16/m16007.htm" rel="nofollow noreferrer">Mausala Parva, 7</a></p>
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<p>I've seen that many people do devotion in <a href="http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=681" rel="nofollow noreferrer">madhurya bhava</a> (the emotion of lover-beloved) to male Gods e.g., Krishna, Shiva, Rama etc.</p>
<p>In a similar way, can a devotee have madhurya bhava towards goddesses such as Radha, Parvati, etc. or is it forbidden?</p>
<p>Now it is also said that <em>tvameva sarvaṃ mama deva deva</em> (you truly are my all, my god of gods)</p>
<p>How to make sense of this?</p>
| 2540 | 2517 | 9 | 2 | 2517 | 6 | Madhurya bhava towards goddesses such as Radha, Parvati, etc., | 3 | 2540 | <p>The purpose of devotional practices is to feel closer to one's deity or God. Closeness towards God will only increase if one thinks of God as a personal relative rather than the all powerful all knowing God. Hence, devotee saints suggest to practice devotion in the sentiments of a friend, parent, lover, etc. As the devotion towards God increases, the <em>bhava</em> or sentiments automatically appear or one can practice them as per his eligibility and liking:</p>
<blockquote>
<p>Although devotional service is one, it becomes manifested in eleven forms of attachment: attachment to the Lord's glorious qualities, to His beauty, to worshipping Him, to remembering Him, to serving Him, <strong>to reciprocating with Him as a friend, to caring for Him as a parent, to dealing with Him as a lover, to surrendering one's whole self to Him, to being absorbed in thought of Him, and to experiencing separation from Him</strong>. This last is the supreme attachment. [NBS - 82]</p>
</blockquote>
<p>Just like a person when falls in love always thinks about his/her beloved. So also a devotee who falls in love with God always remembers his deity. Hence, <em>madhurya bhava</em> or <em>kanta bhava</em> (the sentiment of a lover) is said to be the best among all types of devotion. Because, in it, a person feels more closer and attached to God. And the scripture says, irrespective of lust, love, anger or whatever, if one directs his feelings towards God then he attains Him:</p>
<blockquote>
<p>Persons who constantly direct their lust, anger, fear, protective affection, feeling of oneness and friendship toward Lord Hari are sure to become absorbed in Him. [SB - 10.29.15]</p>
</blockquote>
<p>However, unlike love between two persons where taints of personal desire may persist, in devotional practices love for God is clear and crystal like the rays of the Sun. There remains no personal desire but only the desire for the Lord's happiness. <em>Madhurya bhava</em> is the top most devotional sentiment which only a few, out of the many, practice properly. And for those few, God is truly their everything; starting with mother, father, friend, knowledge and wealth, to all other gods (<em>twameva mata cha pita twameva....mama deva deva</em>). </p>
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<p>Can anyone recommend some good books on Lord Shiva? I'm interested in learning more, but I'm not sure were to start.</p>
| 2550 | 2536 | 4 | 2 | 2536 | 5 | Any good books about Shiva? | 3 | 2550 | <p>Since you want to learn more about Shiva, there are many places you can start. I don't know your level of background, but if you know nothing at all you may want to start by reading the comic book series Amar Chitra Katha, which tells lots of stories of Shiva. Here are a few relevant Amar Chitra Katha comics, in no particular order:</p>
<ol>
<li><p><a href="http://www.amarchitrakatha.com/ack/books/349-349-TalesOfShiva" rel="nofollow">Tales of Shiva</a> - stories of how Shiva has helped various devotees of his</p></li>
<li><p><a href="http://www.amarchitrakatha.com/ack/books/350-350-SatiandShiva" rel="nofollow">Sati and Shiva</a> - the story of Shiva's first wife and her tragic death</p></li>
<li><p><a href="http://www.amarchitrakatha.com/ack/books/100-100-SHIVAPARVATI" rel="nofollow">Shiva Parvati</a> - the story of how Shiva remarried the next birth of Sati</p></li>
<li><p><a href="http://www.amarchitrakatha.com/ack/books/118-118-KARTTIKEYA" rel="nofollow">Kartikeyya</a> - the story of Shiva's six-headed son, born to defeat a powerful demon</p></li>
<li><p><a href="http://www.amarchitrakatha.com/ack/books/102-102-AmarChitraKatha-AMARCHITRAKATHA-Singles-EPICANDMYTHOLOGY-GANESHA" rel="nofollow">Ganesha</a> - the story of Parvati's son and how he got an elephant head</p></li>
</ol>
<p>It looks like you can buy all five comics <a href="http://www.amarchitrakatha.com/ack/books/66-66-AmarChitraKatha-AMARCHITRAKATHA-5IN1-StoriesOfShiva" rel="nofollow">here</a>. Or if you prefer to buy them in ebook form, check out the <a href="http://digital.amarchitrakatha.com" rel="nofollow">Amar Chitra Katha app</a>. I can also tell you more Shiva-related Amar Chitra Kathas if you're interested.</p>
<hr>
<p>If you don't like reading comic books, you can read the excellent book <a href="http://rads.stackoverflow.com/amzn/click/8187111011" rel="nofollow">"Shiva - An Introduction"</a> by Devdutt Pattanaik. It contains lots of information and stories about Shiva, both famous and obscure. It's very easy to read and chock-full of famous artwork and statues featuring Shiva. And it's written by the author of "Jaya", the popular illustrated retelling of the Mahabharata. Note that Pattanaik likes to take some artistic license with the stories (and so does Amar Chitra Katha to some extent), but for the most part it's accurate and should give you a good idea of who Shiva is and what he's done.</p>
<hr>
<p>And then on the other extreme, if you already know the stories of Shiva and you're seeking even more information and details, then you can of course read Hindu scripture itself, specifically the Shiva Purana, a four-volume work you can get <a href="http://www.exoticindiaart.com/book/details/siva-purana-complete-set-in-4-volumes-NAB424/" rel="nofollow">here</a>. (The volumes are available online as well, but it's hard to access them so I may write a question and answer about them later.) There are also some stories of Shiva in the <a href="http://www.valmikiramayan.net/bala_kanda_contents.html" rel="nofollow">Bala Kanda</a> of the Ramayana. But in any case I doubt you're looking for Hindu scriptures.</p>
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<p>In <code>Hinduism</code> we consider <code>Karma</code> as supreme and your good/bad mainly depends on <code>karma</code>, then how do wearing certain gems can impact destiny/trouble/good/bad etc. ?</p>
<p>Is it only a marketing strategy by certain people or there is some solid reference provided in the scripts regarding this that how do they slow down or distract the bad things to happen ?</p>
| 2543 | 2537 | 10 | 2 | 2537 | 5 | How wearing a gem(ratna) distract bad woes/trouble? | 4 | 2543 | <p>Scriptures do not describe how they do it, but they do describe that wearing certain gems give benefits like destruction of sin, protection from snakes, etc. For example, consider the following verse of the Garduda Purana:</p>
<blockquote>
<p><em>teṣu rakṣoviṣavyālavyādhighnānyaghahāni ca<br>
prādurbhavanti ratnāni tathaiva viguṇāni ca</em> [GP - 1.68.8]</p>
<p><strong>Meaning</strong><br>
Among the gems some protect against poisons, snakes, diseases and expiate sins. And some others also contain demerits. </p>
</blockquote>
<p>Just like in Ayurveda certain herbs and plants are known to have beneficial effects, so also in astrology certain gems and stones are known to have good effects. But scriptures describe they must be delicately prepared and should be genuine in order to work. So good gems may not change fate or destiny of a person, but they do have some level of positive influence upon the bearer as per the scriptures. </p>
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<p>There is a difference between <strong><a href="https://en.wikipedia.org/wiki/Bhagavata_Purana" rel="noreferrer">Bhagwata Purana</a></strong> and <strong><a href="https://en.wikipedia.org/wiki/Shiva_Purana" rel="noreferrer">Shiva Purana</a></strong>:</p>
<ol>
<li><p><strong>Bhagwata Purana</strong> states that Vishnu is more supreme than Shiva, and from Vishnu, Brahma and by Brahma, Shiva was born. But if that is so, why does Vishnu worship Shiva in all of his incarnations, whereas Shiva never worships anybody?</p>
</li>
<li><p><strong>Shiva Purana</strong> says that Vishnu and Brahma were created from <code>Aadi Anant JyotirStambha</code> of Shiva. When there was a dispute between Brahma and Vishnu about who is more supreme, at that time, Shiva appeared as Jyotirstambha and asked both of them to reach start and end of it. Vishnu traveled downwards to reach end and Brahma traveled upwards to reach beginning, but both of them failed and considered there is no end of Shiva and asked Shiva to guide them. In this story Brahma lied that he reached beginning, So Shiva banned his worships in Hinduism, which is true. Brahma's son Daksha Prajapati was against Shiva because of this reason only.</p>
</li>
</ol>
<p>Now, Lord Rama established Shiva Linga when he was marching towards Lanka which is known as <code>Rameshwara Mahadeva</code> meaning Ishwar (God) of Rama. In Ramayana, when Lord Rama wanted to do Prashchatap because he considered killing Ravana as sin of killing a brahmana, he asked Hanumanji to organize to establish a Shiva Linga and asked again Shiva for mercy and to cut his sin. If Lord is himself able to cut sins, can't he cut his own sins?</p>
<p>In Krishna avatar when Krishna wanted to bring some tree <code>Kalpa Vriksha</code> from Indra, he worshiped Shiva for blessings and that is known as <code>Gopeshwara Mahadeva</code> in vrindavana meaning Ishwara (God) of Gopal (Krishna). Also when Krishna wanted to have a son, he asked sages and from their advice he prayed to Lord Shiva to get a son. If Krishna was Vishnu against who nothing will happen, why he said that "Shive Sarvadhi Sadhike" means nothing happens without Shiva's will, so please bless me with son!! when the Mahabharata was about to be battled he asked Pandavas to have bliss of Shiva first and arranged a Pooja of Shiva Linga.</p>
<p>In <strong>Bhagwata Purana</strong> also, there is a story about Lakshmi Devi's unhappiness with Vishnu because Vishnu told her that half area of his heart is dedicated to Lord Shiva only. And in the rest of the half, all the creatures of world and all deities including her wife Lakshmi lives!</p>
<p>Parashurama is also considered as great devotee of Shiva, Shiva gave him Parashu (axe), for which Parashurama is famous for.</p>
<h3>So, why doesn't Shiva worship anybody whereas Vishnu worships him in all his incarnations?</h3>
<p>What I think is, because Shiva is the only Supreme Paramatma as he is unborn (Ajanma), Akarta and Abhokta (Vairagi) as said in Geeta that God is Ajanma, Akarta and Abhokta. God is neerakar (shapeless and formless), Shiva Linga is symbol of Shiva's such form only.</p>
<p>And also Vishnu always advised other deities (Kartikeya, Indra, Parvati, etc.) to worship Shiva only if they have mistakenly committed sins.</p>
<p>I'm curious and trying to make sense of all this. Can anybody throw some light on my doubts?</p>
<p><strong>EDIT</strong>:</p>
<h3>Vishnu says Shiva is the eternal origin (seed) of all things</h3>
<p>From Veda Vyasa's Mahabharata, <a href="http://www.sacred-texts.com/hin/m13/m13a014.htm" rel="noreferrer">Anushasana Parva</a>:</p>
<blockquote>
<p>The blessed Vishnu said, 'I saluted Mahadeva, saying,--Salutations to thee, O thou that art <strong>the eternal origin of all things</strong>. The Rishis say that thou art the Lord of the Vedas. The righteous say that thou art Penance, thou art Sattwa, thou art Rajas, thou art Tamas, and thou art Truth...</p>
</blockquote>
<p>Vishnu himself said "Shiva is the eternal origin of ..." That's why I think Shiva linga is the seed and whatever we see, it is just a tree from that seed.</p>
| 2577 | 2574 | 46 | 2 | 2574 | 25 | Why doesn't Shiva worship anybody where as Vishnu worships him in all his incarnations? | 17 | 2577 | <p>Though the god is one, when we see in terms of Generation, Operation, Destruction these are taken care by Brahma, Vishnu and Shiva respectively. Since Vishnu is responsible for execution, it is He who descends to take care of the creation. This may be killing the demons or establishing dharma or to spread knowledge or to fulfill desire of a devotee. No one can understand Him, so He shows how to worship Him for different purposes. Also Vishnu worships Shiva symbolically to say both are same.</p>
<blockquote>
<p>‘<strong>Sivasya hridayam vishnur-vishnoscha hridayam sivah</strong>’ — Vishnu is the heart of Shiva and likewise Shiva is the heart of Vishnu." </p>
</blockquote>
<p>They both meditate upon one another all the time! A good discussion on this is <a href="http://www.religiousforums.com/forum/same-faith-debates/135416-i-used-hindu-38.html">here</a></p>
<p>In other perspective Vishnu has taken <a href="http://en.wikipedia.org/wiki/Rajas">Rajas</a> nature and Shiva has taken <a href="http://en.wikipedia.org/wiki/Sattva">Sattva</a>. Rajas is full of desires and action and hence He worships Shiva to fulfill the desires, this way He shows how to worship the god whereas Shiva is satvik, He is self realized and self sufficient and hence He doesn't appear to worship anyone externally. </p>
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<p>In one of the popular stories from the <strong>Bhagavatam</strong>, Sudama visits his old friend <strong>Sri Krishna</strong> at his palace with <a href="https://en.wikipedia.org/wiki/Flattened_rice" rel="noreferrer">beaten rice</a>. When Lord Krishna was going to eat the beaten rice a second time, suddenly, his wife <strong>Rukmini</strong> stops him from eating more.</p>
<p>What was the reason behind that? Why did Rukmini stop him? </p>
| 2603 | 2598 | 16 | 2 | 2598 | 19 | Why did Rukmini stop Lord Krishna from eating beaten rice given by Sudama a second time? | 4 | 2603 | <p>The story is described in <a href="http://vedabase.com/en/sb/10/81/chapter-view" rel="noreferrer">this chapter</a> of the Srimad Bhagavatam:</p>
<blockquote>
<p>Being the direct witness in the hearts of all living beings, Lord Kṛṣṇa fully understood why Sudāmā had come to see Him. Thus He thought, “In the past My friend has never worshiped Me out of a desire for material opulence, but now he comes to Me to satisfy his chaste and devoted wife. <strong>I will give him riches that even the immortal gods cannot obtain.</strong>” Thinking like this, the Lord snatched from the brāhmaṇa’s garment the grains of flat rice tied up in an old piece of cloth and exclaimed, “What is this? My friend, have You brought this for Me? It gives Me extreme pleasure. Indeed, <strong>these few grains of flat rice will satisfy not only Me but also the entire universe</strong>.”</p>
<p>After saying this, the Supreme Lord ate one palmful and was about to eat a second when the devoted goddess Rukmiṇī took hold of His hand. [Queen Rukmiṇī said:] "<strong>This is more than enough, O Soul of the universe, to secure him an abundance of all kinds of wealth in this world and the next.</strong> After all, one’s prosperity depends simply on Your satisfaction."</p>
</blockquote>
<p>So Rukmini stopped him because Krishna's satisfaction at just one palmful of rice was already enough to give Sudama "an abundance of all kinds of wealth in this world and the next".</p>
<p>By the way, the sentiment Krishna expresses when he says "these few grains of flat rice will satisfy not only Me but also the entire universe" occurs in the Mahabharata as well; when Draupadi has only a morsel of rice in her pot and she has to feed group of sages, Krishna eats that single morsel of rice and that is enough to satisfy him and thus the entire universe, leading the sages to feel full as well.</p>
<p>Krishna expresses this notion earlier on in the chapter as well:</p>
<blockquote>
<p>I regard as great even the smallest gift offered by My devotees in pure love, but even great offerings presented by non-devotees do not please Me. If one offers Me with love and devotion a leaf, a flower, a fruit or water, I will accept it.</p>
</blockquote>
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<p>Out of the <a href="http://en.wikipedia.org/wiki/Classical_element#Classical_elements_in_Hinduism" rel="nofollow">Five-Elements</a> only akasha is the one I am unable to understand till now. How is it related to the earth or a material body? Though we know it's different from <strong>air</strong> and recedes into outer space, how is it possible to add akasha as an element which forms our body?</p>
<p>How do I explain this to a scholar and explain its significance?</p>
| 2616 | 2605 | 9 | 2 | 2605 | 4 | How do I explain akasha (sky - one of the Panchamahabhuta) to a scholar? | 3 | 2616 | <p>I am giving excerpts from 'The Serpent Power' by Sir John Woodroffe on the Bhutas including Akasa. Sir John compares Akasa with ether but I will remove those parts from the excerpt posted here:</p>
<blockquote>
<p>The Indian theory [says] that ...scientific or ponderable matter does
not permanently exist, but says that there are certain motions or
forces (five in number) which produce solid matter, and which are
ultimately reducible to Akasa. Akasa is one of the gross
forces into which the Primordial Power (Prakrti-Sakti) differentiates
itself. Objectively considered it is a vibration in and of the
substance of Prakrti of which it is a transformation in which the
other forces are observed to be operating. Lastly, Akasa is not an
ultimate, but is itself derived from the super-sensible Tanmatra, with
its quality (Guna) whereby Akasa affects the senses; and this Tanmatra
is itself derived from the mental I-making principle (Ahamkara), or
personal consciousness produced from the superpersonal
Jiva-consciousness as such (Buddhi), emanating from the root-energy,
or Prakrti-Sakti, the cause and basis of all forms of "material" force
or substance. At the back of both "matter" and mind, there is the
creative energy (Sakti) of the Supreme who is the cause of the
universe and Consciousness itself. </p>
<p>Matter affects the Jiva in five different ways, giving rise in him to
the sensations of smell, taste, sight, touch and feel, and hearing.</p>
<p>As already explained, the Tanmatras are supersensible, being abstract
qualities, while the senses perceive their variations in particular
objects only. These sense particulars are produced from the generals
or universals.</p>
<p>From the Sabda-Tanmatra and from the combinations of the later with
the other Tanmatras are produced the gross Bhutas (Maha-bhuta), which
as things of physical magnitude perceivable by the senses approach the
Western definition of discrete sensible "matter". These five
Maha-bhutas are Akasa (Ether), Vayu (air), Tejas (fire), Apas (water)
and Prthivi (Earth). Their development takes place from the Tanmatra,
from one unit of that which is known in sensible matter as mass
(Tamas), charged with energy (Rajas) by the gradual accretion of mass
and redistribution of energy. The result of this is that each Bhuta is
more gross than which precedes it until "Earth" is reached. These five
Bhutas have no connection with the English "elements" so called, nor,
indeed, are they elements at all, being derived from the Tanmatras.
Dynamically and objectively considered they are (proceeding from
Akasa) said to be five forms of motion, into which Prakrti
differentiates itself; viz, non-obstructive, all-directed motion
radiating lines of force in all directions .. affording the space
(Akasa) in which other forces operate; transverse motion and
locomotion in space (Vayu); upward motion giving rise to expansion
(Tejas); and the motion which produces cohesion, its characteristic of
obstruction being the opposite of the non-obstructive ether (Akasa) in
which it exists and from which it and the other Tattvas spring. The
first is sensed by hearing through its quality (Guna) of sound
(Sabda)[According to western notions, it is the air which is the cause
of sound. According to Indian notions, Akasa is the substratum
(Asraya) of sound and Air (Vayu) is a helper in its manifestation];
the second by touch through resistance and feeling; the third by sight
as colour; the fourth by taste through flavour; and the fifth by the
sense of smell through its odour, which is produced by matter only in
so far as it partakes of the solid state.</p>
<p>The hard and stable obstructive "earth" is that which is smelt,
tasted, seen and touched, and which exists in space which is known by
hearing - that is the sounds of it. The smooth "water" is that which
is tasted, seen, and touched in space. "Fire" is what is seen and
touched - that is felt as temperature- in space. "Air" is what is so
felt in space. And sound which is heard is that by which the existence
of Akasa is known. These Bhutas when compounded make up the material
universe.</p>
</blockquote>
<p>Akasa is space and is the starting point of the other Bhutas. The subject matter of the Bhutas is complicated because it is derived from Yogic and not ordinary experience.</p>
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<p>What is the origin of Indian music? I've heard that music is derived from "Samaveda".</p>
<p>Is it right? If yes, then what type of music is mentioned in <a href="https://en.wikipedia.org/wiki/Samaveda" rel="nofollow">Samaveda</a>?</p>
| 11845 | 2627 | 6 | 2 | 2627 | 3 | Did Indian music originate from the Samaveda? | 3 | 11845 | <p>Yes, Indian Music originated from the Sama Veda. This is a very prominent view of many, and is accepted by everyone who learns Carnatic Music.</p>
<p>The Rig Veda and Yajur Veda mainly use only three notes which correspond to modern Shadja, Rishabha and Nishada, with the occasional Gandhara svara.</p>
<p>But the Samaveda is sung with all seven svaras (which include in addition to the above four, Madhyama, Panchama and Dhaivata). The way Samaveda is sung resembles to an extent the scale of Raga Kharaharapriya, a major Raga in Carnatic Music, which corresponds to the Kafi Thaat of Hindusthani Music.</p>
<p>Almost all composers in Carnatic Music refer to music as originating from the Samaveda. Prominent among them are the Musical Trinity of Muttusvami Dikshitar, Shyama Shastri and Tyagaraja. Saint Tyagaraja has dedicated many songs to the glory of Music, and in one of his songs, titled <a href="http://sahityam.net/wiki/Nada_tanumanisham" rel="nofollow noreferrer">'Nada tanum Anisham Shankaram'</a>, (or, 'Lord Shiva, the Embodiment of Music), he proclaims,</p>
<blockquote>
<p>Modakara Nigamottama Samaveda Saaram Vaaram Vaaram (Nada Tanumanisham)</p>
<p>"(I repeatedly worship the embodiment of music), which was born from <strong>the Samaveda, the foremost of Vedas</strong>."</p>
</blockquote>
<p>He also says in another Kriti, <a href="http://sahityam.net/wiki/Sobhillu_sapta_swara" rel="nofollow noreferrer">'Shobhillu Saptasvara'</a>, (or, 'The Seven Svaras Shine Brightly'),</p>
<blockquote>
<p>Dhara Rig Samadulalo Vara Gayatri Hrdayamuna</p>
<p>"(The Seven Svaras shine), in the Vedas headed by the <strong>Rig and Sama Vedas</strong>, as well as in the core of the sacred Gayatri Mantra (or, in the sacred Gayatri Hridaya)".</p>
</blockquote>
<p>In yet another song, <a href="http://sahityam.net/wiki/Viduluku_Mrokkeda" rel="nofollow noreferrer">'Vidulaku Mrokkeda'</a>, (or, 'I salute the maestroes of Music'), he says</p>
<blockquote>
<p>Mudamuna Shankara Krita Sama Nigama Vidulaku Nadatmaka Saptasvara (Vidulaku)</p>
<p>"(I salute the maestroes) who are aware of the knowledge of the seven notes, the embodiment of Music, <strong>found in the Samaveda</strong>, which was originated from Lord Shiva (as the embodiment of Music)."</p>
</blockquote>
<p>Thus, we can understand that Indian Music has originated from the Sacred Sama Veda.</p>
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<p>This question seems a bit off-topic to me even though I am daring to ask because it is a must to know. There are many believes that the present days <a href="https://en.wikipedia.org/wiki/Ayodhya">Ayodhya</a>, <a href="https://en.wikipedia.org/wiki/Kurukshetra">Kurukshetra</a>, <a href="https://en.wikipedia.org/wiki/Adam%27s_Bridge">Ram Sethu</a> and many other places are the same ones depicted in Hindu scriptures. But is there any strong evidence to prove that the Hindu culture is an ancient one?</p>
<p>Please share whatever you know.</p>
<p>The intent of this post is to know the oldest evidence related to Hinduism.</p>
<p><strong>EDIT</strong>: I am not against Hinduism here. This question is just to show the world how ancient is Hinduism. So, please make everyone believe with a relevant source as evidence in your answer and stop debating with me in comments.</p>
| 2712 | 2632 | 42 | 2 | 2632 | 53 | Are there any strong evidence that Hinduism religion is an ancient one? | 8 | 2712 | <p>Through out the world, every where, whenever researchers,archaeologists find shiva lingam from earth, they reach to the decision that hindu people may lived here before some time.</p>
<p>Shiva lingam is found from <a href="http://www.stephen-knapp.com/recent_archeological_finds_confirming_Vedic_history.htm" rel="noreferrer">Omsk city Russia</a>, <a href="https://www.facebook.com/ResurgingHinduism/posts/516857758385387" rel="noreferrer">Africa</a>, <a href="http://www.africasia-primitive-and-antiques.com/items/1173886/item1173886store.html" rel="noreferrer">Afghanistan</a>, <a href="http://www.megalithomania.com/hires/800x600/turoe.jpg" rel="noreferrer">Ireland</a>, <a href="http://www.irishmegaliths.org.uk/zTuroe.htm" rel="noreferrer">Greece</a>, <a href="http://www.stephen-knapp.com/art_photos_twlevethirteen.htm" rel="noreferrer">Mongolia</a>, <a href="http://www.stephen-knapp.com/art_photos_twlevethirteen.htm" rel="noreferrer">Siberia</a>, <a href="http://www.stephen-knapp.com/art_photo_fourteen.htm" rel="noreferrer">Vatican Rome</a>, <a href="http://www.indiadivine.org/news/history-and-culture/ancient-shiva-lingas-found-throughout-vietnam-r769" rel="noreferrer">Vietnam</a>,Itly, <a href="http://www.viewzone.com/petra.html" rel="noreferrer">Petra Jordan</a>, Sri lanka, <a href="http://www.merinews.com/article/18-million-year-old-shivalinga-at-juttika-shiva-temple/15771369.shtml" rel="noreferrer">India</a>,<a href="http://en.wikipedia.org/wiki/Pashupatinath_Temple" rel="noreferrer">Nepal</a>,<a href="http://vedicempire.com/index.php?option=com_content&task=view&id=25&Itemid=9" rel="noreferrer">Mexico</a>,<a href="http://science.nationalgeographic.com/science/archaeology/photos/ancient-artifacts-and-symbols/" rel="noreferrer">Cambodia</a> etc. <- Search on internet about their photos taken from archeologists.</p>
<p><a href="https://www.colombotelegraph.com/index.php/shiva-lingam-some-scientific-truths/" rel="noreferrer">The statues of Shiva Lingams were found in the archeological findings in Babylon, a city of ancient Mesopotamia</a></p>
<p>There is a Ancient Shiva temple in Tashkant, Uzbekistan. Ancient Vishnu Statue was found in Russia. Shiv Lings are excavated in Italy. There is a Hindu Temple in Baku, Azerbaijan. Is God Shiva not the Principle Deity all over SE Asia till Phillipines. </p>
<blockquote>
<p>Most of the shiva lingas found are minimum 1000-5000 and some >5000 years old according to archaeologists.</p>
</blockquote>
<h2>Shiva in Islam</h2>
<p>Islam also considers shiva as god, in <a href="http://ramanan50.wordpress.com/2013/12/02/shiva-linga-in-mecca-om-is-786/" rel="noreferrer">mecca</a> there is a shiva lingam whom they call Noor-e-ilahi, noor means light, we call the same jyoti, and ilahi means god, Jyotirlingam or noor -e ilahi.</p>
<h2>Shiva in christianity</h2>
<p>In church you will find candles, christ said God is light, the shape of candle's fire is the same shape of shivalingam, we call it jyotirlingam, jyoti means shape of fire.</p>
<h2>Shiva in Sikhism</h2>
<p>In sikh, guru said, Shiva is maha guru. Guru nanak said</p>
<blockquote>
<p>Sat Shri Akal Ek Omakar</p>
</blockquote>
<h2>Ancient Shiva Temples</h2>
<p>Do you know that Tang Dynastry in South Eastern China worshipped God Shiva.
Japan too worships Ganesha,Shiva, Yama and Saraswati.</p>
<p>Search on internet, you will find many evidence from archeologiests.</p>
<p>America and Australia were not discovered, so they both left.</p>
<p><strong>Also Note:</strong> Vedic Deities are present in many other religions, just names changed.</p>
<p><strong>For Example:</strong> </p>
<ul>
<li>YamaDev or Yamraj in hinduism and budhhist</li>
<li>Yima in Zoroastrianism</li>
<li>Yan in chinese</li>
<li>Yanluowang in japanese</li>
<li>Shinje in Tibetian</li>
<li>Ymir in Proto-Germanic</li>
<li>Hades in greek mythology</li>
<li>Yima Xšaēta in Iranian mythology</li>
<li>Orisis in Egyptian</li>
</ul>
<p>Similarly Lord Ganesha has different names</p>
<p><strong>Language - Name</strong></p>
<ul>
<li>Tamil -Pillaiyar</li>
<li>Barmi - MahaPiyennai</li>
<li>Bhot - Sogdadag</li>
<li>Mongolia- TvotKharun</li>
<li>Khagan - TvotKharun</li>
<li>Cambodia - Prahkenij</li>
<li>Chinese - Kuanshi Tien</li>
<li>Japanese - Kangi Nen</li>
</ul>
<p><strong>Country - Name and Avatar of Lord Ganesha</strong></p>
<ol>
<li>Nepal - Sun Ganapati</li>
<li>Myanmar - Maharshini</li>
<li>Mongoliya - Gajamukh Dhyotkar</li>
<li>Tibet - Sokprak</li>
<li>Cambodia - Prashganesh, Prahkans</li>
<li>Japan - Veenayakasha</li>
<li>Javadheep - Kalantak</li>
<li>Vietnam - Ganesha on Tortoise</li>
<li>Bosnia - Ganesha with 4 arms and long hairs</li>
<li>Iran(In Iorisban Area) - Ganesha with sword(This statue is in museum in Paris)</li>
<li>Afghanistan - One statue with allidharoon- avatar</li>
<li>Mexico - Gajamukha Human avatar</li>
<li>Mexico - (In Kodhan) Lord Varuna</li>
<li>Greece - Lord Janus with two faces - one look to future and another look to past</li>
</ol>
<p>Also In one <a href="https://www.quora.com/When-Where-was-Lord-Rama-born-and-what-evidence-is-there-to-substantiate-this" rel="noreferrer">research of ISR</a>, they did using Planetorium software, they found that Lord Rama's date of birth is 10th January 5114BC.</p>
<p>Also See <a href="http://sarojbala.blogspot.in/2012/06/scientific-dating-of-ramayan-era.html" rel="noreferrer">Scientific Dating of Ramayana era</a></p>
<p><a href="http://www.stephen-knapp.com/recent_archeological_finds_confirming_Vedic_history.htm" rel="noreferrer">Ancient Idol of Lord Vishnu found during excavation in an old village in Russia’s Volga Region,</a></p>
<p>Please give your feedback.</p>
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<ul>
<li>Where are the details about the 7 chakras mentioned in Hindu scriptures?</li>
<li>What is their significance?</li>
</ul>
| 2642 | 2641 | 37 | 2 | 2641 | 26 | Reference to the 7 chakras in Hinduism | 3 | 2642 | <p>There are seven chakras in a Human body as Yoga and Tantra prescribes. These are:</p>
<ol>
<li>Sahasrara (सहस्रार्)</li>
<li>Agya (आज्ञा)</li>
<li>Vishuddi (विशुध्दि)</li>
<li>Anahata (अनाहत)</li>
<li>Manipura (मणिपुर)</li>
<li>Swadhisthana (स्वाधिशतान)</li>
<li>Muladhara (मूलाधार)</li>
</ol>
<p><img src="https://i.stack.imgur.com/T4qIi.png" alt="enter image description here"></p>
<p>Chakras are supposed to be mystic power centres in human body along the spine. Kundalini Shakti (often called Serpent Power) is dormant in a normal human and has to be awakened to reach ultimate consciousness.</p>
<p>When the Kundalini awakens, it uncoils up breaking open these chakras and activating them untill the Shakti unites with her Shiva at Sahasrara Chakra. Tantric traditions give immense importance to awakening of Kundalini Shakti.</p>
<p>The awakening of each Chakra is supposed to elevate ones consciousness to higher levels along with providing certain <em>siddhis</em> to the yogi. <a href="http://www.santosha.com/philosophy/hathayoga-pradipika-chapter3.html" rel="noreferrer">The eight siddhis (Ashtasiddhi अष्टसिध्दि) are</a>: </p>
<ul>
<li>Aṇimā: reducing one's body even to the size of an atom</li>
<li>Mahima: expanding one's body to an infinitely large size</li>
<li>Garima: becoming infinitely heavy</li>
<li>Laghima: becoming almost weightless</li>
<li>Prāpti: having unrestricted access to all places</li>
<li>Prākāmya: realizing whatever one desires</li>
<li>Iṣṭva: possessing absolute lordship</li>
<li>Vaśtva: the power to subjugate all</li>
</ul>
<blockquote>
<p>This ascent through the chakras can be viewed as an upward journey through the self which refines and subtilizes the energy that is the kundalini, until at the sixth chakra, the Ajna, center of command, a qualitative change has taken place. The chakras are centers of transformation of psychic or mental energy into spiritual energy.</p>
</blockquote>
<p>Further readings:</p>
<ul>
<li><a href="http://www.tantra-kundalini.com/chakras.htm" rel="noreferrer">Tantra-kundalini.com</a></li>
<li><a href="http://www.chakras.net/energy-centers" rel="noreferrer">Chaktra.net</a></li>
<li><a href="http://en.wikipedia.org/wiki/Chakra" rel="noreferrer">Wikipedia-Chakra</a></li>
<li><a href="http://en.wikipedia.org/wiki/Siddhi#Eight_primary_siddhis" rel="noreferrer">Wikipedia-Siddhi</a></li>
</ul>
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<p>According to Sanatana Dharma, what are the types of sins? </p>
<p>What types of sins can be washed and how and in what cases it is not considered as sin even if people commit one?</p>
| 2668 | 2665 | 13 | 2 | 2665 | 11 | What are different types of sins? | 3 | 2668 | <p>The question seems simple, but it's a bit broad because there are hundreds of sins mentioned in our scriptures. There are so many kinds of sins mentioned in our scriptures that categorizing them would be difficult. Generally, <strong>a sin is committed when the prescribed laws of the sages are violated either by mind, body or speech</strong>:</p>
<blockquote>
<p><em>varṇāśramaviruddhaṃ ca karma kurvanti ye narāḥ<br>
karmaṇā manasā bācā nirayeṣu patantite</em> [VP - 2.6.32]</p>
<p><strong>Meaning</strong><br>
He who through his mind, speech and action does work that is against his varnashrama dharma (duites as per his caste) falls into hell.</p>
</blockquote>
<p>So one can say there are these three kinds of sins, viz. <em>saririk</em> (physical sins), <em>manasik</em> (mental sins), <em>vachik</em> (verbal sins). Nevertheless, scriptures do mention different types of sins as below:</p>
<p><strong>1. <em>Maha-pataka</em></strong><br>
Killing a Brahman, drinking liquor, theft, violation of the preceptor's bed.</p>
<p><strong>2. <em>Upa-pataka</em></strong><br>
Eating condemned food, giving up agnihotra, not fulflilling obligations towards gods, sages and manes, killing a woman, <em>shudra</em> or a <em>vaisya</em>, etc. </p>
<p><strong>3. <em>Jatibrhamsa-pataka</em></strong><br>
Beating a brahmana, smelling liquor or garlic, living through begging, etc. </p>
<p><strong>4. <em>Apatrikarana-pataka</em></strong><br>
Speaking untruth, serving a <em>shudra</em>, etc. </p>
<p><strong>5. <em>Malinikarana-pataka</em></strong><br>
Killing worms and insects, stealing wood, fruit or flower, giving up patience, etc. </p>
<p>But apart from these there are hundreds of minor and major sins mentioned in the scriptures. And some are even equal to the <em>mahapataka</em> (mortal sins). Also, Mahabharata mentions about various kinds of sins including the five grave ones (<em>mahapataka</em>). They are as below in brief:</p>
<ul>
<li><p>Drinking alcoholic liquors, killing a Brahmana, and the violation of the preceptor's bed, are sins that, if committed consciously, have no expiation. The only expiation laid down for them is death.</p></li>
<li><p>The unmarried girl who suffers her virginity to be deflowered incurs three-fourths of the sin of <em>brahma hatya</em>, while the man that deflowers her incurs a sin equal to a fourth part of that of <em>brahma hatya</em> (Brahmanicide).</p></li>
<li><p>By slandering Brahmanas or by striking them, one sinks in infamy for a hundred years. By killing a Brahmana one sinks into hell for a thousand years. </p></li>
</ul>
<h1>Expiating Sins</h1>
<p><strong>Sins committed cannot be just washed away without experiencing their corresponding punishment in hell.</strong> However, for <strong>sins committed unintentionally</strong> and in cases where the sinner repents his deeds [VP - 2.6.40], the scriptures prescribe performance of <em>prayaschita</em> (acts of expiation):</p>
<ul>
<li><p>Sages prescribe a penance for unintentionally committed sins. Some declare, on the evidence of the revealed texts, (that it may be performed) even for an intentional (offence). [Manu - 11.45]</p></li>
<li><p>A man that has acted sinfully destroys his sin by acting virtuously afterwards and by penances. [Mbh]</p></li>
<li><p>Excluding the five grave sins (<em>mahapatakas</em>) that have been mentioned above, all other sins have expiations, provided for them. <strong>Expiating those sins according to the ordinances laid down for them, one should not again indulge in them</strong>. [Mbh]</p></li>
<li><p>A householder has five slaughter-houses (as it were, viz.) the hearth, the grinding-stone, the broom, the pestle and mortar, the water-vessel, by using which he is bound (with the fetters of sin).In order to successively expiate (the offences committed by means) of all these (five) the great sages have prescribed for householders the daily (performance of the five) great sacrifices. [Manu - 3.68,69]</p></li>
</ul>
<p>To mention the various kinds of expiations mentioned in the scriptures for each type of sins would be too broad. However, along with expiations like vow of celibacy, living on begging, etc. all scriptures also mention <strong>remembrance of Vishnu's names and practice of devotion to Him as one of the best destroyer of sins</strong>. Bhagavad Gita also explicitly mentions it in the verse 18.66.</p>
<p>Sin is always considered as a sin whenever people commit it. One cannot simply knowingly commit a sin and think it will not be considered as a sin. In case of knowingly committing sin, the consequences and expiations are even more severe. But when a sin like death of someone occurs while treating other, while helping other (<em>paropakara</em>) or while punishing other, it is not considered as a sin [Agn Pu - 173.5]. Also, people who are God realized and perfectly situated in Self realization without the sense of doership, sinful acts like killing even do not bind them [BG - 18.17] </p>
<p><strong>References:</strong><br>
Agni Purana - 168, Mahabharat - 12.165</p>
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<p>If Rudram, Namakam & chamakam are related to Shiva, why they are chanted for abhishekam of other gods? </p>
<p>Are there any other prominent alternative hymns for abhishekam? </p>
<p>Are they chanted only in shiva-agama or it is same in vishnu-agama? </p>
| 2722 | 2709 | 7 | 2 | 2709 | 8 | What are hymns chanted for abhishekam? | 3 | 2722 | <p>First of all there is a <em>Panchayatan</em> (formation for offering puja), in this we perform Abhishek to the Aaradhya (main) god for which we are offering puja. </p>
<p>There are following possibilities for Aradhya and other god's</p>
<ol>
<li><p>Any Male God(Except Shiva) we use <em>Purusha Sukta</em> </p></li>
<li><p>Lord Narayana(Vishnu) and all his 24 avatar's we use <em>Vishnu Sukta</em> (notice we can also use Purusha Sukta instead) each 11 times for Abhishek.</p></li>
<li><p>Lord Shiva we use <em>Rudram</em> also known <em>Rudradhya</em>. The <em>Rudradyaya</em> can be done 11 times it makes one <em>Laghu Rudra</em></p>
<ul>
<li>11 Rudra Path = 1 Laghu Rudra </li>
<li>11 Laghu Rudra = 1 MahaRudra</li>
<li>11 MahaRudra= 1 Ati Rudra</li>
</ul></li>
<li><p>All Devi's (female Godess) we use, <em>Shri Sukta</em>, also Lakshmi Sukta can be used for special pujas like Deepawali Pujan.</p></li>
<li><p>While doing Navgraha Puja and Performing Abhishekam we use <em>Saura Sukta</em> for Sun God.</p></li>
<li><p>For Ganpati or Ganesha people perform Abhishek by reciting Ganpati Atharvasirsha which is widely <a href="https://hinduism.stackexchange.com/a/3012/489">considered as an interpolation</a>. </p></li>
</ol>
<p>(A general Note : All These Suktas' are Derived from Vedas' and has to be sung like the vedic hymns , with full knowledge of how vedic hynms or mantras are chanted)</p>
<p><a href="http://www.advaita-vedanta.org/articles/panchayatana_puja.htmtyhin" rel="nofollow noreferrer">This</a> has more details on Panchayatan.
<hr>
In Vaishnava temples, First Vishvaksenar is Worshipped for removing obstacles, then Shriman Narayana is worshipped with abhishekam by Purusha suktam, Sri Suktam(since Sri devi or Thayar resides in his heart).</p>
<p>Devi Laxmi is then attended with Sri Suktam and other preferred stotras.</p>
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<p>We all know that International Society for Krishna Consciousness has widespread all over the world. These people are very good devotees of Krishna, followed of non violence. </p>
<p>But many of them say they follow only Krishna and he is the only almighty God. The core principle of Hinduism is <code>एकं सत् विप्राः बहुधा वदन्ति|</code> truth is one, wise men call it by different names. This is a very important principle and every Hindu must follow. </p>
<p>ISKCON devotees are good in Bhaktiyoga but they believe that Bhakti is only way to moksh. So should we consider these people as Hindus or not?</p>
| 2764 | 2759 | 10 | 2 | 2759 | 24 | Should we consider ISKCON devotees as Hindus or not? | 7 | 2764 | <p>This needs an examination of the meaning of the word Hindu. A few questions already exist about what the term 'Hindu' means. Legally in India, anyone who does not follow Abrahamic faiths are Hindus. That includes Jains, Sikhs & Buddhists too. Similarly ISKCON would also fall under the category of legal Hindu. </p>
<p>If one were to see if ISKCON would fall under theological Hinduism, it would since their main deity is Krishna who is a 'Hindu' deity. The ISKCON people have tried to isolate themselves from the term Hindu since unfortunately a negative connotation has been associated with Hinduism in the west where ISKCON is active. The negative connotation being Hinduism = Casteism = Racism/Slavery. Though many ISKCON devotees like <a href="http://www.stephen-knapp.com/">Stephen Knapp</a> have extensively written against racist interpretation of Hinduism, many western ISKCON devotees still suffer from 'difference anxiety' and disassociate themselves from Hinduism. </p>
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<p>I have observed and even practiced the act of breaking a coconut before any Hindu ritual or before starting any auspicious deed.</p>
<p>It is also offered before God after breaking it. What does this signify? What makes coconut so special?</p>
<p>I referred this question. <a href="https://hinduism.stackexchange.com/questions/752/">What is the significance of nãrikel (coconut) in pooja?</a> but it seems like the question does not refer to the act of breaking a coconut and its significance.</p>
| 2778 | 2776 | 17 | 2 | 2776 | 8 | What is the significance of breaking a coconut in Hindu rituals? | 8 | 2778 | <p><strong><em>Can't find any reliable citations for this, but I have mostly heard about this from my parents and elders.</em></strong></p>
<p>Coconut breaking is a symbolic act of submitting oneself completely to the almighty. Before starting anything good/big (ex: foundation stone of buildings, buying a new car etc), coconuts are offered. </p>
<p>Coconut is also known as "Sriphal", or Gods fruit. It is considered as the purest form of offering to God, since the milk and the white kernel is not polluted due to the hard outer shell. <strong><em>(Again, I don't have any reliable citations for this)</em></strong></p>
<p>The coconut itself symbolizes one's own head, specifically the person's ego. In the process of breaking the coconut, the person let's go of his ego and pride which he might have achieved or is going to achieve. When the ego is broken, only then you can taste the sweet milk of success, or the fruit itself.</p>
<p><strong>Update:</strong> Although I couldn't find any authentic citations, here are a few blogs and threads who have written about it. I only know this from my parents and elders.</p>
<p><a href="http://bharathkidilse.blogspot.in/2009/10/coconut.html" rel="noreferrer">http://bharathkidilse.blogspot.in/2009/10/coconut.html</a></p>
<p><a href="http://www.hindu-blog.com/2008/03/why-do-hindus-break-coconut-in-ganesh.html" rel="noreferrer">http://www.hindu-blog.com/2008/03/why-do-hindus-break-coconut-in-ganesh.html</a></p>
<p>Here's a link which talks more about coconut as an offering to gods.</p>
<p><a href="http://dhilipkumarek.wordpress.com/article/why-hindus-break-coconut-in-ganesha-temples-etc/" rel="noreferrer">http://dhilipkumarek.wordpress.com/article/why-hindus-break-coconut-in-ganesha-temples-etc/</a></p>
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<p>If you're a brahmin, you're probably familiar with the <a href="http://avaniavittam.org/images/AVANI-AVITTAM_Yajur-2014.pdf" rel="nofollow noreferrer">following mantra</a> (see page 2):</p>
<blockquote>
<p>Yajnopavitam, paramam pavitram</p>
<p>Prajapatim yatsahajam purastath |</p>
<p>Ayushyam agriyam pratimunja subhram</p>
<p>Yajnopavitam balam astu tejah ||</p>
<p>Put on the sacred thread, the supreme purifier, which was born along with Brahma long ago, which bestows long life, preeminence, and purity may the sacred thread bestow strength and light.</p>
</blockquote>
<p>This is the mantra you say when you put on the sacred thread, variously called the Yagnopavita, Poonal, or Janayu. Brahmins change their sacred thread every year in a ritual called Avani Avittam or Upakarma, which took place this month.</p>
<p>My question is, what scripture does this mantra come from? The preamble you're supposed to say beforehand provides some detail about the mantra:</p>
<blockquote>
<p>Yajnopavita dharana mahamantrasya, Brahmarishihi, Thrishtupchandaha, Trayi Vidyadevata, Yajnopavita dharana viniyogaha</p>
<p>Of the great mantra called the wearing of the sacred thread, the sage [who heard it from the gods] is Brahma, the meter is Trishtup, the deity [whom it's about] is the triple wisdom [i.e. the three Vedas], the purpose is the wearing of the sacred thread.</p>
</blockquote>
<p>It might seem strange that the sage who heard this mantra from the gods is the god Brahma, but there are actually many verses in the Vedas which were heard by various gods. (See the Anukramani for Rig Veda Book 10 in my answer <a href="https://hinduism.stackexchange.com/a/2430/36">here</a>; hymn 14, for instance, was heard from the gods by Yama the god of death, called Yama Vaivasvata in the Anukramani, and hymn 121 was heard by Brahma, called Hiranyagarbha Prajapatya.)</p>
<p>In any case, in what scripture does this mantra heard by Brahma occur? Also, on a side note are there any scriptures that describe how the sacred thread was originally "born along with Brahma", as the mantra says?</p>
| 7673 | 2784 | 13 | 2 | 2784 | 7 | What scripture does the sacred thread mantra come from? | 3 | 7673 | <p>I don't know if there's an earlier source, or if there are any scriptures elucidating what <em>prajāpateryat sahajaṃ</em> refers to, but the verse is found in <a href="http://titus.uni-frankfurt.de/texte/etcs/ind/aind/ved/yvw/pargs/pargst.htm" rel="noreferrer">Pāraskara Gṛhyasūtra 2.2.11</a>.</p>
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<p>For navagraha shanti (satisfying 9 planets), people give navadhanya daana respective to the planet, does it has power to transfer our sins earned by our own karma or it is just meant to satisfy the planets? </p>
<p>Are there ways to transfer punya/punyam or pap/papam? </p>
| 2800 | 2786 | 10 | 2 | 2786 | 8 | Can sins be transferred? | 4 | 2800 | <p>Karma refers to the reward or fruit of action. When one commits a good deed, it is returned back to him/her. When one commits a bad deed(sin), it is also returned back.</p>
<p>Can it be transferred to someone else?
There are accounts of saints taking on the sicknesses (or bad karma) of others in order to relieve them of their misery throughout history. But this is done voluntarily by the saint, rather than by the disciple.</p>
<p>For example the great Saint/Avatar Chaitanya Mahaprabhu is believed to have taken the sins of the people <a href="http://gosai.com/writings/abandon-unhealthy-mentalities" rel="noreferrer">Jagai and Madai story</a> as given below here:</p>
<blockquote>
<p>Later Jagai and Madhai came before the Lord with folded hands. Lord Chaitanya then requested the brothers to give the Lord a tulsi leaf saying, "I will take your sinful reactions. Give them all to Me." At first the brothers refused saying, "O Lord You do not know how sinful we are. We can not do it." The brothers reminded the Lord that they had killed many cows, brahmins, women, and given trouble to countless innocent persons. But the Lord insisted and finally it was done. When Lord Chaitanya received the sins of Jagai and Madhai the Lord lost his golden complexion and He immediately became black.</p>
</blockquote>
<p>However this cannot be done by all. Only the great Yogis, the great Avatars and the great Saints can do this. Others may be able to but it is dangerous to attempt such things as taking on another's fruits without proper intuition and Divine Will.</p>
<p>Swami Paramahansa Yogananda speaks of this 'Autobiography of a Yogi':</p>
<blockquote>
<p>The metaphysical method of physical transfer of disease is known to highly advanced yogis. A strong man can assist a weaker one by helping to carry his heavy load; a spiritual superman is able to minimize his disciples' physical or mental burdens by sharing the karma of their past actions. Just as a rich man loses some money when he pays off a large debt for his prodigal son, who is thus saved from dire consequences of his own folly, so a master willingly sacrifices a portion of his bodily wealth to lighten the misery of disciples.</p>
<p>By a secret method, the yogi unites his mind and astral vehicle with those of a suffering individual; the disease is conveyed, wholly or in part, to the saint's body. Having harvested God on the physical field, a master no longer cares what happens to that material form. Though he may allow it to register a certain disease in order to relieve others, his mind is never affected; he considers himself fortunate in being able to render such aid. </p>
</blockquote>
<p>So it is clear that not all can/should attempt to take on the karma of another preson. So then what else to do with the bad karma. Sin can not only be transferred but also removed.</p>
<p>How to circumvent sin?
Three ways:</p>
<ol>
<li><p>Through self-inquiry: </p>
<p>to one person, the daily job gives great misery and seems like a great sin committed, but yet to another person who is unemployed the daily job seems to be a great blessing. Therefore both persons are envying each other, while not happy with what they have. Then what really is a sin? It is only sin if we choose to think of it as sin. Just as the world looks green when we have green spectacles, the world appears to be dual when we wear the 'good & evil' spectacles of the Mind. Thus realizing this will destroy all sin.</p>
<p>Sri Adi Shankaracharya states in aparokshanubhuti 98:</p>
<blockquote>
<p>All actions of man, Perishes when one is able to see, Brahman which is in the higher and also lower</p>
</blockquote></li>
<li><p>Through devotion to God:</p>
<p>a the child accepts both the sweet-tasting chocolate as well as the bitter-tasting vegetables from the parents, in trust that the parent Loves the child and will do only what is best. Similarly trust in the Lord, that whatever happens is controlled by Him and is done for our own Good. Then this leads to surrender and leads to acceptance. When we accept all as gift of God, there is no sin, there is only gift. This requires faith.</p>
<p>Sri Krishna states in Bhagavad Gita 18, 66:</p>
<blockquote>
<p>Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.</p>
</blockquote></li>
<li><p>Through karma yoga (doing good deeds without expecting results): </p>
<p>simple logic: if what we do comes back to us, then why do bad? thereby spend all of time doing good day and night, until we realize that in our joy of giving, we do not care for receiving anything. Then where is the need to think of ourself? Selflessness thereby dawns and destroys all sins.</p>
<p>Sri Swamiji Sivanandaji on <a href="http://www.dlshq.org/download/practicekarma.htm" rel="noreferrer">Practice of Karma Yoga</a>:</p>
<blockquote>
<p>The practice of Nishkamya Karma Yoga destroys sins and impurities of the mind and causes Chitta Suddhi or purity of the Antahkarana.</p>
</blockquote></li>
</ol>
<p>What about going around nine planets in temple?</p>
<p>Like the all great rituals of Hinduism if done with conviction, sincerity, purity and love then it will also result in removal of sins. However if done mechanically with thoughts of "I have to go here today", "I have to get Y today", "What will Z do today", "What to eat" etc. then it is not as effective. Thus concentration and discipline is the key.</p>
<p>Sri Ramakrishna says in "The Five Commandments of Sri Ramakrishna" by Swami Dayatmananda:</p>
<blockquote>
<p>We have to impress on our minds that purity of thought and sincerity of purpose are the essential conditions one has to achieve and develop in the religious life if it is to be expeditiously fruitful. An aspirant must practise self-control. He has to avoid all slips in ethical life and should live a life of discipline. These are the sine qua non of the higher life, and it is well-known that nothing will happen if spiritual disciplines are practised perfunctorily.</p>
<p>When that purity of purpose and sincerity in sadhana is achieved and when one tries in secret and in solitude and with single-minded devotion to repeat the name of God, His vision will come and the devotee will get absorbed in Him. This chanting of God's name must form a regular habit.</p>
</blockquote>
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<p>A text says that a king named <a href="http://en.wikipedia.org/wiki/Kakudmi" rel="nofollow noreferrer">Kakudmi</a> time-traveled in a two-way trip (Earth ⇒ Brahmaloka and Brahmaloka ⇒ Earth). It also says that there is a difference in frequency of times at different places in the universe.</p>
<ol>
<li><p>Is there any other scripture that says about time travel (like what Kakudmi did)?</p>
</li>
<li><p>Is there any character in our scripture that time-traveled but without physically traveling in space?</p>
</li>
</ol>
| 2798 | 2789 | 25 | 2 | 2789 | 16 | Time travel in Hindu scripture | 6 | 2798 | <p>In Bhagavata Purana and some other <em>Puranas</em>, there is mention of a king named <a href="http://en.wikipedia.org/wiki/Muchukunda" rel="nofollow noreferrer">Muchukunda</a> who also experienced a similar effect. He went to join the battle for the gods as their commander but by the time he was free to return, all his family and relatives were extinct being swept away by this effect of relative time (<a href="http://vedabase.com/en/sb/10/51/18" rel="nofollow noreferrer">SB - 10.51.18</a>).</p>
<hr />
<p><strong>Update</strong><br />
This answer is based on the verse from Bhagavata as it describes the story a bit more than the other <em>Puranas</em>. But anyone who is interested can find the story mentioned at least in the following <em>Puranas</em>: Vishnu Purana, Brahma Purana, Skanda Purana, Harivamsha, and Padma Purana. This incident may also be present in Mahabharata, but I don't know the chapter number.</p>
<p>Now those who rightly say that the above-referenced verse doesn't explicitly state less time had passed for Muchukunda should put some thoughts and analyze the meaning again. Everything is not present in direct words always that everything would be easily understood. Otherwise, there would be no explanations, commentaries, <em>bhasyas</em>, etc. by saints and scholars. And there would be no arguments, debates, and different sects and creeds.</p>
<p>Anyway, in this verse, it should be noted that not only his family but relatives, citizens, contemporaries, all are gone in course of time. Had Muchukunda been under the same effect of time, he would have been dead also. But because he was in devaloka the course of time for him was slower and different. If only his family were extinct then someone could have said Muchukunda was probably having a longer life length. But because all the citizens of his Kingdom, his relatives, and contemporaries were dead it can be understood that time was running faster on earth compared to where Muchukunda was.</p>
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<p>The <em>Manache Shlok</em> in Marathi mentions that Ramayana happens once in a <em>Kalpa</em>. </p>
<blockquote>
<p>मना कल्पना कल्पिता कल्प कोटी| नव्हे रे नव्हे सर्वथा रामभेटी|| मना कामना राम नाही जयाला| अति आदरे प्रीती नाही तयाला|| </p>
</blockquote>
<p>Explanation of this consisted that Ramayana happens once in a kalpa. I am curious to know if all the ten avatars of Vishnu repeat in each <em>Chaturyuga</em> (Mahayuga).</p>
| 2822 | 2802 | 19 | 2 | 2802 | 7 | Do the same avatars repeat in each chaturyuga? | 3 | 2822 | <p><img src="https://i.stack.imgur.com/JBxfN.jpg" alt="Image"> </p>
<p>This might give you an idea of how yugas are divided. As far as same thing getting repeated every chaturyug ,i do not reckon any mention of that but in Devadutta Patanaik book "SITA"</p>
<blockquote>
<p>Yum comes Ayodhya to take Lord Ram life but he couldn't enter as Hanuman is guarding the gates of Ayodhya. Lord Ram knew about this, so to distracts Hanuman from guarding the gate he drops his ring in river and ask Hanuman to fetch it. Hanuman dive inside the river but he donot find the ring but meet nagas of nagalok. He enquires about the ring but they refuse to tell him until he tell them the story of Lord Ram. So he tells the whole story to them and then enquires about ring. They point in the direction where he can find the ring . When he reaches the location he see heap of rings, each exactly similar to other. He ask which one is of Lord Ram. They say "As many ring, so mang Ram". Life is a cycle. What has happened in the past will again happen in future.Each time a monkey comes to fetch the ring,a Ram dies up there. Hanuman rushes back to Adyodhya to see Ram took Jal samadhi.
Block quote</p>
</blockquote>
<p>Devdutta researches very deeply before writing his book. So he must taken this from somewhere.</p>
<p>Apart from that We indian believe that what has happened in past will again happen in future, that is why we have a word "kal" for both yesterday and tomorrow.</p>
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<p>I would like to know if Hinduism and science contradict each other. This is an issue that arises in many religions, the most prominent example being Christianity and its <a href="https://en.wikipedia.org/wiki/Young_Earth_creationism" rel="noreferrer">disagreement with evolution</a>. So how does Hinduism deal with this?</p>
<p>If I am a Hindu, does that mean that I cannot accept what science has discovered? </p>
<p>Do Hindu scriptures mention how to deal with scientific findings that may not line up with the Vedas?</p>
| 2817 | 2816 | 32 | 2 | 2816 | 21 | Does Science contradict Hinduism? How to deal with scientific discoveries that don't line up with Vedas? | 9 | 2817 | <p>Hinduism is an <strong>intrinsically scientific</strong> religion.</p>
<p>The Vedas themselves accurately describe very complicated geometric concepts including six-dimensional spaces, distances between celestial bodies, and using changing skylines to measure time, just to name a few examples ("Vedic Geometry Course" Dr. S. K. Kapoor). If you follow the Dhashavataram carefully, you will see that it perfectly mirrors the evolution of life on Earth as well as the emergence of increased social structure (and eventual decline) among humans.</p>
<p>Furthermore, it has been written that the Vedas themselves are to be consulted only in matters which <strong>cannot</strong> be resolved by either <em>Pratyaksha</em> (direct observation) or <em>Anumana</em> (inferences and inductions based on said observations, or in other words <strong>science</strong>).</p>
<p>The third category of knowledge, <em>Sabda</em>, refers to the Vedas themselves. Smritis, Itihasas, and Puranas are also included here where they "do not contradict the Vedas". <em>Sabda</em> is to be relied on to resolve questions which either have not yet been answered by <em>Pratyaksha</em> and <em>Anumana</em> (e.g. how does physics behave in a six-dimensional space?) or cannot be answered (e.g. what happens to the <em>Atma</em> after death?).</p>
<p>Info above paraphrased from: "A Dialogue on Hinduism", Sri V. N. Gopala Desikan, pg. 24-25</p>
<p>In other words, Vedas and science do not contradict each other. They lie <strong>orthogonal</strong> to each other. Our gurus want us to use science to answer any worldly questions, and seek the Vedas for matters that science does not or cannot answer.</p>
<p>Ultimately, Hinduism is a very scientific religion. Many of our beliefs stem directly from scientific facts (ritual purity and not shaving during certain months just to name a few). The idea that one can either be a scientist or a Hindu but not both is simply untrue.</p>
<p>In summary, I'll leave you with this quote from "A Dialogue on Hinduism":</p>
<blockquote>
<p>Student: I do not understand why logic should not be used to discuss Brahman.</p>
<p>Guru: Logic will be useful, when we discuss about known things, so that, with authority, we can make use of our logic and argument. But logic <strong>cannot</strong> be of use, in discussing about unknown things, unseen things like Brahman.</p>
<p>Student: Does this mean that logic cannot be used at all for studying or understanding Brahman?</p>
<p>Guru: No, it is not that. The primary authority is the Vedas and these can be <strong>supplemented</strong> by logic, <strong>without deviating</strong> from the authority of the Vedas.</p>
</blockquote>
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<p>Balarama is traditionally considered to be an avatar of Lord Vishnu by those who do not consider Buddha to be one.</p>
<p>However, I have also frequently heard that He is an avatar of <em>Adiseshan</em>, the multi-headed snake upon which Lord Vishnu rests in <em>Vaikuntham</em> (the abode of lord Vishnu). This is evidenced by the fact that upon His death, a white cobra was observed exiting His mouth (<em>at least according to <a href="http://en.wikipedia.org/wiki/Balarama" rel="noreferrer">Wikipedia</a> and Amar-Chitra-Katha; sorry for not having a more reliable source</em>).</p>
<p>In what ways do the scriptures support these two interpretations? Are they necessarily mutually exclusive? I have sometimes heard people say that He is actually an avatar of both Lord Vishnu and Adiseshan. How is this possible?</p>
| 2820 | 2819 | 14 | 2 | 2819 | 17 | Is Balarama an Avatar of Vishnu or Adiseshan (or both)? | 3 | 2820 | <p>The reason that Balarama is called an incarnation (avatara) of Vishnu is that the serpent Adiseshan is himself a form of Vishnu. <a href="http://srimadbhagavatam.org/canto10/chapter2.html" rel="noreferrer">Here</a> is how Balarama's birth is described in the Srimad Bhagavatam:</p>
<blockquote>
<p>When Kamsa had killed six of the children born from Devakî, the seventh one, <strong>a plenary expansion of Vishnu who was celebrated with the name Ananta</strong>, therefore [was born] as an embryo in the womb of Devakî ... [Vishnu] instructed His spiritual potency [Yoga-mâyâ] as follows: ... "In the womb of Devakî <strong>there is the embryo known as [Ananta-]S'esha who is a plenary expansion of Me</strong>. Take care of a smooth transition from her womb to the womb of Rohinî.... Because He changes wombs [from Devakī to the womb of Rohinī] the people of the world will address Him with the name Sankarshana, because He brings pleasure to the people [of Gokula] He will be called Râma and because of His great physical strength He will be named Balabhadra."</p>
</blockquote>
<p>And <a href="http://srimadbhagavatam.org/canto5/chapter25.html" rel="noreferrer">here</a> is another passage in the Srimad Bhagavatam that describes the role that Adiseshan plays as a form of Vishnu:</p>
<blockquote>
<p>At a distance of thirty-eight thousand yojanas beneath the base of Pâtâla He is situated who, as <strong>a part of the Supreme Lord</strong>, relates to the darkness and is called Ananta. Scholarly Vaishnavas describe Him as Sankarshana, the ruler of the ego or I that is characterized by self-awareness [pride, identification], because He unites - 'draws together' - the seer and the seen, the subject and the object. The celestial sky around the earth, this universe, sustained on only one of the thousands of hoods of the Supreme Lord in the form of Anantadeva, is seen as a [tiny] white mustard seed.</p>
</blockquote>
<p>Finally, in the Bhagavad Gita Krishna <a href="http://vedabase.com/en/bg/10/29" rel="noreferrer">says</a> "Among the Nagas I am Ananta."</p>
<p>On a side note, since you were wondering, Balarama reverting back into Adiseshan is described in <a href="http://sacred-texts.com/hin/m16/m16004.htm" rel="noreferrer">this chapter</a> of the Mausala Parva of the Mahabharata:</p>
<blockquote>
<p>Proceeding then to the forest, Keshava [i.e. Krishna] beheld Rama sitting in a solitary spot thereof. He also saw that Rama had set himself to Yoga and that from out his mouth was issuing a mighty snake. The colour of that snake was white. Leaving the human body (in which he had dwelt so long), that high-souled naga of a 1,000 heads and having a form as large as that of a mountain, endued besides with red eyes, proceeded along that way which led to the ocean. </p>
</blockquote>
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<p>For those who do not know, there are two main sects of Sri Vaishnavism: <em>Thenkalai</em> and <em>Vadakalai</em>.</p>
<p>The <em>Vadakalai</em> sect wear their <em>namam</em>, or <em>thiruman</em>, in a "U" shaped pattern with <em>manjal</em> or yellow like this:</p>
<p><img src="https://i.stack.imgur.com/MVhla.jpg" alt="enter image description here"></p>
<p>And the <em>Thenkalai</em> sect wear it in a "Y" shaped pattern with <em>kunkumam</em> or red like this:</p>
<p><img src="https://i.stack.imgur.com/1loYE.jpg" alt="enter image description here"></p>
<p>While this difference is probably the most visible one, I am not completely sure whether I fully understand the differences in the theological beliefs of the two sects.</p>
<p>Could someone please articulate what are the major disagreements between these two branches?</p>
<p>Also, for those who are interested, one of the differences in ritual was previously discussed <a href="https://hinduism.stackexchange.com/questions/799">here</a>, but for this question I would like to know more about the differences in belief.</p>
| 2835 | 2831 | 24 | 2 | 2831 | 19 | What is the difference between Thenkalai and Vadakalai sects of Sri Vaishnavism? | 3 | 2835 | <p>First of all, these aren't the two main sub-sects of Vaishnavism, they are the two main sub-sects of <em>Sri</em> Vaishnavism. There are other Vaishnava Sampradayas, like the <a href="http://en.wikipedia.org/wiki/Gaudiya" rel="noreferrer">Gaudiya Vaishnava</a> sect that ISKCON adheres to. What distinguishes Sri Vaishnavas from other kinds of Vaishnavas are mainly two things: our beliefs, and our origins. </p>
<p>Gaudiya Vaishnavas believe in Achintya Bheda Abheda, a simultaneous unity and difference between Jivatma (the human soul) and Paramatma (divine soul or supersoul) that is inconceivable. Madhvas believe in Dvaita, a fundamental difference between Jivatma and Parmatma. Sri Vaishnavas, on the other hand, believe in Visistadvaita, or "qualified monism", where there is one big unified whole called Paramatma, but within that there are still distinct parts like Jivatmas, akin to how an unborn baby is part of the body of a pregnant woman, but the pregnant woman's body extends beyond the baby (what Western thinkers would call <a href="http://en.wikipedia.org/wiki/Panentheism#Hinduism" rel="noreferrer">panentheism</a>).</p>
<p>The Sri Vaishnava sect has its origins in the works of the Alwars, a group of 12 ancient Vaishnava saints who lived in Tamil Nadu and and are famous for their poetry in praise of Vishnu. The 4000 poems of the Alwars were collected by Nathamuni into a book called the Naalayira Divya Prabhandam, which started being thought of as the Dravida Veda, or Veda of South India. It is the beliefs and principles embodied in the poems of the Naalayira Divya Prabhandam that provided a basis for the Sri Vaishnava belief system. Nathamuni was the founder of the sect, but it really got into prominence when Ramanujacharya became its leader. As I describe in <a href="https://hinduism.stackexchange.com/a/2480/36">this answer</a>, it is after the time of Ramanujacharya that Sri Vaishnavas became a sizable enough portion of the Brahmin community that they started developing a distinct identity, which is e.g. how the Iyengars emerged from the Iyers.</p>
<p>Now Ramanujacharya placed pretty much equal emphasis on both Sanskrit scripture, like the Vedas, Upanishads, and Puranas, and the Tamil Naalayira Divya Prabhandam, because he took the notion that it was the Dravida Veda very seriously. But after his death, his followers started having disagreements. They all agreed on the Visistadvaita philosophy that characterizes the Sri Vaishnava belief system, but they had disputes that fundamentally revolved around how much authority we should give to the Naalayira Divya Prabhandam. Manavala Mamunigal and his successors believed that words of the Alwars are of paramount importance, and that they contain all the important messages of the Vedas and more, so they started called themselves Thenkalai (the Southern group), because their supreme scripture was the Naalayira Divya Prabhanda, which is from South India. Vedanta Desikan and his successors still believed that Alwars' words were sacred, but they also thought that we shouldn't neglect the importance of Sanskrit scripture like the Vedas. Since they placed some emphasis on scripture that had come from North India, they became known as Vadakalai (the Northern group).</p>
<p>The other doctrinal differences between Thenkalais and Vadakalais emerge from this split over what scriptures to pay the most attention to. For instance, Naalayira Prabhandam consists in large part of devotional poems where the Alwars describe their utter dependence on Vishnu for salvation (Moksha), akin to a lovesick youth being dependent on the affections of his beloved. Since the Thenkalais paid attention almost exclusively to the works of the Alwars, they developed the notion that all of us are dependent on Vishnu to grant salvation to whomever he chooses, and that we are powerless to do anything to achieve it. The traditional analogy is to baby kittens, who don't need to do anything in order to be carried around by their mother. The Vadakalais, on the other hand, got from Sanskrit scripture the insight that there are actually things we can do to try to achieve Moksha, like the principles of Bhakti Yoga laid out in the Bhagavad Gita. But they also paid attention to the poems of the Alwars, which led them to believe that it is possible to be granted salvation by Vishnu the way the Alwars were talking about, but in order to do that you need to first make a positive act of surrender (Saranagati or Prapatti) to the lotus feet of Vishnu. The traditional analogy for the Vadakalai belief is baby monkeys, who have to make some effort to cling to their mother's body.</p>
<p>The "cats vs. monkeys" dispute is the biggest doctrinal difference between Thenkalais and Vadakalais, but there are other smaller differences; <a href="http://sriramanujar.tripod.com/tVsv.html" rel="noreferrer">here</a> is a list of ten of them (the central difference I discussed above is described in points 1, 4, and 5):</p>
<blockquote>
<p>1) Regarding Lord's mercy. Next to the Caste mark, this probably is the only other difference most people are aware of</p>
<p>Vadakalai View: Some positive gesture is necessary on the part of the jeevatma to deserve the grace of God, because He can be deemed partial if He grants Moksha to all both deserving and undeserving.</p>
<p>Tenkalai View: Lord's grace is spontaneous. He can grant Moksha to anyone he likes. </p>
<p>2) Regarding the status of Lakshmi (i) as to her being the means (ii) as to her being infinite (iii) as to her being Paramatma</p>
<p>Vadakalai View: (i) She is the means for attaining salvation as much as the Lord Himself and also has the role of a mediator ( Purushakara) (ii) She is infinite in nature (Vibhu) like the Lord Himself (iii) She is also Paramatma as much as the Lord Himself</p>
<p>Tenkalai View: (i) Do not accept this position though they accept her recommendatory role as held by Vadakalais (ii) She is atomic in nature like other Jeevatmas (iii) She is a Jeevatma like any of us.</p>
<p>3) Regarding Kaivalya </p>
<p>Vadakalai View: (i) Kaivalya is inferior to Paramapada (ii) Kaivalya is not eternal (iii) Kaivalya is situated Outside Paramapada </p>
<p>Tenkalai View (i) Accepted (ii) Kaivalya is eternal (iii) Kaivalya is within
Paramapada but in its outermost parts.</p>
<p>4) Regarding the means of Bhakti and Prapatti </p>
<p>Vadakalai View: Accept both as the direct means but Bhakti is more difficult and dilatory while Prapatti is easy and immediate</p>
<p>Tenkalai View: Do not accept any means because Jeevatma is so utterly dependent as to
be incapable of adopting either Bhakti or Prapatti as a means. </p>
<p>5) Regarding Prapatti </p>
<p>Vadakalai View: Prapatti has to be a positive specific act of surrender by the
jeevatma to the Paramatma</p>
<p>Tenkalai View: No positive, specific act is necessary. All that is required is (i) the knowledge of the Svarupa of the Jeevatma and (ii) mental acceptance of the Lord's grace in granting salvation</p>
<p>6) Regarding sins </p>
<p>Vadakalai View: When a jeeva surrenders, the Lord forgives the sins committed by the
jeevatma and grants Moksha.</p>
<p>Tenkalai View: The sins of a jeevatma is a source of joy for the Lord who relishes
the same like a cow licking off the dirt on the body of its calf </p>
<p>7) Regarding performance of Compulsory duties like Sandhyavandanam </p>
<p>Vadakalai View: As compulsory duties are laid down by the Sastras which are the Lord's
commandments, non- performance will tantamount to transgression of His
commands (Ajna adhilangana) and will render the Prapanna liable for
punishment</p>
<p>Tenkalai View: To a highly evolved soul, non- performance of the compulsory duties is
not an offence. But, they should continue to do them more for setting
an example to the less evolved souls. </p>
<p>8) Regarding the interpretation of the words "Sarva Dharman Parityajya' occurring in the Charama sloka </p>
<p>Vadakalai View: The Dharmas actually refer to the 32 Vidyas attaching to Bhaktiyoga
which had already been given up by the jeeva due to incapacity and
delay involved in observing them and the Lord offers to stand in their
place</p>
<p>Tenkalai View: This is literally interpreted to mean ' First, give up your duties and
then take refuge in the Lord' </p>
<p>9) Regarding the Lord's grief at the suffering of the souls </p>
<p>Vadakalai View: One can have grief only when one cannot remove suffering of another.
But, the Lord is capable of removing suffering. So, there is no need
for Him to grieve. As Sri Rama , He shows to the World how a human
would feel and how one should react on seeing the misery of others.</p>
<p>Tenkalai View: They hold that the Lord actually feels sorry on seeing the sufferings
of souls and cite examples from Srimad Ramayana where Sri Rama is
depicted as grieving over the misery of others. </p>
<p>10) Regarding the Lord's being also atomic as well as gigantic in size as mentioned in the Vedas. </p>
<p>Vadakalai View: He is smaller than the atom in beings that are atomic in size. This is
called 'Antar Vyapti' ( Immanence). He is also greater than the
greatest in the sense He pervades and surrounds everything. This is
called ' Bahir Vyapti'. ( Transcendence)</p>
<p>Tenkalai View: His being atomic in atoms and enveloping even the biggest are all done by what is known as 'Agatitha Ghatana Saamartya'- Special powers enabling accomplishment of even the impossible.</p>
</blockquote>
<p>Tell me if you want me to clarify any of these points. By the way, in the interest of full disclosure, my dad is a Thenakalai and my mom is a Vadakalai, so I'm technically a Thenkalai, but my beliefs lean more toward the Vadakalai side because I think Sanskrit scripture is important. So that might bias my description of the two sides.</p>
<p>EDIT: The web page I quoted above gives only 10 of the 18 points of difference between the beliefs of Thenkalais and Vadakalais, but <a href="http://sreevaishnavam.wordpress.com/2012/11/29/vadakalai-thenkalai-doctrinal-differences/" rel="noreferrer">here</a> is the full list of 18 points, quoted from a journal article. (Note that N denotes Vadakalai and S denotes Thenkalai.). Also, <a href="http://gdurl.com/XjLb" rel="noreferrer">here</a> is an excerpt from C. Umakanthan's book "Greatness of Saranagati in Sri Vaishnavism" discussing seven of the differences. (Vedanta Desikan's view is what became the Vadakalai view and Pillai Lokacharya's view is what became the Thenkalai view).</p>
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<p>I don't have much knowledge about <em>Lord Hayagriva</em>, just known that he was the one who provided vedic knowledge to <em>Lord Brahma</em>,he has horse head, was an avatar of <em>Lord Vishnu</em>, white in color, and symbol of wisdom and knowledge. And this is also not from very trustworthy sources.</p>
<p>Wanted to know, his history as per written in trustworthy textures. Please try to avoid Wikipedia, and throw me light with actual textures(translated).</p>
| 2844 | 2840 | 14 | 2 | 2840 | 12 | Who was Lord Hayagriva? | 4 | 2844 | <p>Yes, Lord Hayagriva is the avatar of Vishnu with a horse head. <em>Haya</em> means horse and <em>griva</em> means neck. So the deity with a horse head from his neck is known as Hayagriva. The incident of how He got that horse head is present in different scriptures with slight variations.</p>
<blockquote>
<p>Once in the ancient time the gods decided to do a Yajna. But they
couldn't find where was Vishnu. They searched for Him at different
places, and then after meditating they got to know where He was
present. When they got there they saw that Shri Vishnu was in
meditation supporting His head on His bow. To wake Him up, Brahma
created some ants (or that ant like creatures that eat away wood and
things) and told them to eat away one part of the bow so that when it
breaks the Lord's meditation will break by losing the support.
However, when it was done, the Lord's head got cut up getting tangled
with the string of the bow. Then to correct it a horse head was fixed
there by the god Viswakarma. After that incident Vishnu did penance
and got back His original head. [Skanda Purana - 3.2.14,15 / Devi Bhagavata - 1.5]</p>
</blockquote>
<p>The scriptures also mention the reason why the Lord's head was lost. But the reasons given are different. While Skanda purana states it was due to a curse from Brahma, the Devi Bhagavata says it was due to a curse from Laxmi and also because a demon by the same name who steals the Vedas from Brahma eventually (SB - 8.24), has asked the boon to be killed by someone who had a horse head.</p>
<p>So overall, even the accounts differ slightly in the scriptures, Hayagriva is the horse headed incarnation as you have heard.</p>
<h1>Giving Vedas to Brahma</h1>
<p>When Madhu and Kaitabha stole the Vedas from Brahma, He become overtaken by grief and requested Lord Vishnu to rescue the Vedas. So the Lord as Hayagriva brings the Vedas back and gives it to Brahma:</p>
<blockquote>
<p>The two Asuras, making an appointment with the Vedas in respect of the time when they would come back to take them up again, threw them down in the nether region, and ran towards the spot whence those sounds appeared to come. Meanwhile, O king, the Supreme Lord with the equine head, otherwise called Hari, who was himself in the nether region, took up all the Vedas. Returning to where Brahma was staying, he gave the Vedas unto him. Having restored the Vedas unto Brahma, the Supreme Lord once more returned to his own nature.</p>
</blockquote>
<p><img src="https://i.stack.imgur.com/wqViU.jpg" alt="enter image description here" /></p>
<blockquote>
<p>Having compassed the destruction of the two Asuras and restored the Vedas to Brahma, the Supreme Being dispelled the grief of Brahma. Aided then by Hari and assisted by the Vedas, Brahma created all the worlds with their mobile and immobile creatures. After this, Hari, granting unto the Grandsire intelligence of the foremost order relating to the Creation, disappeared there and then for going to the place he had come from. <strong>It was thus that Narayana, having assumed the form equipt with the horse-head, slew the two Danavas Madhu and Kaitabha (and disappeared from the sight of Brahma)</strong>.</p>
</blockquote>
<p><strong>Reference</strong><br />
<a href="http://www.sacred-texts.com/hin/m12/m12c047.htm" rel="noreferrer">Mahabharat - 12.348</a></p>
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<p>I heard that at the end of the Kali Yuga, the world will be destroyed. </p>
<ul>
<li>What does this mean? </li>
<li>Will the Earth be destroyed or will the entire Universe be destroyed? </li>
<li>Can someone throw light on this?</li>
</ul>
| 2876 | 2875 | 55 | 2 | 2875 | 64 | What exactly happens at end of Kali Yuga. Will the world be destroyed? | 6 | 2876 | <p><strong>No, the world won't actually get destroyed at the end of the Kali Yuga.</strong> Rather, what's going to occur is that when the evil and decadence of the Kali Yuga reaches its zenith, Vishnu will have an incarnation (avatara) as Kalki the horse rider, to kill all the evil people and restore Dharma on earth, commencing a new Satya Yuga. <a href="http://vedabase.com/en/sb/12/2/chapter-view" rel="noreferrer">Here</a> is how the Srimad Bhagavatam describes it:</p>
<blockquote>
<p>Lord Kalki will appear in the home of the most eminent brāhmaṇa of Śambhala village, the great soul Viṣṇuyaśā. Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings.</p>
<p>After all the impostor kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Vāsudeva, and their minds will thereby become transcendentally pure. When Lord Vāsudeva, the Supreme Personality of Godhead, appears in their hearts in His transcendental form of goodness, the remaining citizens will abundantly repopulate the earth. <strong>When the Supreme Lord has appeared on earth as Kalki, the maintainer of religion, Satya-yuga will begin, and human society will bring forth progeny in the mode of goodness. When the moon, the sun and Bṛhaspatī are together in the constellation Karkaṭa, and all three enter simultaneously into the lunar mansion Puṣyā — at that exact moment the age of Satya, or Kṛta, will begin.</strong></p>
</blockquote>
<p>So even if some people are killed, the world will still go on after the end of the Kali Yuga. The Satya Yuga, Treta Yuga, Dwapara Yuga, and Kali Yuga keep repeating in a cycle. Now one cycle of all four Yugas is called a Mahayuga or Chatur Yuga, and 1000 Mahayugas make up one Kalpa. A Kalpa constitutes just one day for Brahma the creator god. After the day is over, Brahma goes to sleep, and then the Pralaya, or night of Brahma, commences. The Pralaya, of equal length to a Kalpa, is the time period when the entire three worlds (the physical universe along with Devaloka and Asuraloka) are destroyed by fire emanating from the mouth of Vishnu's serpent Adiseshan. <a href="http://vedabase.com/en/sb/3/11/chapter-view" rel="noreferrer">Here</a> is how it's described in the Srimad Bhagavatam:</p>
<blockquote>
<p>At the end of the day, under the insignificant portion of the mode of darkness, the powerful manifestation of the universe merges in the darkness of night. By the influence of eternal time, the innumerable living entities remain merged in that dissolution, and everything is silent. When the night of Brahmā ensues, all the three worlds are out of sight, and the sun and the moon are without glare, just as in the due course of an ordinary night.</p>
<p>The devastation takes place due to the fire emanating from the mouth of [Ananta], and thus great sages like Bhṛgu and other inhabitants of Maharloka transport themselves to Janaloka, being distressed by the warmth of the blazing fire which rages through the three worlds below. At the beginning of the devastation all the seas overflow, and hurricane winds blow very violently. Thus the waves of the seas become ferocious, and in no time at all the three worlds are full of water. The Supreme Lord [Vishnu] lies down in the water on the seat of Ananta, with His eyes closed, and the inhabitants of Janaloka offer unto the Lord their glorious prayers with folded hands.</p>
</blockquote>
<p>And by the way, all this annihilation is overseen by Shiva god of destruction, who engages in his cosmic Tandava dance in order to direct all this destruction.</p>
<p>After the Pralaya is over, Brahma wakes up and commences the creation of the three worlds again, and thus a new Kalpa begins. Now a Kalpa is already an incredibly long period of time, but it's just one day in the life of Brahma. Now imagine how long a hundred years is in the life of Brahma! That is how long Brahma lives for, and it's called Mahakalpa. And after the Mahakalpa is over, Brahma dies, and then there is a period of even greater destruction, the Mahapralaya, which lasts as long as Mahakalpa. And then Brahma is reborn, marking the start of a new Mahakalpa. And the cycle begins again!</p>
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<p>I am just curious to know how does Karma work for a person who has converted to Hinduism.<br>
If we consider Karma as a bank account; how is Karma accounted for a converted individual? Is it the Karma after conversion or the Karma since birth?</p>
| 2887 | 2886 | 10 | 2 | 2886 | 11 | How does Karma work for a person who has converted to Hinduism? | 3 | 2887 | <p>Karma is what you had done and what you are doing in your life time. So Karma will be there from the very next moment of your birth. There is nothing to do with Hindu, Muslim or Christian. </p>
<p>The <em>Karmaphalam</em>, Fruit(Reward) for your Karma will be awarded to you in your life time, may be in your next life too. Whether you are or were a Hindu or Muslim or Christian won't be considered in this.</p>
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<p>I heard a lot about the power of <a href="https://hinduism.stackexchange.com/questions/418/what-is-the-significance-of-the-janeva-sacred-thread">Janeva</a> (Yajñopavītam or sacred thread), a small cloth string worn on the shoulders across the hands.</p>
<p>When chatting with some Brahmins, I found them suggesting that it is restricted to Brahmins only. Is it true?</p>
<p>While I was watching some videos, I actually found that Janeva is worn by everyone.</p>
| 2901 | 2892 | 13 | 2 | 2892 | 12 | Is Janeva (Yajñopavītam or sacred thread) limited to Brahmins only? | 3 | 2901 | <p>The wearing of the sacred thread is part of the Dharma (duty) of the first three castes because as the Manu Smriti <a href="http://www.sacred-texts.com/hin/manu/manu01.htm" rel="noreferrer">describes</a>, they are the ones who can read the Vedas:</p>
<blockquote>
<p>87) But in order to protect this universe He, the most resplendent one, assigned separate (duties and) occupations to those who sprang from his mouth, arms, thighs, and feet.</p>
<p>88) To Brahmanas he assigned <strong>teaching and studying (the Veda)</strong>, sacrificing for their own benefit and for others, giving and accepting (of alms).</p>
<p>89) The Kshatriya he commanded to protect the people, to bestow gifts, to offer sacrifices, <strong>to study (the Veda)</strong>, and to abstain from attaching himself to sensual pleasures;</p>
<p>90) The Vaisya to tend cattle, to bestow gifts, to offer sacrifices, <strong>to study (the Veda)</strong>, to trade, to lend money, and to cultivate land.</p>
<p>91) One occupation only the lord prescribed to the Sudra, to serve meekly even these (other) three castes.</p>
</blockquote>
<p>The Manu Smriti also describes how the age when the sacred thread ceremony (Upanayanam) can be performed is different for each of the first three castes; for Brahmins it's age 5-16, for Kshatriyas it's 6-22, and for Vaishyas it's 8-24:</p>
<blockquote>
<p>36) In the eighth year after conception, one should perform the initiation (upanayana) of a Brahmana, in the eleventh after conception (that) of a Kshatriya, but in the twelfth that of a Vaisya.</p>
<p>37) (The initiation) of a Brahmana who desires proficiency in sacred learning should take place in the fifth (year after conception), (that) of a Kshatriya who wishes to become powerful in the sixth, (and that) of a Vaisya who longs for (success in his) business in the eighth.</p>
<p>38) The (time for the) Savitri (initiation) of a Brahmana does not pass until the completion of the sixteenth year (after conception), of a Kshatriya until the completion of the twenty-second, and of a Vaisya until the completion of the twenty-fourth.</p>
</blockquote>
<p>The material the sacred thread is made up of is <a href="http://www.sacred-texts.com/hin/manu/manu02.htm" rel="noreferrer">also different</a>:</p>
<blockquote>
<p>44) The sacrificial string of a Brahmana shall be made of cotton, (shall be) twisted to the right, (and consist) of three threads, that of a Kshatriya of hempen threads, (and) that of a Vaisya of woollen threads.</p>
</blockquote>
<p>By the way, the fact that the first three castes wear the sacred thread is why these castes are called Dvija or twice-born; the wearing of the sacred thread is thought to be a second birth for a person.</p>
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<p>I have heard many stories regarding the end of lord Krishna. How exactly did lord Krishna die? </p>
<p>I also heard that some arrow killed him and that arrow also have some history. Is that true?</p>
| 2939 | 2931 | 14 | 2 | 2931 | 20 | Is there any story behind Lord Krishna's death? | 5 | 2939 | <p>The story of Krishna's death is told in the Mausala Parva of the Mahabharata, but what led up to it starts earlier, in the Stri Parva. Right after the Mahabharata war, when Gandhari went to the battlefield of Kurukshetra where her sons' bodies were lying dead, she was overcome with anger at Krishna for not stopping such a deadly war, so she gave him the <a href="http://www.sacred-texts.com/hin/m11/m11024.htm">following curse</a>:</p>
<blockquote>
<p>Since thou wert indifferent to the Kurus and the Pandavas whilst they slew each other, therefore, O Govinda, thou shalt be the slayer of thy own kinsmen! In the thirty-sixth year from this, O slayer of Madhu, thou shalt, after causing the slaughter of thy kinsmen and friends and sons, perish by disgusting means in the wilderness. The ladies of thy race, deprived of sons, kinsmen, and friends, shall weep and cry even as these ladies of the Bharata race.</p>
</blockquote>
<p>Krishna accepted the curse willingly, because it was all part of his divine plan to eliminate the Yadava race who had become a burden on the earth. </p>
<p>But the sequence of events immediately leading up to the Krishna's death is described in the Mausala Parva. 36 years after the Mahabharata war, the sages Vishwamitra, Kanva, and Narada came to Dwaraka, and Krishna's son Samba along with his friends decided to play a trick on the sages. They dressed up Samba as a woman, and asked the sages what kind of son this woman would have. The sages saw through the disguise, and enraged by this act of disrespect, they issued the <a href="http://www.sacred-texts.com/hin/m16/m16001.htm">following curse</a>:</p>
<blockquote>
<p>This heir of Vasudeva, by name Samba, will bring forth a fierce iron bolt for the destruction of the Vrishnis and the Andhakas. Ye wicked and cruel ones, intoxicated with pride, through that iron bolt ye will become the exterminators of your race with the exception of Rama and Janarddana. The blessed hero armed with the plough will enter the ocean, casting off his body, while a hunter of the name of Jara will pierce the high-souled Krishna while lying on the ground.</p>
</blockquote>
<p>And indeed, the next day Samba really did give birth to an iron bolt! When Ugrasena (the king of Dwaraka) heard about this, he ordered his men to make the bolt into a fine powder and then throw the powder into the sea. And the production of alcohol was banned, because the curse mentioned that the Yadavas would destroy their own race while drunk. </p>
<p>But then shortly thereafter, the entire Yadava race went to the sea coast to bathe in the sacred waters of Prabhasa, and there they started to drink. A drunken brawl soon ensued, and lacking weapons they started plucking Eraka grass out of the ground, which <a href="http://www.sacred-texts.com/hin/m16/m16003.htm">magically transformed into iron bolts</a> with the power of thunder:</p>
<blockquote>
<p>Indeed ... whoever amongst them took up in wrath a few blades of the Eraka grass, these, in his hands, became soon converted into a thunderbolt... Every blade of grass there was seen to be converted into a terrible iron bolt. All this ... was due to the curse denounced by Brahmanas. He who hurled a blade of grass saw that it pierced through even such things as were utterly impenetrable. In fact, every blade was seen to become a terrible bolt having the force of thunder.</p>
</blockquote>
<p>You see, some of the powder from the iron bolt of Samba had washed up on the shore of Prabhasa and had magically grown into that Eraka grass. In any case, using the weapons furnished by the grass, the Yadavas soon annihilated each other. Then Krishna's brother Balarama started engaging in meditation and soon <a href="http://www.sacred-texts.com/hin/m16/m16004.htm">gave up his body,</a> turning back into Vishnu's serpent Adiseshan:</p>
<blockquote>
<p>Proceeding then to the forest, Keshava [i.e. Krishna] beheld Rama sitting in a solitary spot thereof. He also saw that Rama had set himself to Yoga and that from out his mouth was issuing a mighty snake. The colour of that snake was white. Leaving the human body (in which he had dwelt so long), that high-souled naga of a 1,000 heads and having a form as large as that of a mountain, endued besides with red eyes, proceeded along that way which led to the ocean.</p>
</blockquote>
<p>Krishna then sat down in the forest, knowing that it was time for him to depart the earth. He was <a href="http://www.sacred-texts.com/hin/m16/m16004.htm">shot by the hunter Jara</a>, who mistook Krishna's left foot for the mouth of a deer: </p>
<blockquote>
<p>A fierce hunter of the name of Jara then came there, desirous of deer. The hunter, mistaking Keshava, who was stretched on the earth in high Yoga, for a deer, pierced him at the heel with a shaft and quickly came to that spot for capturing his prey. Coming up, Jara beheld a man dressed in yellow robes, rapt in Yoga and endued with many arms. Regarding himself an offender, and filled with fear, he touched the feet of Keshava. The high-souled one comforted him and then ascended upwards, filling the entire welkin with splendour. When he reached Heaven, Vasava and the twin Ashvinis and Rudra and the Adityas and the Vasus and the Viswedevas, and Munis and Siddhas and many foremost ones among the Gandharvas, with the Apsaras, advanced to receive him.</p>
</blockquote>
<p>Jara's shaft was made of the remaining powder of Samba's iron bolt, which had been swallowed by a fish, where it had solidified into a piece of iron. Jara caught the fish and made the iron into a shaft for hunting. Thus, just as the sages had prophesied, Krishna and his Yadava clan were destroyed by an iron bolt.</p>
<p>By the way, it is said that Jara was the reincarnation of Sugriva's brother <a href="http://en.wikipedia.org/wiki/Vali_%28Ramayana%29">Vali</a>, whom Vishnu had killed from behind in his incarnation as Rama, so Jara was killing Krishna the way Rama had killed Vali.</p>
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<p>In different Puranas there are mentions of the Brahmasthra which is one of the powerful weapons capable of destroying the whole world. I have seen usually in Purana TV serials, these astras (arrows) are portrayed with some sparks, glitters and smoke - nothing more nothing less. </p>
<p>Actually, what is the story behind Brahmasthra? Does this weapon make use of mantras and convert ordinary arrows to Brahmasthra? And has anyone ever used this in history, and if so, on what occasion?</p>
<p>EDIT: @Creator has asked some further doubts on this in the comments. Adding those questions here: </p>
<ul>
<li>Is the Brahmasthra mantra and control still depicted anywhere in astra vidya or in any scriptures?</li>
<li>And is that vidya still alive?</li>
</ul>
| 2945 | 2942 | 32 | 2 | 2942 | 27 | What is the story behind the Brahmasthra? Was it actually ever fired? | 3 | 2945 | <p>The Brahmastra is the weapon of Brahma. Like other astras (celestial weapons), it is invoked with a special mantra, and then you can use it to destroy anything that is created by Brahma. The Brahmastra does refer to a special arrow, but an ordinary arrow can also be given the same power using the mantra, and as discussed below, some people have even used the mantra on blades of grass when they didn't have arrows handy.</p>
<p>There are numerous occasions in which the Brahmastra has been used:</p>
<ol>
<li><p>As <a href="http://www.valmikiramayan.net/sundara/sarga38/sundara_38_frame.htm" rel="nofollow noreferrer">described</a> in the Sundara Kanda of the Ramayana, for some reason Indra's son Jayanta once turned into a crow and started pecking at Sita when Rama and Sita were on the Chitrakuta mountain. The pecking soon grew violent enough that Sita started bleeding, and Rama loved Sita so much that even her smallest injury was intolerable to him. So he turned a blade of Kusha grass into a Brahmastra and threw it at the crow, but then redirected it to merely destroy the crow's right eye when it begged for mercy:</p>
<blockquote>
<p>Then, the long-armed Rama, the best among wise men, swirling his eyes in anger, made a resolve in the matter of that ferocious crow. Taking a blade of Kusa grass from his bed ( made of Kusa grass), Rama employed it to work with Brahma's missile (a mythical weapon which deals with infallible destruction). That blazing shoot of grass, resembling a fire destroying the world, flared up in front of that bird. As Rama threw that blazing blade of Kusa grass towards that crow, that blade of grass went chasing that crow in the sky.</p>
<p>Then, while that blade of grass came chasing, that crow went flying in many a way. Seeking protection, it roamed all over the world. Roaming the three worlds in search of a saviour, that crow was abandoned by Indra; its father, the celestials and the sages. Finally, it sought refuge in the same Rama.That Rama, who affords protection, was compassionate and protected that crow, which fell on the ground (in salutation to Rama) and sought for protection, eventhough it was apt to be killed. Seeing that crow, coming exhausted and dejected, Rama said to it: "It is not possible to make Brahma missile a waste. For this reason, tell me what to do now." Thereafter, that crow said "Let your arrow shoot my right eye." Then that blade of Kusa grass shooted the right eye of that crow. By giving away its right eye in that way, the crow saved its life. </p>
</blockquote>
<p>By the way, this is the story that Sita told Hanuman, to give Rama proof that Hanuman really talked to Sita.</p></li>
<li><p>As <a href="http://www.valmikiramayan.net/utf8/sundara/sarga48/sundara_48_frame.htm" rel="nofollow noreferrer">described</a> later on in the Sundara Kanda of the Ramayana, after Hanuman talked to Sita in Lanka, Ravana's forces tried to attack him, but they were unsuccessful. So then Ravana's son Indrajit launched a Brahmastra at Hanuman. Now as I discuss in <a href="https://hinduism.stackexchange.com/q/1976/36">this answer</a>, Hanuman had received a boon from Brahma that he couldn't be destroyed by any weapon, so the Brahmastra only had the effect of immobilizing him and knocking him to the ground. And due to further boons from Brahma even that effect wore off quickly, although Hanuman continued to lie motionless just so that he could be captured. </p></li>
<li><p>As described in <a href="http://www.valmikiramayan.net/utf8/yuddha/sarga21/yuddha_21_frame.htm" rel="nofollow noreferrer">this chapter</a> and <a href="http://www.valmikiramayan.net/utf8/yuddha/sarga22/yuddha_22_frame.htm" rel="nofollow noreferrer">this chapter</a> of the Yuddha Kanda of the Ramayana, when Rama needed to cross the ocean to go to Lanka, he prayed for three days straight to Varuna the ocean god. But Varuna didn't appear before Rama, so Rama got angry and threatened to fire a Brahmastra to destroy the ocean (so that he could at least walk across the ocean floor to Lanka):</p>
<blockquote>
<p>While Rama was stretching that bow, both the heaven and earth suddenly seemed to be split asunder. Mountains also were shaken. Darkness enveloped the world. All the quarters were obscured. Lakes and rivers were soon agitated. The moon sun and the stars moved obliquely and though the sun's rays lighted the sky, it was enveloped by darkness and shined with a blaze of hundreds of meteors while thunders reverberated with an unparalleled sound in the sky. Series of celestial winds blew in their colossal form and the winds, then sweeping away the clouds, tore up the trees again and again. The wind, shattering the mountain peaks, broke off the points of the rocks. Winds of great velocity struck together in the sky and emitted flashes of radiance proceeding from lightning with a great sound and then there were great thunders. The visible creatures cried out along with the thunders. The invisible beings too gave off a terrific noise. </p>
<p>The creatures were overpowered, frightened, agitated, lied down and also very much anguished. They did not move due to fear. The great ocean with its waves and water, along with its living creatures including snakes and demons soon became possessed of a terrific velocity. Due to that speed and swelling of waters, the ocean crossed beyond the other shore to the extent of a Yojana (eight miles). Rama born in Raghu dynasty and the annihilator of enemies, did not retreat before that ocean, which swelled and crossed its limits. Then, Sagara (the ocean god) himself rose from the middle of the ocean as the sun rises at dawn from the huge mountain of Meru.</p>
</blockquote>
<p>So Varuna appeared before Rama and told him to build a bridge out of rocks that would float magically by the power of Nila and Nala. Rama was satisfied by this, but he still had to release the Brahmastra at something, so at Varuna's suggestion, instead of destroying the ocean water he destroyed the water at a place called Drumatilya frequented by robbers. That place, modern-day Malwar in Rajasthan, is now a desert as the Brahmastra destroyed the water there.</p></li>
<li><p>As described in a <a href="http://www.valmikiramayan.net/utf8/yuddha/sarga108/yuddha_108_frame.htm" rel="nofollow noreferrer">later chapter</a> of the Yuddha Kanda of the Ramayana, in Rama's final battle with Ravana, Rama kept cutting off Ravana's heads but they kept regrowing. So then at the suggestion of Indra's charioteer Matali, Rama fired a Brahmastra (an actual Brahmastra arrow given by Agastya) at Ravana, which is what killed him:</p>
<blockquote>
<p>Then, the valiant Rama, who was reminded thus by Matali, took hold of a blazing arrow, which was given by Brahma and which in turn was given to him by the glorious sage, Agastya earlier in the battle-field and which looked like a hissing serpent. Having been made formerly for Indra, the lord of celestials by Brahma, the lord of creation of infinite strength, it was bestowed in the past on the ruler of gods, who was desirous of conquering the three worlds...</p>
<p>Making it sacred by a special formula as per the procedure specified in scriptures, Rama who was endowed with an extraordinary strength then fixed that arrow which was the foremost among the three worlds, capable of removing the fear of Ikshwaku dynasty, taking away the glory of the enemies and bestowing joy to one's own self on his bow.</p>
<p>While that excellent arrow was being fixed by Rama, all the beings were frightened and the earth trembled. That enraged Rama, stretching his bow well and with an attentive mind, hurled that arrow which can tear off the vitals, towards Ravana. That arrow, which was inviolable as a thunderbolt hurled by the arms of Indra and irresistible as Yama the lord of Death, fell upon Ravana's chest. That arrow, released with great speed and which was capable of destroying the body, tore off the heart of that evil-minded Ravana. That arrow, which was capable of causing death to the body, after taking away the life of Ravana and having been anointed with blood, penetrated the earth.</p>
</blockquote></li>
<li><p>As I discuss in <a href="https://hinduism.stackexchange.com/a/2390/36">this answer</a>, the <a href="http://www.sacred-texts.com/hin/m10/index.htm" rel="nofollow noreferrer">Sauptika Parva</a> of the Mahabharata describes how after the Mahabharata war, Drona's son Ashwatthama tried to take revenge on the Pandavas by burning them in their tent while they were sleeping. But the Pandavas weren't at their camp that night, so Ashwatthama accidentally killed the Upapandavas, the five sons the Pandavas had with Draupadi. When he realized that he had killed five innocent boys, he went to the Ashram (hermitage) of Vyasa to repent for his sin. Then Krishna the Pandavas found out that Ashwatthama had killed their sons, so they tracked his chariot to Vyasa's hermitage.</p>
<p>When he saw them, Ashwatthama feared for his life, so he turned a blade of grass into a Brahmashirastra and launched it at them. (A Brahmashirastra, or "heads of Brahma" weapon, is like four Brahmastras in one!) And in response Arjuna launched a Brahmashirastra right back at him. To prevent the two weapons from doing extreme damage by colliding, the sages Narada and Vyasa came and persuaded Arjuna to withdraw his Brahmashirastra. Vyasa asked Ashwatthama to do the same, but he couldn't withdraw his weapon, so instead he redirected it to hit the wombs of the Pandava women. This did no serious damage, because although it killed the unborn baby Parikshit in the womb of Abhimanyu's wife Uttara, Krishna was able to bring it back to life.</p></li>
</ol>
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<p>What does Hinduism say in regards to suicide? Or maybe even assisted suicide? Not just out of depression or anger, but what if your just tired and want to retire?</p>
| 2967 | 2959 | 18 | 2 | 2959 | 18 | What does Hinduism say about Suicide? | 6 | 2967 | <p>As per the scriptures, one who commits suicide becomes a ghost:</p>
<blockquote>
<p><em>udbandhanamṛtā ye ca viṣaśastrahatāśca ye<br>
ātmopaghātino ye ca viṣūcyādihatāstathā</em> [GP - 2.22.8]</p>
<p><strong>Meaning</strong><br>
One who dies by hanging, also through poison and weapon, one who commits suicide and also dies by cholera etc. becomes a ghost.</p>
</blockquote>
<p>The scriptures also prohibit to perform any funeral rites (shradha) for people who have died by committing suicide and the relatives do not become unclean by such deaths unlike other natural and legitimate deaths.</p>
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<p>I wonder at this question, because as with most major religions, it seems all you are mostly meant to do is to serve/devote yourself to God. It also seems that even in Hinduism this is the only way to unite with God? Why can't we just be good, why must we worship, what we must do in order to worship?</p>
<p>Is there nothing else that we are meant to do? The concept of "worship" just makes me more like we are enslaved to God.</p>
| 2992 | 2989 | 48 | 2 | 2989 | 46 | Is the ultimate purpose of life only to serve God? | 8 | 2992 | <h1>tl;dr;</h1>
<p>Worshiping God is not mandatory. But one who wants true happiness (which actually all do), can only obtain it by approaching and surrendering to God. But because God is both with and without attributes one can chose the path of worship and serving God or the path of meditating upon His formless aspect or only continue to do actions in a detached way without worshiping God. However, the path of devotion is the easiest, safest and quickest way of deliverance from this materialistic mode of existence filled with dualities like pain-pleasure, happiness-distress, birth-death, etc. It is because, <strong>in other paths, the <em>jiva</em> walks on his own power and hence must deliver himself through his own effort. But in the path of devotion, God delivers his surrendered devotees:</strong></p>
<blockquote>
<p>But those who worship Me, giving up all their activities unto Me and being devoted to Me without deviation, engaged in devotional service and always meditating upon Me, having fixed their minds upon Me, O son of Pṛthā – for them I am the swift deliverer from the ocean of birth and death. [BG - 12.6,7]</p>
</blockquote>
<hr>
<p>Since many users are taking interest in this question and the title has changed since the time I originally wrote the answer, I am improving and explaining the original brief answer a bit more clearly.</p>
<h1>Is the ultimate purpose of life only to serve God?</h1>
<p>No, serving God is not the ultimate purpose of life; at least not per Hinduism. <strong>The ultimate purpose of life is happiness</strong>, peace, bliss or whatever other name you give it. Why? Because serving or worshiping God is something that a person comes to know about much later in life. But seeking happiness or avoiding pain is something that a person (<em>jiva</em>) knows inherently starting from his birth without even anyone teaching him it explicitly. <strong>Because it is happiness that a person ever wants, getting true happiness that is eternal and everlasting is the ultimate purpose of life</strong>. Anything that a person does, is only a mean to that end.</p>
<p>So in Hindu or Vedic schools of thought avoidance of suffering (<em>dukha</em>) and obtaining of bliss (<em>ananda</em>) has been accepted as the purpose of life. Now the question is, if happiness is the purpose of life where does God come from into the picture?</p>
<h1>Happiness and God</h1>
<p>In Hinduism <a href="https://hinduism.stackexchange.com/a/2991/38">real happiness</a> is defined as something which is infinite. That is, it doesn't wane away or taken over by distress and problems. But the happiness that we generally get from the world and its objects are momentary and temporary being under the influence of time. Driven by never satiating desire, a person will have to work again and again at the cost of disappointment and distress to maintain such temporary happiness. But the sages and saints who have realized God have experienced God as the ultimate everlasting bliss. So the scriptures say, God is nothing but bliss, or bliss itself is God (i.e. God and bliss are synonyms). And by attaining that bliss that once can become blissful:</p>
<blockquote>
<p><em>anando brahmeti vyajānāt</em> [Tait. Up - 3.6]<br>
- Brahman (God) is bliss, thus I (Brhigu) realized.</p>
<p><em>raso vai saḥ , rasa hyevāyaṃ labdhvā ānandī bhabati</em> [Tait. Up - 2.7]<br>
- He is the sweet mellow. Obtaining this mellow one becomes blissful.</p>
</blockquote>
<p>So God being eternal and beyond the effects of time, unlike the material happiness, any happiness that will be derived from Him will be eternal. <strong>Because happiness is the objective of life and God is the ultimate happiness that there is, scriptures suggest to approach and attain God</strong> :</p>
<blockquote>
<p>O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.[BG - 18.62]</p>
</blockquote>
<p>So, not because God is our creator or master that we need to approach God, but because knowingly or unknowingly it is the ever lasting happiness of God that we are looking for, we are told to attain God. Because until and unless that happiness is obtained, a <em>jiva</em> will be doing various kinds of activities for it (both sins and good deeds, but mostly sins due to ignorance and illusion) and will be suffering their reactions in various kinds of bodies in this materialistic mode of existence.</p>
<h1>Is serving God the only path in Hinduism to unite with God?</h1>
<p>No, there are other paths too. Some schools of thought like Samkhya and Nyaya say a person needs to acquire the right knowledge to eradicate ignorance and thus he will be able to avoid suffering, because suffering (dukha) is caused by ignorance only. But it is not always guaranteed that just by avoiding suffering one will become happy (e.g. sleep state). So Vedanta school of thought says by attaining God or bliss that the objective will be fulfilled. So for the purpose of attaining or uniting with God <a href="https://hinduism.stackexchange.com/a/2185/38">three different paths</a> have been laid out in scriptures for people of <a href="https://hinduism.stackexchange.com/a/2396/38">different ability, state and situations</a>: </p>
<p><strong>1. <em>Karma Marga</em> (path of detached action)</strong><br>
This is the path of just doing good without any attachment to the work and its results. In this path there is no worship of God is required. </p>
<p><strong>2. <em>Bhakti Marga</em> (path of faith or devotion)</strong><br>
This is the path where worshipping and serving God mentally and physically is required. Here God is worshipped with form and attributes. The devotee surrenders to God leaving every kind of <em>dharma</em> and always remembers and practices His devotion. So God gives him liberation from the sins of leaving other actions (BG - 18.66).</p>
<p><strong>2. <em>Jnana Marga</em> (path of knowledge)</strong><br>
This is the path of realizing oneself to be the Brahma himself (<em>aham brahmasmi</em>). Here the <em>nirguna nirakara</em> (attribute less and formless) aspect of Brahma is meditated upon. There is no worship or serving of God in this path.</p>
<p>But among these three paths, <em>Jnana Marga</em> is too difficult and <em>Karma Marga</em> is too lengthy. Because it may take quite a number of births until one's actions and reactions get balanced out so that he will not born again. Also there are chances of failing from the path in the above two. So the path of devotion is the easiest and safest for most people in this age of Kali, so it is mostly suggested by saints and sages. But the thing is, all paths are cyclically related, so irrespective of from where one starts, if he follows that sincerely he will get the results of the next. And at some point or later a jiva has to practice devotion because only through God's grace that one can <a href="https://hinduism.stackexchange.com/a/2952/38">get rid of <em>maya</em></a> (illusion).</p>
<h1>Are we all meant to do is worship God?</h1>
<p>No, we are not meant to serve God by default. That is, it's not mandatory or compulsory. <em>Jiva</em> (a being) is independent and hence free do to whatever he likes. But whatever a <em>jiva</em> will do, he will do it only for the purpose of getting happiness. So by understanding where true happiness exists, a <em>jiva</em> has to do the decision and choice for himself. <strong>It's always the choice of the <em>jiva</em> whether to approach God and get real happiness or revolve in this materialistic mode of existence attaching his mind to temporary happiness and suffering distress and disappointment on its way</strong>.</p>
<p>Because it is always the choice of the <em>jiva</em>, even after Krishna (an incarnation of God in Hinduism) explained everything to Arjuna, He didn't tell him to do whatever He said just because He was God. He told Arjuna to think over all the instructions and do as he liked:</p>
<blockquote>
<p><em>iti te jñānam ākhyātaṁ guhyād guhya-taraṁ mayā<br>
vimṛśyaitad aśeṣeṇa yathecchasi tathā kuru</em> [BG - 18.63]</p>
<p><strong>Meaning</strong><br>
Thus I have explained to you knowledge more confidential than the confidential. Deliberate on this fully, and then do what you wish to do.</p>
</blockquote>
<p>So says the Katha Upanishad (2.2) in a similar context that, both material happiness (<em>preya</em>) and spiritual happiness (<em>sreya</em>) approach a person, the wise is he who chooses the later. </p>
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<p>It seems that the rituals, customs, deities, methods of worship etc. in Hinduism today are mainly based on various Puranas and not the Vedas. Even the Vedic Gods are not worshiped in temples. Very few Hindus perform Yagnyas or Agnihotras. Do any sects of Hindus still follow Vedic traditions?</p>
| 3016 | 2999 | 10 | 2 | 2999 | 8 | Does Vedic Hinduism exist today? | 3 | 3016 | <p>Hinduism is almost always Vedic, even if the customs, method of worship, etc. change. It is true that performance of Vedic Yajna, rituals, etc. have decreased, but that's only obvious for this age of Kali. However, this doesn't mean that Vedic traditions have been forgot. Veda <em>mantras</em> constitute three <em>kandas</em> or sections (<em>kanda trayatmika veda</em>). They are:</p>
<ol>
<li>Karma Kanda 2. Upasana Kanda and 3.Jnana Kanda</li>
</ol>
<p>The <em>yajna</em> and rituals for various gods are basically part of <em>Karma Kanda</em>. The <em>purva mimansa</em> school of thought deals with the ritualistic <em>karma kanda</em> portion. So it is the following of <em>karma kanda</em> portion that has decreased because doing those correctly are difficult in this age of Kali. </p>
<p>But the <em>jnana kanda</em> portion generally contains the upanishdas upon which the <em>uttara mimansa</em> or Vedanta school of thought is based. And there are many Vedanta schools of thought starting from Advaita Vada of Adi Shankara to Achintya Bhedabheda Vada of Shri Chaitanya. Those schools of thought are still active today and hence they are following the teachings of Vedas as outlined by their respective <em>Acharyas</em>. </p>
<p>So in a nutshell, Vedas are still followed today in Hinduism, but the <em>karma kanda</em> rituals have reduced. Apart from the fact that doing them correctly fulfilling all their requirements is difficult today, performance of them leads only to heaven and doesn't give liberation. So because those Vedic rituals deal with the three modes of material nature, it is generally suggested to avoid them if one wants liberation:</p>
<blockquote>
<p><em>trai-guṇya-viṣayā vedā nistrai-guṇyo bhavārjuna<br>
nirdvandvo nitya-sattva-stho niryoga-kṣema ātmavān</em> [BG - 2.45]</p>
<p><strong>Meaning</strong><br>
The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. Be free from all dualities and from all anxieties for gain and safety, and be established in the self.</p>
</blockquote>
<p>But one may ask, if this is so then why does the Vedas contain those things? So the Bhagavatam says:</p>
<blockquote>
<p><em>phala-śrutir iyaṁ nṝṇāṁ na śreyo rocanaṁ param<br>
śreyo-vivakṣayā proktaṁ yathā bhaiṣajya-rocanam</em> [SB - 11.21.23]</p>
<p><strong>Meaning</strong><br>
Those statements of scripture promising fruitive rewards do not prescribe the ultimate good for men but are merely enticements for executing beneficial religious duties, like promises of candy spoken to induce a child to take beneficial medicine.</p>
</blockquote>
<p>We also know that how in Satya Yuga mode of attaining God was meditation and later on it become Yajna and worships in Treta Yuga and now in this age of kali, because people are not spiritually advanced and interested, remembering and taking of God's names is suggested in scriptures. Also following puranas makes Hinduism Vedic because <em>purana</em> and <em>itihasa</em> have been accepted as the 5th Veda (<em>itihāsapurāṇaḥ pañcamo vedānāṃ</em> - Chg. Up. - 7.1.4). Also in many rituals prescribed by the <em>puranas</em>, <em>mantras</em> of the Vedas are used. So <strong>regardless of whether we are following the <em>puranas</em> or the rituals of the Vedas, the core of Hinduism is still and will always be Vedic</strong>.</p>
<p>Now regarding the <em>agnihotra</em> and Yajnas, the followers of arya samaj possibly do agnihotra daily and I have heard there is a Gayatri Pariwar community who perform Yajna daily. Also from time to time many different organisations organise and perform Yajnas which are basically based on the <em>karma kanda</em> rules of Vedas. </p>
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<p>Is there anything special about human beings compared to other beings? Especially our strengths and weaknesses? Or are we just weak, or is our strengths & weaknesses determined only by our devotion or connection with God?</p>
<p>How do we compare ourselves to the Demi-Gods, nagas, demons, angels, divas, devas, rakashas, so on and so forth(I do not know them all).</p>
| 3007 | 3004 | 5 | 2 | 3004 | 2 | Do The Hindu Scriptures Say If There Is Anything Special About Human Beings Compared To Other Unworldly Beings Such As Demi-Gods, Demons, Etc | 3 | 3007 | <p>There is something special about humanity. Mahabharata Santi Parva section CCC says: </p>
<blockquote>
<p>The swan [Brahman] said, "..I disclose unto you a great mystery.
<strong>There is no status that is superior to humanity.</strong> Freed from sin like the Moon from the murky clouds, the man of wisdom, shining in
resplendence, attains to success by patiently waiting for his time. A
person of restrained soul, who become the object of adoration with all
by becoming the foremost of the supporting pillars of the universe,
and towards whom only agreeable words are spoken by all, attains to
the companionship of the deities."</p>
</blockquote>
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<p>According to some religions, donating the human organs (especially after one's death) is considered a good practice.</p>
<p>So is it a good thing to do according to Hindu scripture?</p>
<p>Have any Hindu acharyas commented on this practice one way or other?</p>
| 3081 | 3045 | 30 | 2 | 3045 | 8 | Is organ donation allowed? Have any Hindu acharyas commented on this practice? | 6 | 3081 | <p>Organ donation yes may be done for the welfare of others' in the view of service to human is service to god. But physical organs, beauty, <a href="http://en.wikipedia.org/wiki/Kal%C4%81" rel="nofollow noreferrer">64 kalas</a> are based on punya & pap earned by oneself through the life cycles. Afaik there are no references of such donations in Hindu mythology! After one's death, the ash of vital organs would be collected and is poured into holy rivers which will liberate soul from pap(salvation) & give them better life or mukthi(liberation). If the organs are donated, the ash from such parts can't be collected. </p>
<p><a href="http://en.wikipedia.org/wiki/Shibi_(king)" rel="nofollow noreferrer">king Shibi</a> donated his organs to save life of a pigeon from an eagle as kshatra dharma! </p>
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<p>It is also said that he was more angry with either Bheeshma, Pandu, Shantanu's ancestors or the whole Kurus line because of the way the Kurus had destroyed his line years before. </p>
<p>There is also a story behind Shakuni's upbringing and this war between Gandhar and Hastinapur. What is it exactly? He is seen by many as one of the key persons that caused the Kurukshetra War (Apart from his role that dice game, hate Pandavas and all.). Was revenge the only reason he left Gandhar and came to Hastinapur with his sister Gandhari? </p>
| 3082 | 3062 | 8 | 2 | 3062 | 7 | Why was Shakuni unhappy with his sister Gandhari's marriage to Dhritarashtra? | 3 | 3082 | <p>As far as I can tell, stories of Shakuni being motivated by revenge are just folklore with no basis in Hindu scripture. The Adi Parva of the Mahabharata <a href="http://www.sacred-texts.com/hin/m01/m01111.htm" rel="nofollow noreferrer">describes</a> Dhritarashtra's marriage to Gandhari in completely amicable terms, with Shakuni's father Suvala overcoming his reluctance over Dhritashtra's shortcomings after considering the virtuous qualities possessed by Kuru Dynasty men, and Shakuni happily participating:</p>
<blockquote>
<p>Soon after Bhishma heard from the Brahmanas that Gandhari, the amiable daughter of Suvala, having worshipped Hara (Siva) had obtained from the deity the boon that she should have a century of sons. Bhishma, the grandfather of the Kurus, having heard this, sent messengers unto the king of Gandhara. King Suvala at first hesitated on account of the blindness of the bridegroom, but <strong>taking into consideration the blood of the Kurus, their fame and behaviour, he gave his virtuous daughter unto Dhritarashtra</strong> and the chaste Gandhari hearing that Dhritarashtra was blind and that her parents had consented to marry her to him, from love and respect for her future husband, blindfolded her own eyes.</p>
<p>Sakuni, the son of Suvala, bringing unto the Kurus his sister endued with youth and beauty, formally gave her away unto Dhritarashtra. And Gandhari was received with great respect and the nuptials were celebrated with great pomp under Bhishma's directions. And the heroic Sakuni, after having bestowed his sister along with many valuable robes, and having received Bhishma's adorations, returned to his own city. And, O thou of Bharata's race, the beautiful Gandhari gratified all the Kurus by her behaviour and respectful attentions. And Gandhari, ever devoted to her husband, gratified her superiors by her good conduct; and as she was chaste, she never referred even by words to men other than her husband or such superiors.</p>
</blockquote>
<p>And the Bhishma Parva of the Mahabharata <a href="http://www.sacred-texts.com/hin/m06/m06091.htm" rel="nofollow noreferrer">describes</a> how Arjuna's son Iravan kills most of Shakuni's brothers during the Mahabharata war, refuting the notion that Shakuni's siblings died in a Kuru dungeon:</p>
<blockquote>
<p>The sons of Suvala, however, recovering their senses, once more rushed at Iravat, excited with wrath. Iravat, however, proud of his might, and displaying his lightness of hand, proceeded towards all of them, armed with his sword. Moving as he did with great activity, the sons of Suvala, although they moved about on their fleet steeds, could not find an opportunity for striking that hero (on foot). Beholding him then on foot, his foes surrounded him closely and wished to take him captive. Then that crusher of foes, seeing them contiguous to himself, struck off, with his sword, both their right and left arms, and mangled their other limbs. Then those arms of theirs adorned with gold, and their weapons, fell down on the earth, and they themselves, with limbs mangled, fell down on the field, deprived of life. Only Vrishava, O king, with many wounds on his person, escaped (with life) from that dreadful battle destructive of heroes.</p>
</blockquote>
<p>By the way, in revenge for Iravan's killing of the brothers of Shakuni, Duryodhana told the Rakshasa (demon) Alambusha to kill Iravan, as I discuss in <a href="https://hinduism.stackexchange.com/q/2672/36">this question</a>.</p>
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<p>As you can see in the Rig Veda Anukramani compiled in my answer <a href="https://hinduism.stackexchange.com/a/2430/36">here</a>, Book 8 Hymn 33 of the Rig Veda was heard from the gods by the sage Medhyatithi, a descendant of the sage Kanva, and it's addressed to the god Indra. But the <a href="http://www.sacred-texts.com/hin/rigveda/rv08033.htm" rel="noreferrer">hymn ends</a> in a rather odd way:</p>
<blockquote>
<p>17 Indra himself hath said, "The mind of woman brooks not discipline,
Her intellect hath little weight."</p>
<p>18 His pair of horses, rushing on in their wild transport, draw his car:
High-lifted is the stallion's yoke.</p>
<p>19 Cast down thine eyes and look not up. More closely set thy feet. Let none
See what thy garment veils, <strong>for thou, a Brahman, hast become a dame</strong>.</p>
</blockquote>
<p>First of all, I don't know whether in verse 17 Indra is making a general observation about the intelligence of women, or just a statement about some particular woman! </p>
<p>But my main question is, who is the person being addressed in verse 19, apparently a Brahmana man who has transformed into a woman somehow? Is it a reference to the story of Asanga, the man described in <a href="http://www.sacred-texts.com/hin/rigveda/rv08001.htm" rel="noreferrer">Book 8 Hymn 1</a> of the Rig Veda, who was temporarily cursed to turn into a woman and then restored? And what does any of this have to do with Indra?</p>
| 8438 | 3069 | 10 | 2 | 3069 | 8 | Who is the Brahmana changed into a woman in the Rig Veda? | 4 | 8438 | <p><strong>The Brahmana who became a woman is Indra himself!</strong> I found the answer to my question in <a href="http://gdurl.com/v1hU" rel="noreferrer">this excerpt</a> from the Brihaddevata, an ancient work by the sage Shaunaka, which describes the different gods that Rig-Vedic verses are addressed to and the stories of how those verses were heard from the gods. Here's what Shaunaka says about verse 19:</p>
<blockquote>
<p>In 'Downward' (<em>adhaḥ</em>: viii.33.19) a girl addressed (who appeared) with the characteristics of a woman; for the chastiser of Paka (Indra) made love to that Danava maiden, the elder sister of Vyamsa, by reason of his (Indra's) youthful desire (<em>yuva-kāmyā</em>).</p>
</blockquote>
<p>So it looks like Indra disguised himself as a woman in order to have an affair with the sister of the Danava Vyamsa. So in verse 19, Vyamsa's sister is telling Indra to keep his eyes down so that Vyamsa doesn't spot him.</p>
<p>Indra subsequently killed the demon Vyamsa, as described in <a href="http://www.sacred-texts.com/hin/rigveda/rv04018.htm" rel="noreferrer">this hymn</a> of the Rig Veda:</p>
<blockquote>
<p>Thou art mine own, O Maghavan, whom Vyaṁsa struck to the ground and smote thy jaws in pieces. But, smitten through, the mastery thou wonnest, and with thy bolt the Dāsa's head thou crushedst.</p>
</blockquote>
<p>By the way, as you can see the Rig Veda Anukramani <a href="https://hinduism.stackexchange.com/a/2430/36">here</a>, that hymn was heard by the sage Vamadeva, just like the hymns discussed in my question <a href="https://hinduism.stackexchange.com/q/4050/36">here</a>.</p>
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<p>The following is the time span of yugas. Now we are in kaliyuga.</p>
<p><img src="https://upload.wikimedia.org/wikipedia/commons/0/0e/4_yugas.PNG" alt=""></p>
<p>Will these yugas repeat?</p>
<p>If the same yugas repeat, then what about the incidents happening in the universe? Will they also repeat? E.g., I'm typing this question now; will it occur again in the next kaliyuga or a different yuga? Will new incidents also happen?</p>
<p>If yugas do not repeat, then what will happen after kaliyuga?</p>
| 3079 | 3078 | 31 | 2 | 3078 | 18 | Repetition of Time and Yugas in Hinduism | 4 | 3079 | <p>The four yugas you listed, join to be called as <em>Mahayuga or Chaturyuga</em>. Every cycle(<em>Mahayuga</em>) has different happenings all together, its not clear whether each cycle(<em>Mahayuga</em>) will have same incidents. There are some marked incidents which have to happen, like the incarnation of Lord Vishnu, they are sure to happen in every yuga and in the same form, the difference will be circumstances.</p>
<p>For example, <em>Lord Raam</em> will come in every <em>Tretayuga</em>, the <em>Ramayana</em> which we read is of this Mahayuga, but we don't know what had happened in previous Mahayuga.</p>
<p><a href="https://hinduism.stackexchange.com/questions/2954/who-was-kakabhsundi">Kakabhushundi</a>, gave a reference by telling he saw <em>Lord Rama</em> 11 times on earth and every time different things happened.</p>
<blockquote>
<p>Yoga Vashishtha, the text which states conversations between Vashistha, a rig vedic teacher, and various Gods and Kakbhushubdi, a creature which stands outside of normal time and sees all. It recounts the cyclical nature of time, where Kakabhushundi has seen Ramayan 11 times with different outcomes and seen Mahabharat 16 times with different results, but, after seeing Daksha Yagya twice, he did not either care to see it again or saw no point to seeing any more, as it ended the same way each time.</p>
</blockquote>
<p>If we keep away linearity and think about Heisenberg's uncertainity principle we get</p>
<blockquote>
<p>Further conversations talk about the atoms or anu at quantam level and inside each quantam level are different universes. A sorrowful queen is shown that her husband is still alive in one of the quantam or atomic universes and ruling wisely and is given the option to join him there. The idea of Heisenberg's Principle is enunciated when a rishi visits and illustrates a decision tree by showing how several parallel universes, with all possible results of a decision, could occur and uses that illustration to explain why he took the decision he did in this universe.</p>
</blockquote>
<p>So after Kaliyug there will be definite Satyug to come.</p>
<p><strong>Concept of Time.</strong>
According to hinduism, <a href="http://baharna.com/karma/yuga.htm" rel="nofollow noreferrer">Time</a> is like a helix, it moves circularly and in one direction, that means major incidents have to happen, like incarnation of Vishnu (not of Shiva, Shiva incarnation depend on cirumstances), but otherwise nothing will repeat.</p>
<p><img src="https://i.stack.imgur.com/87PpF.png" alt="Helix Showing Semi-Repeated nature of Time"></p>
<p><strong>More References :</strong> </p>
<ol>
<li><a href="https://hinduism.stackexchange.com/questions/2802/do-the-same-avatars-repeat-in-each-chaturyug">Avatar's Repeating</a></li>
</ol>
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<p>It is said that Dharma has four legs (pillars) and it is depicted in the form of vrushabham (<a href="https://en.wikipedia.org/wiki/Nandi_(bull)" rel="noreferrer">nandi</a>). What are those four legs? As far as I know, cow's four legs are also seen as four legs of Dharma.</p>
<p>Dharma has 4 legs in <a href="http://en.wikipedia.org/wiki/Satya_Yuga" rel="noreferrer">Satya yuga</a>, 3 in <a href="http://en.wikipedia.org/wiki/Treta_Yuga" rel="noreferrer">Treta</a>, 2 in <a href="http://en.wikipedia.org/wiki/Dwapar_Yuga" rel="noreferrer">Dwapara</a> and just 1 leg in <a href="http://en.wikipedia.org/wiki/Kali_Yuga" rel="noreferrer">Kali yuga</a>. How to understand this?</p>
<p>Does it merely mean the percentage of righteousness in an individual, righteous people in a society or a theoretical combination of some practices? </p>
| 3092 | 3091 | 17 | 2 | 3091 | 15 | What are the four legs of Dharma? | 4 | 3092 | <p>No, the four legs of the bull of Dharma do not represent percentages of righteousness in society (although it is true that the number of righteous people decline as the Yugas progress). Rather, the legs represent different virtuous qualities any individual can have. <a href="http://vedabase.com/en/sb/1/17/chapter-view" rel="noreferrer">Here</a> is what Arjuna's grandson Parikshit says in the Srimad Bhagavatam, upon seeing the bull of Dharma standing on one leg at the start of the Kali Yuga:</p>
<blockquote>
<p>In the age of Satya your four legs were established by the four principles of <strong>austerity, cleanliness, mercy and truthfulness</strong>. But it appears that three of your legs are broken due to rampant irreligion in the form of pride, lust for women, and intoxication. You are now standing on one leg only, which is your truthfulness, and you are somehow or other hobbling along. But ... [Kali], flourishing by deceit, is also trying to destroy that leg.</p>
</blockquote>
<p>So to sum up, in the Satya Yuga, the bull of Dharma starts out with four legs: Tapas or austerity, Shaucha or cleanliness, Daya or mercy, and Satya or truth. By the start of the Treta Yuga, austerity is gone, and by the start of the Dwapara Yuga cleanliness is gone. Finally, by the time the Kali Yuga comes, only one leg is left standing, namely truth, and even truth is steadily eroded as the Kali Yuga progresses.</p>
<p>By the way, on a positive note, Parikshit was able to re-establish the legs of Dharma in the Kali Yuga, by banishing the Kali Yuga into a limited number of places:</p>
<blockquote>
<p>Mahārāja Parīkṣit, thus being petitioned by the personality of Kali, gave him permission to reside in places where <strong>gambling, drinking, prostitution and animal slaughter</strong> were performed. The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is <strong>gold</strong> because wherever there is gold there is also falsity, intoxication, lust, envy and enmity. Thus the personality of Kali, by the directions of Mahārāja Parīkṣit, the son of Uttarā, was allowed to live in those five places. Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brāhmaṇas and sannyāsīs, should never come in contact with the four above-mentioned irreligious principles. Thereafter <strong>the King reestablished the lost legs of the personality of religion [the bull]</strong>, and by encouraging activities he sufficiently improved the condition of the earth.</p>
</blockquote>
<p>So as long as you avoid those five things, the negative effects Kali Yuga won't be present. And as I discuss in <a href="https://hinduism.stackexchange.com/a/2150/36">this answer</a>, the Kali Yuga has its own benefits, like the ability to achieve great results simply by chanting the name of Vishnu.</p>
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<p>What are <strong><em>Mudras</em></strong> ? How they help human maintain physical, mental and spiritual equilibrium and what are their type ?</p>
<p>I know this might be huge, but I will only like to have a small brief about <strong><em>Mudras</em></strong>, mostly their types if any, with usage.</p>
<p>My main context is, I have seen suggestion related to <em>Mudras</em> which are due to modifiable position of palm and figures. Are <em>Mudras</em> related to hands only, or they are also verified through different parts of body.</p>
<p><img src="https://i.stack.imgur.com/qFN3r.jpg" alt="enter image description here"></p>
| 6630 | 3133 | 9 | 2 | 3133 | 3 | Are mudras limited to hands? | 3 | 6630 | <p>Well there is first to know the significance of the Mudaras. </p>
<p>Gheranda Samhita is a manual of yoga taught by Gheranda to Chanda Kapali. Unlike other hatha yoga texts, the Gheranda Samhita speaks of a sevenfold yoga:</p>
<p>Shatkarma for purification<br>
Asana for strengthening<br>
<strong>Mudra for steadying</strong><br>
Pratyahara for calming<br>
Pranayama for lightness<br>
Dhyana for perception<br>
Samādhi for isolation</p>
<p>more over <a href="http://en.wikipedia.org/wiki/List_of_mudras_(yoga)" rel="nofollow noreferrer">Here</a> in which there are number of mudras are said. which are given as under.</p>
<p><strong>Main Mudras</strong> </p>
<ol>
<li>Hasta (hand mudras)</li>
<li>Mana (head mudras)</li>
<li>Kaya (postural mudras)</li>
<li>Bandha (lock mudras)</li>
<li>Adhara (perineal mudras)</li>
</ol>
<p><strong>Hasta (hand mudras)</strong></p>
<p>Hasta mudras are conducive for meditation, and help in internalisation.</p>
<p><strong>Name in Sanskrit</strong> -- <strong>Translation(s) in English</strong><br>
Anjali Mudra - Gesture of reverence
Dhyana Mudra - Psychic gesture of meditation<br>
Vāyu Mudra - Psychic gesture of air<br>
Shunya Mudra - Psychic gesture of void or empty<br>
Prithvi Mudra - Psychic gesture of earth<br>
Varuna Mudra - Psychic gesture of Rain<br>
Shakti Mudra - Psychic gesture of Power<br>
Apāna Mudra - Psychic gesture of life force<br>
Gyana Mudra - Psychic gesture of knowledge<br>
Chin Mudra - Psychic gesture of consciousness<br>
Chinmya Mudra -<br>
Dhyana Mudra -<br>
Yoni Mudra - Attitude of the womb or source<br>
Bhairav Mudra - Fierce or terrifying attitude<br>
Hridaya Mudra - Heart gesture </p>
<p><strong>Mana (head mudras)</strong></p>
<p>Mana mudras are an important part of Kundalini yoga, and many are important meditation techniques in their own right.</p>
<p><strong>Name in Sanskrit</strong> -- <strong>Translation(s) in English</strong> </p>
<p>Shambhavi Mudra - Eyebrow centre gazing<br>
Nasikagra Drishti - Nosetip gazing<br>
Khecarī mudrā - Tongue lock<br>
Kaki mudra - The crow's beak<br>
Bhuangini Mudra - Cobra respiration<br>
Bhoochari Mudra - Gazing into nothingness<br>
Akashi mudra - Awareness of inner space<br>
Shanmukhi mudra - Closing the seven gates<br>
Unmani Mudra - The attitude of mindlessness</p>
<p><strong>Kaya (postural mudras)</strong></p>
<p>Kaya mudras combine physical postures with breathing and concentration.</p>
<p><strong>Name in Sanskrit</strong> -- <strong>Translation(s) in English</strong> </p>
<p>Prana Mudra - Invocation of energy<br>
Vipareeta Karani Mudra - Inverted psychic attitude<br>
Yoga Mudra - Attitude of psychic union<br>
Pashinee Mudra - Folded psychic attitude<br>
Manduki Mudra - Gesture of the frog<br>
Tadagi Mudra - Barrelled abdomen technique</p>
<p><strong>Bandha (lock mudras)</strong></p>
<p>Bandha mudras combine mudra and bandha.</p>
<p><strong>Name in Sanskrit</strong> -- <strong>Translation(s) in English</strong>
Maha Mudra - Great psychic attitude<br>
Maha Bheda Mudra - The great separating attitude<br>
Maha Vedha Mudra - The great piercing attitude</p>
<p><strong>Adhara (perineal mudras)</strong></p>
<p>Adhara mudras redirect prana from the lower centres to the brain.</p>
<p><strong>Name in Sanskrit</strong> -- <strong>Translation(s) in English</strong>
Ashwini Mudra - Horse gesture<br>
Vajroli/Sahajoli Mudra - Thunderbolt/Spontaneous psychic attitude</p>
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<p>After browsing <a href="https://hinduism.stackexchange.com/questions/264/why-are-temples-devoted-to-brahma-so-rare">this</a> question on Brahma temples. I was wondering why even Yama temples are very few in the world. Yama is the god that determines whether a person(soul) is sent to Swarga lok (Heaven) or Naraka lok (Hell). Hence I assume that Yama would be worshiped a lot and was wondering why Yama temples are rare.</p>
| 11812 | 3136 | 13 | 2 | 3136 | 9 | Why are Yama temples few in number? | 3 | 11812 | <p>This is due to a curse pronounced on Dharmaraja by a Brahmin, when Yama killed his son as a part of His (Yama's) duty. This is explained in <a href="http://dspace.wbpublibnet.gov.in:8080/jspui/bitstream/10689/13004/5/Chapter3_573-652p.pdf" rel="noreferrer">Chapter 139 Greatness of Dharmarajeswara Book 6 Nagarakanda of Skanda Purana.</a></p>
<blockquote>
<p>Formerly, there was a Brähmana hailing from the family of Kasyapa in
that holy spot. He was well-known as Upädhyäya. He was devoted to the
Vedic lore. He begot a son later in his advancing age even as he
strictly adhered to regular study of the Vedas. He acquired ample
wealth. When only five years old that son expired causing great
sorrow to his father and mother. On knowing that his son had gone to
the abode of Dharmaräja, the Brähmaoa became angry with Vaivasvata
(Dharmaräja). In his height of grief, he took some water in his hand.
With mental concentration and personal cleanliness, he then pronounced
a terrible curse on Dharmaräja. "<strong>Since I have been made a sonless
person by that wicked-souled one, Yama, of defiled soul, he will also
become sonless. Further people in this world will not perform worship
to him nor glorify his name as in the case of other heaven dwellers.
If anyone gets up early in the morning and recalls his name, there
shall be obstacle in his auspicious activity</strong>."</p>
</blockquote>
<p>Dharmaraja then pleads Lord Brahma to mitigate the curse. Lord Brahma creates Ailments to take lives of people after their destined life span.</p>
<blockquote>
<p>27-30. Lord Brahma said: "O Yama, all these Ailments have been employed by me. They will
always render help to you in all matters. <strong>Now if anyone reaches the
end of his life-span these should be sent always by you to take his
life.</strong> Thereby, the ignominy arising from the death of people shall
devolve upon these alone on the earth and not on you. Therefore, at my
behest, <strong>go to your own abode and be engaged in your duty.
Undoubtedly, you will never incur a fault (sin).</strong>" <br></p>
<ol start="31">
<li>Then the Son of Ravi took all those Ailments to his world and spoke to them respectfully: <br></li>
</ol>
<p>32-34. "You shall regularly ask Citragupta and go to the earth for taking >away the life of people when the proper time arrives. </p>
</blockquote>
<p>Lord Yama now returns the Brahmana son to Brahmana and son requests his father to take back curse.</p>
<blockquote>
<p>The Brähmara said: <br></p>
<ol start="47">
<li>O my son, my utterance can never be untrue even if it is jokingly made. It is all the more so if uttered by a grief stricken' one. <br></li>
<li>Hence, O wise one, he will not get a son from the divine womb. due to my curse. <br></li>
<li><strong>He will have another son (one son will be born from Sudra women known as Vidura which is explained in previous chapter) born of the
womb of a human female by means of Räjasüya and Asvamedha. He will
redeem him.</strong> </li>
<li>Of what avail is a son bom to one if he is not capable of redeeming the members of his father's family by performing excellent
rites on the earth? </li>
<li>As regards the curse uttered by me in regard to his worship earlier, O dear son, listen to what I say: </li>
<li><strong>His worship with various kinds of Mantras mentioned in the Vedas will not find a place on the earth at all, dear son.</strong> </li>
<li><strong>His worship shall be with Mantras composed by humans. It will be different from that of the other Devas</strong>. It is the truth that has
been uttered by me.</li>
</ol>
</blockquote>
<p>This son is none other than the Yudishtara, the eldest Pandava. </p>
<p>Regarding the story of Vidura, <a href="http://dspace.wbpublibnet.gov.in:8080/jspui/bitstream/10689/13004/4/Chapter2_493-572p.pdf" rel="noreferrer">Dharmaraja was cursed by Sage Madavya</a> to take birth from Sudra women. Sage Mandavya was leper and due to severe penance of his chaste wife Dhirgika, he gets relieved of Leprosy. He then inquires Lord Yama the reason for his leprosy. Lord Yama says that mandava pierced a crane with tip of spear in one of his previous births and as a result of it he was born as leper. On hearing the words of Yama, Mandava gets infuriated as he considers punishment of leprosy is unfair for such a small deed. He curses Yama to born from womb of a Shudra. Later Yama prays to Shiva and Shiva grants boon to Yama that though he will be born from womb of Shudra (Vidura), he will be man of righteous temperament.</p>
<p>Son of Brahmin composes a mantra for Yama beginning with "<strong><em>Sugam nah panthah"</em></strong>. This story happened at <em>Dharmeswara linga</em> and people who pray Yama statue, installed by son of Brahmana, at this place with the above Mantra will never die prematurely. </p>
<p>So, due to above curse, worship of Yama is rare like Brahma.</p>
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<p>As per Hinduism, Parashurama is widely known as a person who raised war against Kshatriyas.</p>
<p>Now as per Vedas, whether a person is a Brahmana or a Kshatriya is based on his karmas only. If one kills another seeking revenge, is he a Brahmana or a Kshatriya?</p>
<p>If Parashurama is to be considered a Brahmana, he should've forgiven the Kshatriyas or at the most he should've cursed them, but why did he take up weapons?</p>
<p>Also Kalki avatar is predicted to be a Brahmana and will raise a war.</p>
<p>I think it's true that Brahmana is the one who never accepts Tamas nature. So can a Brahmana kill someone to seek revenge?</p>
<p>If a Brahmana does kill someone, should we now consider him a Kshatriya taking into account his recent actions?</p>
| 15423 | 3157 | 21 | 2 | 3157 | 17 | Can a Brahmana raise a war or kill someone? | 3 | 15423 | <p>The Brahmins can indeed raise war in times of emergencies or when their life is endangered or when the situation demands so.</p>
<p>The Shastras clearly allow it.</p>
<p>Manu Smriti ,Chapter 8,Sloka 348,says:</p>
<blockquote>
<p>8.348. <strong>Twice-born men may take up arms</strong> when (they are) hindered (in the fulfilment of their duties, when destruction (threatens) the
twice-born castes (varna) in (evil) times,</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/E6sJE.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/E6sJE.jpg" alt="enter image description here"></a></p>
<p>The Yajnavalkya Smriti similarly says:</p>
<blockquote>
<p>21 — 23. <strong>In cases of emergency a brahmin shall pursue a Kshatriya's
duties (administration and security) or a Vaishya's mercantile
activites.</strong> But these articles he shall not sell:– fruits, soma, silk,
medicinal creepers, curd, milk, ghee, water, sesame seeds, cooked
rice, heavy metals, acids and alkalis, honey, lac, requisites of Homa,
cloth, stone, utensils flowers, vegetables, clay, leather shoes,
deer-skin, silk, salt, meat, oil cakes, roots and perfumes.</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/KnlQM.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/KnlQM.jpg" alt="enter image description here"></a></p>
<p>Further:</p>
<blockquote>
<p><strong>Veda Vyasa also mentioned ‘Aapaddharmaas’ of Brahmanas rendering
Kshatriya Dharmas, Kshatriyas assuming the duties of Vaishyas and so
on.</strong> [Maha Bhagavata Purana provided escape clauses in the context of
Varnaashrama Dharma: Yasya yallakshanam drusyata tat teniva
vinirdisat/ In other words: the aspects of aptitude and practice may
be endorsed; as such the Principles are of general regulative nature
while in practice, the updated considerations of ‘Desha-Kaala-Maana
Paristhithis’ would indeed prevail]</p>
</blockquote>
<p>("Apaaddharmas" mean duties during an emergency.)</p>
<p>The Parshara Smriti(Ch 7,Sloka 35) says:</p>
<blockquote>
<ol start="35">
<li>During a civil commotion, or in exile, or when ill, or in misfortune, <strong>the first consideration is to preserve one's life</strong> ;
practice of religion should at the time be postponed.</li>
</ol>
</blockquote>
<p>The above verse also can be interpreted as Shastras allowing Brahmins to take up arms when the situation is demanding so or when their lives are in danger.</p>
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<p>In some religions like Christanity and Islam there are some forced praying time. Christians have to attend mass in weekends (sundays) whereas muslims congregates on fridays in mosques. As far I know there is no forced praying time in hinduism. </p>
<p>Why doesn't Hinduism follow these kind of strict rules or does it have any such praying rule?</p>
| 3185 | 3175 | 22 | 2 | 3175 | 8 | Why praying is not a compulsion in Hinduism? | 4 | 3185 | <p>You used an Important word called Force (I will not talk about the scientific force here)</p>
<blockquote>
<p><strong>Force ( Meaning ) :</strong> <br/>
1. Coercion or compulsion, especially with the use or threat of violence.<br/>
2. Make (someone) do something against their will.</p>
</blockquote>
<p><strong>What is Will :</strong> The thing that one desires(and the desire is limited to natural cause, e.g. You had a full meal, but you want to have more, its greed not will).</p>
<p>Hinduism teaches to <em>move in parallel to nature</em>, this is only thing which Hinduism calls to human, and the first principle of walking parallel to nature is doing with your will.</p>
<p>Hinduism believes in Karma, you have your will, do whatever you want, but be prepare for the consequences. Doesn't it looks logical and more natural, a lion never eats with full stomach, neither any animal. Its nature, we are nature, if we force someone against the will, we are actually forcing the nature.</p>
<p>The only thing we can do is teach them the <em>difference between right and wrong</em>, its always a <em>person's choice to choose one</em>.</p>
<p><strong><em>Now about Pray :</em></strong>
What is Pray ? Is pray limited to group of words, which you draft in-front of god. No in Hinduism it has a broader concept, if your Praying just the sake of Drafting words its useless, you need to do with your will, you should have an utter belief in him, you should be ready and gone from other thoughts while you are praying him.</p>
<p>If you pray with your will you are actually thoughtless and your pure intentions are inclined towards him, making it more effective.</p>
<p><strong><em>Are their rules for Praying</em></strong>(I shouldn't use the word here as its with limited sence) : Their are rules, like <strong><em>Surya Namashkar</em>, which will be helpful in <em>Brahmamuhurata</em> only</strong>. But they are not forced to us, why ? again its your will if you want to gain the benefits or not.</p>
<p><strong><em>What GOD wants :</em></strong> Is he a dictator? no he is a creator, to understand this, just think you created something, you will love to be it what you created. Therefore GOD doesn't wants you to Pray him, if you do he will Please, but If you don't it will not hurt him, <em>he only wants you to take care of the fellow creation</em>.</p>
<p>My answers may feel empty without scriptural proofs, I will try to add some, but this is the overview of Hinduism.</p>
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<p>I've heard that it is not allowed to pick the leaves of a Tulsi plant on certain days such as Dwadasi among others. This is why Acharyas advise against using store-bought Tulsi in offerings.</p>
<p>Which specific days are these, and why is it not allowed to pick Tulsi leaves on them? Could one theoretically pick several leaves on the valid days and use them in Pooja during the days when it cannot be picked?</p>
<p>Also is there a specific protocol to be observed for the act of actually picking the leaves off of the plant?</p>
| 3609 | 3186 | 11 | 2 | 3186 | 5 | Why can Tulsi leaves only be picked on certain days? | 4 | 3609 | <p>This question seemed to be discussed a lot and you can find some citations from Hari Bhakti Vilasa in the link below:
<a href="http://www.lotusimprints.com/new/blog/2008/12/14/qa-worship-of-tulasi-devi-on-dvadasi-17-other-questions/" rel="noreferrer">http://www.lotusimprints.com/new/blog/2008/12/14/qa-worship-of-tulasi-devi-on-dvadasi-17-other-questions/</a></p>
<p>The take away from the above link: Tulasi is a devotee of Lord Vishnu (Kesava priya) and she is said to practice vratam/fasting on Ekadasi and so as not to disturb her in potentially weak condition people don't pick her leaves on the following day. In some traditions days besides Ekadasi are also followed for various religious practices and the same rule seems to apply.</p>
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<p>I watched a TV serial named "Devo ke Dev Mahadev" on channel "Life Ok". In that, they mentioned several stories of Lord Shiva and Lord Vishnu always meditating upon each other and connected to each other at all times.</p>
<p>Is that true? If yes, what is the reason behind this? Can anybody enlighten me on this?</p>
| 3210 | 3191 | 22 | 2 | 3191 | 15 | Why do Lord Vishnu and Lord Shiva always meditate on each other? | 4 | 3210 | <p>I would try to correct a one misconception that Lord Vishnu meditates on Lord Shiva. <em><strong>No he doesn't, Lord Vishnu actually meditates on Lord Brahma.</strong></em></p>
<p>It is a cyclic process, Lord Brahma meditates on Lord Shiva, Lord Shiva meditates on Lord Vishnu and Lord Vishnu meditates on Lord Brahma, and the cycle goes on.</p>
<p><strong>Why this Cycle ?</strong>
Brahma is a creator by nature, but before creation there is destruction, so he needs to understand the destruction, therefore he meditates on Lord Shiva, Vishnu is a Preserver, to Preserve he needs to understand the generation(creation), therefore he meditates on Lord Brahma , Shiva on the other-hand is a annihilator, to destroy he needs to understand Preservation, therefore he meditates on Lord Vishnu.</p>
<p><strong>Why they need to understand their predecessor process ?</strong>
Natural law, every process is the outcome of a process, and to understand a process, you need to know origin process. This also shows the <em>cyclic and infinitum</em> nature of any process's existence. This is a reason why science went way back to atoms, then to neutrons and still searching the cause of it(currently medalling with string theory).</p>
<p>To make everything more visible, I created this image which conveys it all. In the image, B = Brahma, V = Vishnu and S = Shiva.</p>
<blockquote>
<p><img src="https://i.stack.imgur.com/i01PD.jpg" alt="enter image description here" /></p>
</blockquote>
<p><strong>But is it not written in Puranas ?</strong> Yes its written, but in other way, puranas say :</p>
<blockquote>
<p>Lord Vishnu worships Lord Shiva and Lord Shiva worships Lord Raam (Vishnu Avatar).</p>
</blockquote>
<p>But meditation is different than worshiping. <a href="https://hinduism.stackexchange.com/questions/264/why-are-temples-devoted-to-brahma-so-rare/2317#2317">Lord Shiva cursed Lord Brahma that he would not be worshiped by anyone.</a> Meditation is needed to understand something, you want to understand 'BIKE' meditate on it, you want to understand 'GOD' meditate on him. Worshiping is kind of give-take relationship between Purusha and Prakrati, the prakrati worships Purusha, to get something from it. Some worship Purusha to easily understand the way(the creation or the God), because meditating can sometime become tougher and time lengthy and needs higher consciousness.</p>
<p><strong>About the Serial ?</strong></p>
<p>TV serial "Devo ke Dev Mahadev" on channel "Life Ok", also told the same thing, that <em><strong>Vishnu actually meditates on Bhrama</strong></em>, It is in <a href="https://www.youtube.com/watch?v=Rsx_8g4hY08" rel="noreferrer">8th October 2012, 234th episode.</a></p>
<p>The scene describes that Mata Parvati comes across Lord Shiva, who is meditating on Lord Vishnu at that time, she asks him the question why he meditating on Lord Vishnu, and their he answers about the cycle process.</p>
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<p>Is Shiva really the āsana for Lalitha Devi? How to understand this? Who is her consort? If Shiva is her consort, why did she make him an āsana? </p>
<p>Also, what is pancha bramha āsana's significance? Who are those pancha bramhas? Why did She take that form? </p>
<p><img src="https://i.stack.imgur.com/z3iEB.jpg" alt="enter image description here"></p>
| 3442 | 3223 | 16 | 2 | 3223 | 15 | Why does Lalitha Devi sit on Shiva? | 4 | 3442 | <p>Lalitha Sahasra Nama is the best answer for all your questions here. She is Shrichakra Raja nilaya- Lalitha Devi, the divine mother. Let me give the answers based on the picture above. </p>
<ol>
<li>Sachaamara Rama Vaani Savya Dakshina sevitha.</li>
</ol>
<p>Rama (Lakshmi) and Vaani (Saraswathi) are said to do her seva with chamara (fans).</p>
<ol start="2">
<li>sashara chaapa paasha ankushaam </li>
</ol>
<p>The two weapons in her upper right and left hands are to cut the worldly desires in out heart and bring us to her feet. The weapon in the lower right hand is the ankusha which is used to poke us and remind us to come back to her feet, like a mahout pokes the elephant and teaches it discipline. The sugarcane in her lower left hand is not exactly a sugar can but is a bow made of sugar cane. This was manmadha's bow before he died. The bow is made of sugarcane, its string from bees and the arrows made from flowers (pushpa baana) used to shoot at people to make them fall in love to continue the population. After manmadha's death, mother took it into her hands and became Shri Kameshwari.</p>
<ol start="3">
<li>Pancha Brahma asana sthitha (or) Pancha Prethasanaseena Pancha Brahma Swaroopini </li>
</ol>
<p>The 5 brahmas sitting at her feet are actually the legs of her throne and these 5 brahmas are Brahma, Vishnu, Rudra, Ishwara and Sadashiva. These five become motionless without Shakti(her).</p>
<ol start="4">
<li>Kumara Gana naadha Amba</li>
</ol>
<p>The two sitting at her feet in the front are her sons Kumara and Ganesha.</p>
<ol start="5">
<li>Shri Shivaa Shiva Shakti Aikya Rupini Lalithambika.</li>
</ol>
<p>She is not exactly sitting on Him but it represents that she is Shivaa- the female or the energy of Shiva. Both are complete only when both are together and thus she forms Lalithambika.</p>
<p>That Chakra is our heart in a logical sense (I heard that our heart has the same number of grooves as the Chakra Raja has and the dot in the center is the divine mother). She sits in our heart and rules us and always takes care of us and takes us into her at the end. </p>
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<ul>
<li><p>Does marriage (love or arranged) really depend on yours and your partner's Kundali and Gunas?</p></li>
<li><p>If yes, then what happens if a person gets married without matching Kundalis?</p></li>
</ul>
| 3390 | 3259 | 26 | 2 | 3259 | 15 | Does marriage really depend on Kundali and Gunas? | 6 | 3390 | <p>Kundali and Gunas are just a part of the mathematics which is given a name "Astrology". As per the person's birth time and birth place, the effect gravitational forces of planets and stars on those two persons forms their matching Lagana kundali.</p>
<p>Now this mathematics of astrology is <strong>"Probability"</strong> based outcome. Astrology gives you % of probability based on the gravitational and time effects based on kundali gunas.</p>
<p>This is just probability. One may or may not believe in it. But we can never take decisions blindly based on probabilities.</p>
<p>Yes for safety , we can take precautions and can consider this probabilities earlier, but One can strongly change result by doing Karma.</p>
<p>Marriage never depends on Gunas and Kundalies, this is blind to believe. Marriage depends on two person's love. <strong>No hindu scriptures has written that one should always marry by checking kundali only</strong>. Even if it is written it is not a neutral note.</p>
<p>One who is unknown to this kundali stuff , like some christian person or some other religion person, if he marry without kundali, so is it 100% that he will end up in brake up?</p>
<p>No, never. We should consider or treat kundali probabilities as notices or precautions but it is foolishness to blindly believe in kundalis.</p>
<p>Just take an example of Siknadar, who made a new line in his hand and won the world.</p>
<p>Ravan who caged all planets, he was also destroyed. So in his kundali was it written that he will do such stuff? Astrology is just probability, it never gives accurate answer.</p>
<p>Shir Ram and Mata Sita have a match of all 36 Gunas but their marriage is not success, They have to go to vanvas and after returning from Vanvas Mata Sita leave Shri Ram due to some of reason. Courtesy<a href="https://hinduism.stackexchange.com/users/849/urfusion">urfusion</a></p>
<p>Any man can change is fate. Only "Purushartha" is the only way to completely destroy risks and win against any situations. Have trust in yourself and your inner values instead of having trust in astrology. You will crack astrology also.</p>
<blockquote>
<p>"Karmanye Vadhikaraste Ma faleshu kadachana", kundali make you bias before doing karma even. </p>
</blockquote>
<p>If one who is with strong will and dedicated love can bring peaceful marriage life to her partner and can win against all gravitational forces of Planets. <code>"Himmat e Marda to Madad e khuda"</code>, There is courage and there is fear, courage is the only thing that helps a person to win. I am sorry if my intention is wrong. </p>
<p>Sometimes brain and heart's decisions are different. Now whom to follow is difficult for someone. In Gita Lord said </p>
<blockquote>
<p>Indriyas are batter than outside world, Mind is better than Indriyas but inside all creatures, "Saul" resides inner or deeper than these two which is considered best than all these.</p>
</blockquote>
<p>Similarly forces of individuals(plus and minus) will affect each other after marriage. This forces can be calculated using planetary situations and astrologies.</p>
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<p>If we see, each of the god in Hinduism has some quality. For example, we say that lord Ganesha is a god of Wisdom, lord Shiva is for destruction, Hanuman for strength and so on.. They signify these traits in some or the other way...</p>
<p>Hence the question arises that why each of the god has some special quality about them and why they can't be one? </p>
<p>If lord Brahma is the creator then why he cannot destruct or maintain instead of Shiva and Vishnu doing those tasks? So the question is why not a single god but various gods with particular significance (quality) about them?</p>
<p>To give more examples :-</p>
<ul>
<li>Lord Shiva - Destroyer</li>
<li>Lord Brahma - Creator</li>
<li>Lord Vishnu - Maintainer</li>
<li>Lord Hanuman - Strength</li>
<li>Lord Ganesha - Wisdom / Wealth(Riddhi Siddhi) / Knowledge</li>
<li>Goddess Saraswati - Knowledge</li>
<li>Goddess Laxmi - Wealth</li>
<li>Kubera - Wealth</li>
<li>Yama - Death</li>
<li>Kamadeva - Human Love</li>
</ul>
<p>So as we see, each of the god is specific to one work, no common trait, they are unique in their own ways and they are not recognized for any other thing.</p>
<p>For example, no one will say that lord Shiva is a god of Wisdom / Wealth. Also am sure if lord Brahma can create then he can certainly destroy but no, we have a separate god for that task so why is that so?</p>
| 3291 | 3285 | 8 | 2 | 3285 | 8 | Each God has a specific trait in Hinduism | 5 | 3291 | <p>Ramakrishna Parmahamsa gave the example of a man who is a judge. When he goes into the courtroom he is seen by the people present as a judge. When he comes home his wife sees a husband. His children sees him as a father. </p>
<p>It is all the same person, the different perceptions are in the eye of the beholder. God is one. "Ekarh jyotir bahudha bibhati - The one Light appears in diverse forms" (Atharva Veda).</p>
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<p>It is said that there are 10s of reasons as a consequence of which <a href="http://en.wikipedia.org/wiki/Karna" rel="nofollow">Karna</a> met his death, what are they? </p>
<p>How is he eligible for heaven and liberty, as quoted <a href="http://en.wikipedia.org/wiki/Karna#Ascension_to_svarga" rel="nofollow">here</a>? </p>
| 3730 | 3316 | 3 | 2 | 3316 | 3 | What are reasons for Karna's death? | 3 | 3730 | <p>There are many reasons For karna's death,as given in Wikipedia</p>
<ul>
<li>Parashurama laid curse upon Karna that he would forget all the knowledge required to wield the divine weapon Brahmanda astra, at the moment of his greatest need.</li>
<li>Karna was also cursed by a Brahmin for killing his cow while practising his skills with bow and arrows.</li>
<li>BhoomiDevi cursed him that at a very crucial moment in battle, his chariot wheel would be trapped tightly in the mud</li>
<li>Kunti extracted a boon from him that he would not kill anyone of her sons except Arjuna</li>
<li>Kunti asked him not to use the nagastra more than once</li>
<li>His charioteer Salya deserted him at an important moment</li>
<li>Indra took away karna's <em>Kavacha Kundala</em>(natural armour)</li>
<li>He exhausted the Vajrayudha he had reserved to kill Arjuna on Ghatotkatcha(Bheema's son)</li>
</ul>
<p>Karna attained Svarga(heaven) not <em>Moksha</em>(liberty) ,as all <em>Kshatriyas</em>(warriors) who die in war are sure to attain heaven.</p>
<p>Lord Krishna says in the Gita that war is like an open door to heaven for a kshatriya<br/>
Here is the sloka fore reference:</p>
<blockquote>
<p>Yaddrchaya choppapannam svarga dvaaram apavrutam<br/>
Sukhinaya Kshatriya Partha labhante yuddham idrsam</p>
</blockquote>
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<p>I have been chanting Hanuman Chalisa since childhood, but what makes me wonder is that, why there is the verse -</p>
<blockquote>
<p><em>buddhi heen tanu janike sumirahu pawankumar,<br>
bal buddhi vidhya deu mohi harhu kalesh vikar</em></p>
<p>बुद्धिहीन तनु जानिके सुमिरौं पवन-कुमार ।<br>
बल बुधि बिद्या देहु मोहिं हरहु कलेस बिकार ॥</p>
</blockquote>
<p>Isn't that offensive for lord Hanuman?</p>
| 3387 | 3384 | 3 | 2 | 3384 | 10 | Is there any hidden meaning behind this verse? | 3 | 3387 | <p>I think you're just misinterpreting the line. Tulasidas isn't calling Hanuman "buddhihina" or lacking in intelligence, he's calling himself buddhihina and thus in need of Hanuman's help. <a href="http://www.gitapress.org/books/1528/1528%20Hanuman%20chalisa.pdf">Here</a> is how the Gitapress translation renders the line:</p>
<blockquote>
<p>Considering myself devoid of intellectual merits, I invoke Sri Hanuman, the son of wind-god. O! Bestow on me the strength, intellect and knowledge. Kindly remove my bodily ailments and mental maladies.</p>
</blockquote>
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<p>As usual in general weekends I was reading <em>Shrimad Bhagawat Gita</em> yesterday night, in which verses were,</p>
<p><a href="http://www.bhagavad-gita.org/Gita/verse-09-29.html" rel="noreferrer">Chapter 9 Verse 29</a></p>
<blockquote>
<p>Smoham Sarvabhuteshu</p>
<p>Means I am equally disposed to all living entities</p>
</blockquote>
<p><strong>Means in any religion's person Lord is also in them too.</strong></p>
<p>Most famous verses</p>
<p><a href="http://www.bhagavad-gita.org/Gita/verse-04-08.html" rel="noreferrer">Chapter 4 Verse 7 and 8</a></p>
<blockquote>
<p>Yada yada hi dharmasya, Dharma samsthapanayay Sambhavami Yuge Yuge....</p>
<p>Means to establish Dharma <strong>I(Lord Vishnu)</strong> appear millennium after millennium and <strong>I(Lord Vishnu)</strong> manifest <strong>myself(Supreme soul)</strong> personally</p>
</blockquote>
<p>Lord also said that to establish righteousness, that is only my duty.</p>
<p>When Great Sadguru <code>Lord Dattatreya</code> was asked how GOD do their work even though they are not residing on earth,</p>
<p>Lord said, GOD always make people "Neemitta" even though Lord appear as avatar or not like <code>sage Atri</code> and mother <code>Ansuya</code> was "Neemitta" for Lord Dattatrya's incarnation.</p>
<p>In dattabavani we say</p>
<blockquote>
<p>Atransuya kare Neemitta, pragatyo jaga karan nischita</p>
</blockquote>
<p>Isn't is Lord Vishnu's own will, to make honorable Jesus Christ , Budhdha, Guru Nanak and Muhammad, "Nemitta" to establish righteousness in the form of other religions?</p>
<blockquote>
<p>"Neemitta" means we think we are doing, but it is GOD who is just doing everything, we are just eyes,nose and mouth of existence. Lord is in all beings, he is doing all that.</p>
</blockquote>
<h2>Why Jesus Ishu Christ, Guru Nanak, Lord Budhdha and Muhammad Payagambar should not be considered as Lord Vishnu's avatars?</h2>
<p>I strongly believe that these all are Lord himself, because only he can establish religion and millions of people will follow him.</p>
<p>Great work like establishing Dharma can only be done by great soul only.</p>
<p>Just because hinduism scriptures have not been updated, so we should deny Lord's such avatars? This is unfair.</p>
<p>Lord himself said in Gita.</p>
<p><a href="http://www.bhagavad-gita.org/Gita/verse-18-43.html" rel="noreferrer">Chapter 18 Verse 43</a></p>
<blockquote>
<p>Following each his own activity, a man reaches perfection.</p>
</blockquote>
<p>Yes Lord's intention is, Even though I am birth less, even though I reside on earth or not, whatever happens is my will only. I am the one who is operator. You can find me in any form on earth.</p>
<p>In Gujarati we have one tale,</p>
<blockquote>
<p>Without God's will even leaf doesn't move.</p>
</blockquote>
<p>So all those people who established righteousness in some way are Lord's avatars only, because only he can establish Dharma.</p>
<p>If we just follow whatever Lord said, of course we have to believe that they all are either Lord's avatars only. If someone deny then these people are Lord's dearest children than us otherwise who would be chosen for such a great great work(Karma)?</p>
<p><strong>Edit</strong></p>
<h2>Main question</h2>
<p>My dear friend, We accepted just scriptures, we did not accept "What is written in scripture."</p>
<p>Even though God wants to give a message of "Love" by Jesus, People will say show us your chaturbhuja form or we will not follow what you are trying to establish... because your name is not in scriptures.. then what does it mean by saying "I am in all living entities?" :( I am very sad now.</p>
<p>Some one in mathematics will give you idea that "This is how it works", it will not give list of all possible sums.</p>
<p>All the scripture mentioned some x avatars of vishnu, some 24 some 10. Did they write</p>
<blockquote>
<p>"Only and only this x are avatars? others are not? Even though they have done greater work than past avatars?"</p>
</blockquote>
<p>Just think for a moment "Jesus Christ's greateness" .. how great great great work he has done, Do you think except Lord, someone can give a message of "Love"?</p>
<p>Except Lord Budhdha, who can give message and knowledge that can build a whole "religion"?</p>
<p><a href="http://prabhupadabooks.com/sb/1/3/24" rel="noreferrer">Śrīmad-Bhāgavatam 1.3.24 Translation</a> Courtesy <a href="https://hinduism.stackexchange.com/users/991/anonymous">Anonymous</a></p>
<blockquote>
<p>Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjana, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.</p>
</blockquote>
<p>The question takes you to comparison, and you believe yes only Lord can establish religion. If you come to this you are on my side, otherwise I will read your view and will accept your view if you explain me what I am unable to understand.</p>
<p>or</p>
<blockquote>
<p>"Except these x people, others can not become avatars?"</p>
</blockquote>
<p>But after Krishna, no avatar is recorded, Because nobody recorded yet. Krishna himself told "How it works", he did not tell you who is next avatar.</p>
<p>Just understand accept what Krishna said and think.</p>
<p>Now give me answer "Why Jesus etc. are not Vishnu's avatars as per what knowledge is given by Lord himself?"</p>
<p>One Answer is : "These avatars are not in scriptures", except this? any other answers are there, which are based on <strong>the knowledge of scriptures</strong> that I shared?</p>
<p>I have nothing related to people's acceptance or belief, I want to find some clause from sacred text of Hinduism that states "X person can not be avatar" or something that defines "What is avatar", so we can get answer based on this 2 things.</p>
<p>The cited two links from comments shows "What Ishu and Budhdha told?" , I am not interested in checking they are avatars or not based on what they said, I am finding according to Hinduism texts, What we should think about hem. They are not my subject, their life style and work we all know, We are judging our Gita's text or some other Hindu text vs this question.</p>
<p>I hope I made you clear about my view of question. We are not interested in people, or their belief, we are just analyzing our Gita knowledge which is ultimate.</p>
| 3404 | 3402 | 25 | 2 | 3402 | 18 | Why Jesus Isu Christ, Guru Nanak, Buddha and Muhammad should not be considered as Lord Vishnu's avatars? | 4 | 3404 | <p>You have realised the correct thing. But the reason they should not be considered as avatars of Vishnu is because it has not been explicitly mentioned in the scriptures.</p>
<p>It is the scriptures which tell us in the first place who Vishnu is and what are His incarnations. So without the scriptures explicitly mentioning any of the prophets it will always remain a subjective thing to decide whether someone is an <em>avatara</em> of Vishnu or not. It's because the scriptures, even after mentioning the major incarnations of Vishnu, don't forget to mention that His incarnations are nothing but infinite (<em>avatārā hyasaṃkhyeyā hareḥ [SB - 1.3.26]</em>)</p>
<h1>People are driven by ego</h1>
<p>So your assertion that the founder or prophets of other major religions must be avatars of Vishnu is correct, but it's subjective. Undoubtedly God is one whether we call Him Vishnu or something else, but people's ego is attached to whatever things they believe that they cannot think out of the box and feel everyone else is wrong. But who realise and understand the message of the scriptures know that God is equally in all and impartial to everyone (<em>samoham sarva bhutesu</em>) irrespective to their cast, creed and religion. But because not all people realise this, we see much hatred and negative feelings between strong adherents of different religions. What to say about religions, we even see hatred between followers of different sects in the same religion. All because of ego and lack of correct knowledge. With correct knowledge one realises everyone and everything as Vishnu Himself, not only just the prophets. For people with the correct knowledge everything is Brahman (<em>sarvamkhalu idam brahman</em>):</p>
<blockquote>
<p><em>bahunam janmanam ante jnanavan mam prapadyate<br />
vasudevah sarvam iti sa mahatma su-durlabhah</em> [BG - 7.19]</p>
<p><strong>Meaning</strong><br />
After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.</p>
</blockquote>
<h1>God descends to establish religion</h1>
<p>Like the verse from Gita (<em>yada yadahi</em>..) you have mentioned says, God descends to establish religion. Also, He makes people <em>nimmita</em> (medium) for establishing His desire. For example, as Krishna He made Arjuna a <em>nimmita</em> to kill the unrighteous Kauravas.</p>
<p>So certainly, the task of establishing the other religions were done by His people whom we call as prophets. They can be considered as <em>ansha avataras</em> (partial incarnations). But again considering this is only subjective. There is Bhavisya Purana which mentiions this, but it is not considered as completely authentic due to the fault of possible later interpolations. I have some personal findings from which I know Jesus is a part incarnation of God, but I wouldn't share them because they can be subjective and confusing.</p>
<h1>Without God's will not even a leaf moves</h1>
<p>Exactly. So it is only under His will that religions of different kinds which are even contradictory to each other has come into existence. Hence, whether someone is a follower of Sikhism, Buddhisim, Jainsim or any other Abrahamic religion, in everyone's heart the same God resides equally and moves them through His <em>maya</em> (illusory potency):</p>
<blockquote>
<p><em>isvarah sarva-bhutanam hrd-dese 'rjuna tisthati<br />
bhramayan sarva-bhutani yantrarudhani mayaya</em> [ BG - 18.61]</p>
<p><strong>Meaning</strong><br />
The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.</p>
</blockquote>
<p>So you can say, it is the same Lord who is pulling everyone's string. That is, by making people <em>nimmita</em> He is causing different kinds of things.</p>
<h1>Bottom line</h1>
<p>So the conclusion is, your personal realisation is correct but because there is no authentic scriptural testimonies to support them being the avatars of Vishnu, you can't just claim it out in the open. Even if you get scriptural testimony, people will ridicule, mock and say it's a later interpolation. We have plenty of scriptural testimony for Buddha being an avatar of Vishnu, but even then people have differing views. Some say those are later interpolations and accept Balarama as an avatar of Vishnu instead of Buddha. Now how can one make someone understand when he rejects the scriptures in favor of his personal views? Hence, because people will always have differing views depending upon their level of knowledge and understanding, it's nice to have realisations but not so nice to try to make others realize.</p>
<hr />
<h1>Update</h1>
<p>So after reading your comments it seems you are trying to find reasons to not consider prophets of other religion as avatars of Vishnu instead of the fact that they did the work of establishing religions which is done only by God or His chosen people. But unfortunately considering someone as an <em>avatara</em> or not is only subjective unless it is mentioned in scriptures which are accepted as the standard.</p>
<p><em>Avatarati iti avatara.</em> That is, as the lord descends down to earth as a mere mortal from His higher position, He is called as an <em>avatara</em>. Generally the <em>avataras</em> are categorised as three kinds: <em>purna avatara</em>, <em>avhesha avatara</em> and <em>amsa avatara</em>, but this is not the standard and various other types exist as well. So the point is, generally the major <em>avataras</em> are listed in the scriptures and the numerous <em>amsa avataras</em> are not listed in them. So recognising these <em>amsa avataras</em> become difficult and subjective. I am giving an example below.</p>
<h2>Avatara Case Study</h2>
<p>Around 515 years ago Nimai <em>pandit</em> (Chaitanya Mahaprabhu) appeared and spread the <em>nama samkirtana</em> (chanting lord's names) movement. <em>Nama Samkirtana</em> is the prescribed <em>yuga dharma</em> of the scriptures for the age of <em>kali</em>. He is considered as an incarnation of Radha-Krishna by the followers of Gaudiya Vaishnavism. But there is no direct mention of Him in the scriptures. So considering Him an avatara is completely subjective. Hence, followers of other sects don't consider Him as an <em>avatara</em>. He even showed a <em>sadabhuja</em> (six armed) divine form probably to Svarupa Damaodara. There were many such incidents, but who can validate those?</p>
<p><strong>Miracles are not standard</strong><br />
Miracles like showing four armed form is not a standard because doing so will throw faith out of the window, and not doing so will also cause disbelief. So all saints at some point or other showed some form of miracle be it bringing the dead back to life or turning the water into wine. Also, in course of history many charlatans showed cheap miracles to prove their divinity.</p>
<p><strong>Physical features are not standard</strong><br />
It is said that an <em>avatara</em> of Vishnu will have the marks of <em>sankha</em> (conch shell), <em>Chakra</em>, <em>gada</em> (mace), etc. While I believe this because I know it from a trust worthy source, there are other physical features like height, hair, teeth, etc. that are considered by some which cannot be the standard.</p>
<p><strong>Six standard qualities that the Lord posses</strong><br />
According to the scripture the lord or Bhagavan should have the following six qualities:</p>
<blockquote>
<p><em>aiśvaryasya samagrasya dharmasya yaśasariśrayaḥ<br />
jñānavairāgyayoścaiva ṣaṇṇāṃ bhaga itīraṇā</em> [VP - 6.5.74]</p>
<p><strong>Meaning</strong><br />
Complete splendor, virtue, glory, opulence, knowledge, dispassion - these six are known as bhaga.</p>
</blockquote>
<p>So by this standard, if someone doesn't have these six qualities then he is not an <em>avatara</em>. But if someone has all these then you have to consider him as an <em>avatara</em>. Shri Krishna qualifies this standard and hence in Gita it is written <em>Bhagavan Uvacha</em> and so also in many other scriptures. However, the problem with this standard is that it works only with <em>purna avataras</em>, i.e. the incarnation in which all the opulences of the Lord manifests. But in <em>amsa avataras</em> (partial incarnations) all the qualities may not be there.</p>
<p>So without some standards it is always subjective to recognise an <em>amsa avatara</em> unless one takes the words of a saint or scripture for granted. You want reasons for not considering them as <em>avataras</em>, but unfortunately my understanding is different. They are partial incarnations of the lord. How do I know? I can only say that I take the words of a saint for granted.</p>
<p>But unfortunately in course of time there also have been many false saints who are considered as an <em>avatara</em> by their followers. So it is a tricky task. But from my personal experience, all that I can say is that if one has genuine faith and devotion in Lord then he will certainly find out what is right even if he has to undergo and believe what is wrong.</p>
<h1>People have to wait until Kalki's appearance?</h1>
<p>Kaliki is a major <em>avatara</em> who is said to appear towards the end of the age of kali. You feel that people have to wait until He appears and they will not try to be righteous. But to uphold <em>dharma</em> saints and sages will take birth time to time and encourage people. They will do the work as <em>nimiita</em> (medium) just like you had said. So there is nothing to be worried about. Nevertheless, towards the end evil and <em>adharama</em> will certainly rise to a level that the Lord will have to descend in the house of Vishnujasa in Sambala village.</p>
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<p><img src="https://i.stack.imgur.com/UnATq.jpg" alt="Goddess kali "> </p>
<p>We've often seen in many photos that Goddess Kali is topless or half-nude.</p>
<ul>
<li>What is the meaning of this image?</li>
<li>Is this image questioning Hinduism's morality level?</li>
</ul>
| 3419 | 3412 | 16 | 2 | 3412 | 42 | Why is goddess Kali shown topless? | 9 | 3419 | <p>The premise of the question, that Goddess Kali is like a human female, is incorrect. Ma Kali is the infinite Brahman according to the great spiritual figures like Ramprasad and Sri Ramakrishna. It would be a terrible mistake to read the iconography literally. I am posting one song by Ramprasad published in The Gospel of Sri Ramakrishna to make the point:</p>
<blockquote>
<p>Once for all, this time, I have thoroughly understood.<br>
From one who knows it well, I have learnt the secret of bhava(spiritual mood).<br>
A man has come to me from a country where there is no night,<br>
And now I can not distinguish day from night any longer:<br>
Rituals and Devotions have all grown profitless for me. </p>
<p>My sleep is broken: how can I sleep any more?<br>
For now I am wide awake in the sleeplessness of Yoga.<br>
O Divine Mother, made one with thee in yoga-sleep at last,<br>
My slumber I have lulled asleep evermore. </p>
<p>I bow my head, says Prasad, before desire and liberation;<br>
Knowing the secret that Kali is one with the highest Brahman,<br>
I have discarded, once for all both righteousness and sin.</p>
</blockquote>
<p>The iconography of Ma Kali shows her to be completely nude and not just topless. What you think of as her skirt is not really a skirt. Her full breasts nourish all sentient beings. She is shown nude because no finite clothes can cover the infinite. </p>
<p>A philosophical explanation of this image is given in this <a href="https://www.kalimandir.org/is-kali-terrible/">article</a>.</p>
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<p><strong>Background 1</strong></p>
<p>Sri Aandal in Kali yuga wanted to emulate Krishna Bhakthi which Gopika women had enjoyed in his presence.She was inspired and chose the practice of pavai nombu or vratha followed by Gopika women who prayed to Goddess <strong>Karthiyayini</strong> for them to attain Krishna.</p>
<p>question 1:</p>
<p>Why did the Gopika women not pray to Krishna to attain Krishna? Did they not know he was God?</p>
<p><strong>Background 2</strong></p>
<p>When Draupathi was insulted in public by the Kauravas. She called to Krishna for help. Assuming if she had believed in some other God, she would have called that God's name or atleast shouted Amma. But she chose to call Krishna for help</p>
<p><strong>Key Question</strong></p>
<p>Did people in Krishna's time know that he was God?</p>
| 3426 | 3422 | 12 | 2 | 3422 | 9 | Did people in Krishna's time know that he was God? | 3 | 3426 | <p>The answer is both yes and no. Some people were aware about His divinity and some were not. Hence not even all the Gopis were aware that He is God and loved Him as an ordinary boy. There were various categories of Gopis out of which some were sages in previous lives, some were manifested form of Veda <em>richas</em>. They knew that Krishna was God, both other Gopis didn't.</p>
<p><strong>Background 1</strong><br>
Out of all the gopis that loved Krishna some were married and some were unmarried. It is the unmarried girls who performed the Katyayani <em>vrat</em> because gods and goddesses when pleased grant boons. So because all the gopis in their heart loved Krishna they performed that <em>vrat</em> as it was customary and usual in those days for unmarried girls to perform vrat to get good husbands. This type of <em>vrat</em> is still present today in some form where girls perform <em>kumara purnima puja</em> to get good grooms.</p>
<p><strong>Background 2</strong><br>
Draupadi knew the divinity of Krishna and hence called Him for help. Because it is only God who delivers the devotee from immediate danger. Gods and goddesses generally has to be pleased and many puja and rituals may be required for them. But Draupadi was in no situation for worshipping or keeping a <em>vrat</em> to please any god hence after being unable to defend herself with her own power she remembered Krishna for help as she knew his divinity.</p>
<p><strong>Background 3</strong><br>
Arjuna didn't know that Krishna was God. He always considered Him as his friend who was mighty, intelligent and powerful. But he never ever thought that He could be God Himself. He was in doubt until Krishna showed Him His <em>viswa rupa</em> (universal form). Then only he realized Krishna as God and told as below:</p>
<blockquote>
<p><em>sakheti matvā prasabhaṁ yad uktaṁ he kṛṣṇa he yādava he sakheti<br>
ajānatā mahimānaṁ tavedaṁ mayā pramādāt praṇayena vāpi<br>
yac cāvahāsārtham asat-kṛto ’si vihāra-śayyāsana-bhojaneṣu<br>
eko ’tha vāpy acyuta tat-samakṣaṁ tat kṣāmaye tvām aham aprameyam</em> [BG - 11.41,42] </p>
<p><strong>Meaning</strong><br>
Thinking of You as my friend, I have rashly addressed You “O Kṛṣṇa,” “O Yādava,” “O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.</p>
</blockquote>
<p>So not everyone was aware that Krishna was God. Some knew, some didn't know, and some came to know later. Due to lord's <em>maya</em> not everyone is able to know His divinity when He takes birth as a human [BG - 7.25,9.11]. (<em>nāhaṁ prakāśaḥ sarvasya yoga-māyā-samāvṛtaḥ</em>) </p>
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<p>I have read that people who convert to Hinduism do not belong to any specific caste. </p>
<p>If the concept of no caste (or Jati, Varna) exists, and we are willing to allow people to be free of the caste system, then why are there problems (or perceived misunderstandings) among the castes, for whatever reason? </p>
<p>Also, what practices for worship do the converts follow? If they follow a certain sect's way, do they automatically get considered one of that sect?</p>
| 3456 | 3452 | 10 | 2 | 3452 | 10 | Converting to Hinduism and Caste | 3 | 3456 | <p>There has already been a lot of discussion on converting to Hinduism and about caste system here on this site. The OP's question is slightly redundant. But I will answer the last part which hasn't been talked about here.</p>
<blockquote>
<p>And, what practices for worship do the converts follow? If they follow
a certain sect's way, do they automatically get considered one of that
sect?</p>
</blockquote>
<p>A sect is not a Jati or caste. For example, Vaishnavam or Shaivam is a sect and it has followers from many Jatis.</p>
<p><strong>A brief note on Caste :</strong></p>
<p>Caste as we know of today is corruption of the Varna-Jati-Kula system. And this corruption was done by European Indologists' inability to comprehend the system.</p>
<p>Varna was occupational classification. Jati was occupational sub-classification and Kula was lineage. One was born into a Varna & Jati but was free to switch his Varna based on his/her aptitude & abilities. At times a whole Jati switched Varnas even till as recent as 1930s<sup><a href="https://hinduism.stackexchange.com/a/956/14">1</a></sup>.</p>
<p><strong>Caste of converts to Hinduism:</strong></p>
<p>When non-Hindus who become Hindus, they don't have to be part of any Varna or Jati unless they choose to, by taking up initiation. (<em><strong>Note that unlike some other religions, becoming a follower of Hinduism itself does not need initiation.</strong></em> One is automatically a Hindu when he/she follows Dharma. Refer to any answer to another question <a href="https://hinduism.stackexchange.com/a/449/14">here</a>).</p>
<p>For example one can follow the Vaishnava sect(like ISKCON) and not belong to a particular Varna/Jati. But if one decides to pursue the creation and distribution of Vedic knowledge under the sect full-time, they can choose to be initiated as a Brahamana(who by definition does only that). In fact ISKCON has a written test which needs to be cleared to become a Brahmana<sup><a href="http://www.iskcon.org.au/index.php?option=com_content&view=article&id=27&Itemid=134" rel="nofollow noreferrer">2</a></sup>.</p>
<p>For other traditional sects too, <strong>if one is qualified</strong>, he can take up initiation to be an acharya/brahmana. For example an archarya of a Srivaishanava mutt in Australia who theoratically is a Mleccha(foreigner) has been initiated as an Iyengar Brahmin by the Jiyar of Sriperumbudur<sup><a href="http://www.srimatham.com/about.html" rel="nofollow noreferrer">3</a></sup>.</p>
<hr />
<p>Hence if one merely wants to follow Sanathana Dharma but not dedicate his/her full time to a particular profession, they need not be initiated into a Varna or Jati but just remain a follower of a sect.</p>
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<p>According to the Ramayana, Dasharatha had 3 wives, but in some books they say he had 60,000 wives. Which one is true?</p>
| 3557 | 3556 | 6 | 2 | 3556 | 9 | Did Dasharatha have 60,000 wives? | 3 | 3557 | <p>The claim of Dasharatha having 60,000 wives is from later versions of the Ramayana, particularly the Kamba Ramayana. But as far as the Valmiki Ramayana goes, Dasharatha has at least 350 wives, as <a href="http://www.valmikiramayan.net/utf8/ayodhya/sarga34/ayodhya_34_frame.htm" rel="noreferrer">described</a> in the Ayodhya Kanda of the Ramayana:</p>
<blockquote>
<p>That king Dasaratha, who speaks truth, whose mind is virtuous, who is like an ocean by his depth of character and who is blemish less like a sky, replied to Sumantra as follows: "Oh, Sumantra! bring all my wives, who are here. Surrounded by all of them, I want to see the virtuous Rama." Sumantra, after entering the gynaecium, spoke these words to those women as follows: "Oh, the venerable ladies! The king is calling you. Go there without delay." All those women, asked thus by Sumantra as per the king's orders, went to his palace, after knowing the instructions of their husband. Encircling Kausalya, <strong>three hundred fifty women</strong>, steadfast in their vow (of devotion to their husband), with their eyes reddened, went there slowly.</p>
</blockquote>
<p>Note that he tells his minister Sumantra to bring the wives "who are here", so it's possible that Dasaratha had more wives who happened to not be present in the gynaecium [place for women].</p>
<p>In any case, it's still true that he only had three queens, Kausalya, Kaikeyii, and Sumitra.</p>
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<p>As I discuss in <a href="https://hinduism.stackexchange.com/a/781/36">this answer</a>, each of the four Vedas consists of four portions: Samhitas, the core part of the Vedas which consist of verses heard from the gods; Brahmanas, which provide instructions on the proper conducting of important rituals; Aranyakas, which provide a guide to rituals meant for forest-dwellers and hermits; and Upanishads, which consist of conversations between teachers and students which clarify the philosophical message of the Vedas. Traditionally there are said to be 108 Upanishads in total; <a href="http://www.webcitation.org/query?url=http://www.geocities.com/advaitavedant/muktika.htm&date=2009-10-25%2016:10:32" rel="nofollow noreferrer">here</a> is the canonical list of Upanishads given in the Muktika Upanishad of the Shukla Yajur Veda.</p>
<p>Unfortunately, the Muktika canon of 108 Upanishads is notoriously unreliable, as I discuss in <a href="https://hinduism.stackexchange.com/a/3012/36">this answer</a>, because it was passed down by a poor oral tradition process (as opposed to the painstakingly rigorous process used to preserve the Vedic Samhitas). Students in the disciplic succession could freely add works to the list, some works in the list are very likely not genuine Upanishads, like the Kali Santarana Upanishad as I discuss in <a href="https://hinduism.stackexchange.com/q/2606/36">this question</a>. So we can't be sure of the authenticity of an Upanishad just because it's included in the Muktika canon.</p>
<p>On the other extreme, there are the <a href="http://en.m.wikipedia.org/wiki/Mukhya_Upanishads" rel="nofollow noreferrer">Mukhya Upanishads</a>, the ten Upanishads that Adi Shankaracharya wrote commentaries on. Adi Shankaracharya commented on the oldest of the Upanishads, so we can be confident in the authenticity of these ten. But I'm wondering whether we can expand the set of confirmed Upanishads. As I discuss in <a href="https://hinduism.stackexchange.com/q/3198/36">this answer</a>, Vyasa, the sage who compiled the Vedas in the first place, also composed a work called the Brahma Sutras, a work summarizing and systematizing the philosophical teaching of the Upanishads. The most popular school of Hindu philosophy, the Vedanta school, bases its tenets on the doctrines laid out in the Brahma Sutras.</p>
<p>So my question is, what are the Upanishads which are quoted from in the Brahma Sutras? Vyasa, being the compiler of the Vedas, would presumably know exactly what the actual Upanishads are. So if an Upanishad is quoted in the Brahma Sutras, there be little doubt about its authenticity. You can read the Brahma Sutra <a href="http://www.advaita.it/library/brahmasutras2.htm" rel="nofollow noreferrer">here</a>, as well as Adi Shankaracharya's commentary on it (the Brahma Sutra Bhashya) <a href="http://www.sacred-texts.com/hin/sbe34/index.htm" rel="nofollow noreferrer">here</a> and Ramanujacharya's commentary (the Sri Bhashya) <a href="http://www.sacred-texts.com/hin/sbe48/index.htm" rel="nofollow noreferrer">here</a>. These commentaries give the source of each quote, but does anyone know if there's a definitive list of all the quotes or all the Upanishads from which quotes are taken?</p>
| 3668 | 3608 | 12 | 2 | 3608 | 9 | Which Upanishads are quoted in sage Vyasa's Brahma Sutras? | 3 | 3668 | <p>The Badarayana-Vyasa Brahma Sutras are a compilation of extremely terse Sutras. These Sutras are impossible to understand without the commentary attached to them. There is no direct quote from any Upanishad in any of these Sutras. These Sutras are often not even complete sentences. It is the commentaries that claim that the Sutras are talking about particular shlokas from specific Upanishads. The Upanishads quoted by Sri Sankaracharya to explain the various Sutras are Aitereya, Brhadaranyaka, Chandogya, Isavasya, Jabala, Katha, Kausitaki, Kena, Mandukya, Mundaka, Prasna, Svetasvatara and Tattiriya, a total of 13. The Upanishads quoted by Sri Ramanuja to explain the Sutras are Aitereya, Brhadaranyaka, Chandogya, Isavasya, Katha, Kausitaki, Kena, Mahanarayana, Mundaka, Mudgala, Prasna, Subala, Svetasvara and Taittiriya, a total of 14.</p>
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<p>Who gave the names to the God like Lord Siva, Lord Vishnu, etc.? Are they the writers of the Vedas?</p>
<p>Did they ask the god to name them like this so that people can worship them by that name or the god himself said to worship him by that name?</p>
| 3648 | 3611 | 12 | 2 | 3611 | 4 | Origins of God names - Lord Siva and Lord Vishnu | 4 | 3648 | <p><strong>Shiva</strong></p>
<p>Shiva got most of his major names at birth, as I discuss in <a href="https://hinduism.stackexchange.com/a/913/36">this answer</a>. When Shiva was born, he immediately started to cry, and Brahma gave him numerous names to calm him down, as <a href="http://www.sacred-texts.com/hin/sbr/sbe41/sbe4130.htm" rel="nofollow noreferrer">described</a> in the Shatapatha Brahmana of the Yajur Veda:</p>
<blockquote>
<p>[Brahma] said to him, 'My boy, why criest thou, when thou art born out
of labour and trouble?' He said, 'Nay, but I am not freed from
(guarded against) evil; I have no name given me: give me a name!'
Hence one should give a name to the boy that is born, for thereby one
frees him from evil;--even a second, even a third (name), for thereby
one frees him from evil time after time.</p>
<p>He said to him, 'Thou art Rudra' And because he gave him that name,
Agni became suchlike (or, that form), for Rudra is Agni: because he
cried (rud) therefore he is Rudra. He said, 'Surely, I am mightier
than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Sarva.' And because he gave the him that
name, the waters became suchlike, for Sarva is the waters, inasmuch as
from the water everything (sarva) here is produced. He said, 'Surely,
I am mightier than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Pasupati.' And because he gave him that
name, the plants became suchlike, for Pasupati is the plants: hence
when cattle (pasu) get plants, then they play the master 3 (patîy). He
said, 'Surely, I am mightier than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Ugra.' And because he gave him that name,
Vâyu (the wind) became suchlike, for Ugra is Vâyu: hence when it blows
strongly, they say 'Ugra is blowing.' He said, 'Surely, I am mightier
than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Asani.' And because he gave him that name,
the lightning became suchlike, for Asani is the lightning: hence they
say of him whom the lightning strikes, 'Asani has smitten him.' He
said, 'Surely, I am mightier than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Bhava.' And because he gave him that name,
Parganya (the rain-god) became suchlike; for Bhava is Parganya, since
everything here comes (bhavati) from the rain-cloud. He said, 'Surely,
I am mightier than that: give me yet a name!'.</p>
<p>He said to him, 'Thou art Mahân Devah (the Great God).' And because he
gave him that name, the moon became suchlike, for the moon is
Pragâpati, and Pragâpati is the Great God. He said, 'Surely, I am
mightier than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Îsâna (the Ruler).' And because he gave him
that name, the Sun became suchlike, for Îsâna is the Sun, since the
Sun rules over this All. He said, 'So great indeed I am: give me no
other name after that!'</p>
</blockquote>
<p>Now this doesn't mention the name Shiva, but when the same story is told in <a href="http://vedabase.com/en/sb/3/12/chapter-view" rel="nofollow noreferrer">this chapter</a> of the Srimad Bhagavatam, the name Shiva is included:</p>
<blockquote>
<p>There was much anger generated in the mind of Brahmā, which he tried to control and not express. Although he tried to curb his anger, it came out from between his eyebrows, and a child mixed blue and red was immediately generated. After his birth he began to cry: O destiny maker, teacher of the universe, kindly designate my name and place. The all-powerful Brahmā, who was born from the lotus flower, pacified the boy with gentle words, accepting his request, and said: Do not cry. I shall certainly do as you desire. Thereafter Brahmā said: O chief of the demigods, you shall be called by the name Rudra by all people because you have so anxiously cried. My dear boy, I have already selected the following places for your residence: the heart, the senses, the air of life, the sky, the air, the fire, the water, the earth, the sun, the moon and austerity.... My dear boy Rudra, you have eleven other names: Manyu, Manu, Mahinasa, Mahān, Śiva, Ṛtadhvaja, Ugraretā, Bhava, Kāla, Vāmadeva and Dhṛtavrata.</p>
</blockquote>
<p><strong>Vishnu</strong></p>
<p>Now as far as Vishnu goes, his names have been given all sorts of mystical meanings, but the meanings don't necessarily reflect the origins of the names. The name Vishnu, itself, means the one who pervades. But there are lots of gods who are omnipresent and thus pervade the universe. So why is Vishnu alone called the pervader? It's because "Vishnu" was originally a name of Vishnu's incarnation Vamana the dwarf, because he grew large enough that he pervaded the whole Universe. That is why Krishna says <a href="https://www.vedabase.com/en/bg/10/21" rel="nofollow noreferrer">this</a> in the Bhagavad Gita:</p>
<blockquote>
<p>Of the Ādityas I am Viṣṇu, of lights I am the radiant sun, of the Maruts I am Marīci, and among the stars I am the moon.</p>
</blockquote>
<p>It might seem strange to call Vishnu an Aditya or son of Aditi, especially since Vishnu is unborn and without beginning as I discuss in <a href="https://hinduism.stackexchange.com/a/259/36">this answer</a>. But this is actually a reference to Vamana, who happens to be the youngest son of Kashyap and Aditi. In any case, since Vamana was called Vishnu, that became a name of the god that Vamana was an incarnation of.</p>
<p>Similarly, Narayana means "the one who resides in the water", which is certainly an accurate description of Vishnu (except he resides in milk, not water), but it originated as the name of the <a href="http://en.wikipedia.org/wiki/Nara-Narayana" rel="nofollow noreferrer">sage Narayana</a>, an incarnation of Vishnu who was the son of Yama god of death and twin brother of the sage Nara. (Nara and Narayana were the previous births of Arjuna and Krishna respectively.) So people started calling Vishnu by the name Narayana because that was the name of his famous incarnation. And sage Narayana really was a famous incarnation of Vishnu in ancient times, which is why the Mahabharata <a href="http://www.sacred-texts.com/hin/m01/m01002.htm" rel="nofollow noreferrer">opens</a> with "Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered."</p>
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<p><strong>Yes or No Questions:</strong></p>
<ol>
<li><p>Do Hindu scriptures say that we should build temples? (Yes <strong>|</strong> No)</p></li>
<li><p>If I go to Lord Shiva's and Lord Hanuman's temple, but I also have the deities at home temple (<em>puja mandir</em>), can I ignore going to the public temple? Is it necessary to visit a (public) temple which has <a href="https://en.wikipedia.org/wiki/Prana_Pratishtha">"Pran Pratishtha"</a> instead of the normal temple at home where we pray and worship God but God goes away after worshiping? (Yes <strong>|</strong> No)</p></li>
<li><p>Are there any rules for home and public temples? If yes, what are they? Are the rules same for both or different based on the category? </p></li>
<li><p>Is it necessary for a Hindu to visit a temple at least once a day? (Yes <strong>|</strong> No)</p></li>
<li><p>Did Hindu scriptures originate temples or is it the people (Brahmins/devotees)? (Scripture <strong>|</strong> People)</p></li>
</ol>
<p><strong>Question Requiring Explanation:</strong></p>
<p>I am interested in knowing what Hindu scriptures say about temples, I was not able to find out myself so can someone please share from any written content?</p>
| 3686 | 3650 | 15 | 2 | 3650 | 13 | What do Hindu scriptures say about Hindu temples? | 3 | 3686 | <p><strong>General perspective on temple worship:</strong> Deity worship was the main process in dvapara yuga. In kaliyuga the recommended process is chanting of the holy names of Lord Hari. You can see <a href="http://nitaaiveda.com/All_Scriptures_By_Acharyas/Shachinandana_Swami/The_Nectarean_Ocean_of_the_Holy_Name/Appendix/Sri_Harinamamrta-sloka-mala-satastaka/The_Holy_Name_is_the_yuga-dharma.htm">this</a> for more information on this point.</p>
<p><strong>Do Hindu scriptures say that we should build temples? (Yes | No)</strong> <br><br>
Building temples is beneficial for our own self and for the society. Couple of scriptural citations:</p>
<blockquote>
<p>One who builds or helps to build a beautiful temple for the Lord will
be freed from all sinful reactions and will enter the Vaikuntha
planets. - [Narasimha Purana]</p>
<p>One who offers the Deity gifts of land, markets, cities and villages
so that the regular daily worship and special festivals of the Diety
may go on will continually achieve opulence equal to My Own - [Srimad
Bhagavatam <a href="http://www.vedabase.com/en/sb/11/27/51">11.27.51]
</a></p>
</blockquote>
<p><strong>If I go to Lord Shiva's and Lord Hanuman's temple, but I also have the deities at home temple (puja mandir), can I ignore going to the public temple? Is it necessary to visit a (public) temple which has "Pran Pratishtha" instead of the normal temple at home where we pray and worship God but God goes away after worshiping? (Yes | No)</strong></p>
<p>Generally a temple where the deities are worshiped according to scriptural injunctions is more conducive for spiritual advancement. The atmosphere is clean and spiritual because the sole purpose of the place is to facilitate deity worship and other spiritual activities. Having said that in an advanced stage when our heart is filled with devotion we will be able to feel that sanctity all over and our worship-able Lord everywhere. However, this is not the position of normal people but highly elevated. So unless the temple is far away it is better to go to a temple regularly. If the temple is far, one can worship at home daily and visit temple on a regular basis.</p>
<p><strong>Are there any rules for home and public temples? If yes, what are they?</strong><br><br>
I can only answer from Vaishnava perspective (Gaudiya Sampradaya) for worshiping Vishnu deities. This <a href="http://www.deityworship.com/">site</a>, under 'Worship' menu has Temple and Home Worship sub sections. Under them you will see other sub sections.</p>
<p><strong>Is it necessary for a Hindu to visit a temple at least once a day? (Yes | No)</strong><br><br>
Vedic scriptures don't make anything mandatory. They recommend the best things for us and it's up to us to seek and follow. If you do go to a temple, it elevates your consciousness and brings you closer to attaining self realization. If it is impractical to go daily make it a weekly or other suitable periodical visit. Also when you take up a spiritual path, it is your guru who can give you the best advice.</p>
<p><strong>Did Hindu scriptures originate temples or is it the people (Brahmans/devotees)? (Scripture | People)</strong> <br><br>
There are ample references to temple and deity worship in Vedic scriptures. For one such instance read chapter 11.27 of Srimad Bhagavatam: <a href="http://www.vedabase.com/en/sb/11/27/chapter-view">Lord Krishna's Instructions on the Process of Deity Worship</a></p>
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<p>As I discuss in <a href="https://hinduism.stackexchange.com/a/2876/36">this answer</a>, the Universe lasts for one Kalpa or day of Brahma. Each Kalpa is divided into fourteen Manvantaras, periods where a given Manu governs the race of humans. Now we are presently governed by Surya's son Vaivasvata Manu, but during the first Manvantara of the present Kalpa, humanity was governed by Brahma's son Swayambhuva Manu. The Srimad Bhagavatam <a href="https://www.vedabase.com/en/sb/3/12/chapter-view" rel="nofollow noreferrer">describes</a> Swayambhuva Manu's children:</p>
<blockquote>
<p>[I]n due course of time he [Manu] begot in Śatarūpā five children — two sons, Priyavrata and Uttānapāda, and three daughters, Ākūti, Devahūti and Prasūti. <strong>The father, Manu, handed over his first daughter, Ākūti, to the sage Ruci</strong>, the middle daughter, Devahūti, to the sage Kardama, and the youngest, Prasūti, to Dakṣa. From them, all the world filled with population.</p>
</blockquote>
<p>Devahuti's husband Kardama was a sage born from Brahma's shadow. And Prasuti's husband Daksha was born from Brahma's thumb. But my question is, who is this sage Ruchi who married Akuti? He's presumably a son of Brahma, but the only named sages who had been created by Brahma are the four Sanat Kunaras, Kardama, and the Prajapatis. Yet only ten Prajapatis who are listed <a href="https://www.vedabase.com/en/sb/3/12/22" rel="nofollow noreferrer">earlier on</a> in the chapter:</p>
<blockquote>
<p>Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha, Dakṣa, and the tenth son, Nārada, were thus born.</p>
</blockquote>
<p>In any case, Ruchi's status as a Prajapati is confirmed <a href="https://www.vedabase.com/en/sb/4/1/chapter-view" rel="nofollow noreferrer">later on</a> in the Srimad Bhagavatam, in a description of Ruchi's son, the incarnation of Vishnu known as Yagna:</p>
<blockquote>
<p>Ākūti had two brothers, but in spite of her brothers, King Svāyambhuva Manu handed her over to Prajāpati Ruci on the condition that the son born of her be returned to Manu as his son. This he did in consultation with his wife, Śatarūpā. Ruci, who was very powerful in his brahminical qualifications and <strong>was appointed one of the progenitors of the living entities</strong>, begot one son and one daughter by his wife, Ākūti. Of the two children born of Ākūti, the male child was directly an incarnation of the Supreme Personality of Godhead, and His name was Yajña, which is another name of Lord Viṣṇu.</p>
</blockquote>
<p>Vishnu incarnated as Ruchi's son Yagna in order to fill the position of Indra during the Manvanthara of Swayambhuva Manu. So are there any scriptures which describe the birth of the father of this important incarnation?</p>
| 24879 | 3664 | 6 | 2 | 3664 | 5 | Who is Ruchi, father of Vishnu's incarnation Yagna? | 5 | 24879 | <p>According to <a href="http://archive.indianscriptures.com/scriptures/puranas-18-puranas-mahapurana/vayu-mahapurana/text-with-translation/vol-i/chapter-09" rel="nofollow noreferrer">Vayu Purana, Chapter 9, Verse 100</a>, Sage Ruchi was the mind-born son of Lord Brahma.</p>
<blockquote>
<p><strong>Of Brahma, a son named Ruci, the mindborn one</strong>, deserves to be recognised as such. And from the breath, he created Daksa and from the two eyes Maricin (i. e. the Sun).</p>
</blockquote>
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<p>Great Saints are said to have lot of powers which come for their meditation. Like god Sai Baba removing out the intestines and cleaning them, and Sri Madvirat Pothuluri Veerabrahmendra Swamy telling the future etc.</p>
<p>My question is, do they know <strong>everything</strong>? I mean, physics, chemistry, maths, computer science, future, astrospace etc? Can they answer 'any' question related to those?</p>
<p>Scientists are conducting lot of researches, sending spacecrafts into other planets spending lot of money. I think that the great saints have answers for all those that the scientists are intended to find out.</p>
| 3684 | 3679 | 14 | 2 | 3679 | 10 | Do great saints know everything? | 3 | 3684 | <p><strong>Here is one perspective about 'knowing everything' based on some scriptural statements:</strong></p>
<p>I don't think the saints, mystics or bhaktas would know <strong>everything</strong> in the sense you have described. Only the Supreme Lord knows everything. The sages can know as much as He allows them to know for their service to Him. We see in Bhagavatam/Mahabharata that Arjuna had so many powers but on an occasion, right after Krishna left the planet, Arjuna says this (<a href="http://www.vedabase.com/en/sb/1/15/chapter-view">copied from here</a>):</p>
<blockquote>
<p>I have the very same Gandiva bow, the same arrows, the same chariot
drawn by the same horses, and I use them as the same Arjuna to whom
all the kings offered their due respects. But in the absence of Lord
Krsna, all of them, at a moment’s notice, have become null and void.
It is exactly like offering clarified butter on ashes, accumulating
money with a magic wand or sowing seeds on barren land.</p>
</blockquote>
<p>Commenting on this vers Srila Prabhupda says:</p>
<blockquote>
<p>As we have discussed more than once, one should not be puffed up by
borrowed plumes. All energies and powers are derived from the supreme
source, Lord Krsna, and they act as long as He desires and cease to
function as soon as He withdraws.</p>
</blockquote>
<p>So the powers the yogis, siddhas or any one else can work only when He permits. The fact that Lord Krishna knows everything is confirmed in the <a href="http://www.vedabase.com/en/bg/7/26">Gita 7.26</a>:</p>
<blockquote>
<p>O Arjuna, as the Supreme Personality of Godhead, I know everything
that has happened in the past, all that is happening in the present,
and all things that are yet to come. I also know all living entities;
but Me no one knows.</p>
</blockquote>
<p>However it is also said, <code>Yasmin vijnate sarvam evam vijnatam bhavati</code>: If we undertand Him we will understand everything. What He gives us depends on how much and with what intent one surrenders unto Him. That He says in the <a href="http://www.vedabase.com/en/bg/4/11">Gita 4.11</a>:</p>
<blockquote>
<p>ye yatha mam prapadyante</p>
<p>tams tathaiva bhajamy aham </p>
<p>As all surrender unto Me, I reward them accordingly.</p>
</blockquote>
<p>So the conclusion is the Supreme Lord knows everything and we can know as much as we understand Him and as much as He allows us to know.</p>
<p><strong>Regarding saints having answers to what scientists are trying to findout:</strong></p>
<p>We hear about airplanes, inter planterory travel, traveling on sun-rays, brahmastra and many other mystical things in our Vedic literature. Science is about yantra (mechanical) but the yogic methods are more subtle and function with mantra (mental/verbal). While these existed and exist today the goal of scientists and the saints are generally the opposite. The scientists want to make this material world a comfortable place for sense enjoyment. It says in <a href="http://vedabase.com/bg/8/15">Gita</a> 'duhkhalayam asasvatam' that material creation is temporary and a miserable place. The essence of Gita is to remind us this human life is meant for self realization and surrender unto the Supreme Lord. Eternal bliss is a by-product of that self realization. So it is natural that our saints emphasized more on spirituality while keeping the material needs to a minimum (needs verses wants). That is why we see that even though the saints were highly intelligent and possessed many powers they didn't care to exhibit them because their goal is non-material. Helping humans escape of millions of births of suffering is more important than giving some sense pleasure in this one lifetime.</p>
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<p>The Mahabharata <a href="http://www.sacred-texts.com/hin/m01/m01002.htm" rel="nofollow noreferrer">opens</a> with this famous verse:</p>
<blockquote>
<p>nārāyaṇaṃ namaskṛtya naraṃ caiva narottamam |</p>
<p>devīṃ sarasvatīṃ caiva tato jayamudīrayet ||</p>
<p>Om! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered.</p>
</blockquote>
<p><a href="http://en.wikipedia.org/wiki/Nara-Narayana" rel="nofollow noreferrer">Nara and Narayana</a> were two ancient sages who were twin sons of Yama god of death and famously meditated in Badrikashrama. Nara was the previous birth of Arjuna, whereas Narayana was an incarnation of Vishnu and thus the previous birth of Krishna.</p>
<p>But my question is about the word "narottamam", which means "the best of men" or as the translation puts it, "the most exalted male being". Why is it that "narottamam" is referring to Nara and not to his brother Narayana? After all, in the Udyoga Parva of the Mahabharata, Vishnu's incarnation Parashurama <a href="http://www.sacred-texts.com/hin/m05/m05096.htm" rel="nofollow noreferrer">says</a> "Narayana, again, became superior to Nara in consequence of many more qualities." Also, a common name of Vishnu is Purushottama, which also means "best of men", so it seems like a logical epithet of Vishnu's incarnation Narayana.</p>
<p>Is it possible that Ganguli (<em>the translator</em>) made an error, and that narottamam actually does refer to Narayana and not Nara?</p>
| 3702 | 3689 | 7 | 2 | 3689 | 4 | Who does the Mahabharata call the "best of men", Nara or Narayana? | 3 | 3702 | <p>The root words (namas) to consider here are nārāyaṇa, nara, devī and sarasvatī. All of them are used in the above verse in dvitiya(second case) serving as an object or as a qualifier to an existing object. Devīm is the qualifier for sarasvatīm. Now narottamam in the above case is applied to nara as a qualifier. I don't think it is a translation error while philosophical reasoning may differ.</p>
<p>Now, because of your great question I looked up previous acaryas commentaries. Indeed Srila Visvanatha Cakravarti Thakura (VCT), commenting on <a href="http://www.vedabase.com/en/sb/1/2/4" rel="nofollow">verse 1.2.4</a> of Srimad Bhagavatam (that is exactly same as this but one word differs in some editions and VCT addresses this below), says <code>narottamam means Lord Sri Krishna</code>. The Sankrit scanned copy of VCT and other commentaries is available <a href="https://archive.org/details/SrimadBhagavatamCanto01withMultipleSanskritCommentaries" rel="nofollow">here</a></p>
<p>One translation of VCT commentary (Sarartha-darsini) into English is done by Bhanu Swami (only hard copies available) and what I type below is from his book. So VCT says:</p>
<blockquote>
<p>Having offered respects to guru, SUta offers respects to devatA,
presiding deity, etc. Nara-nArAyaNa are designated as the presiding
deities of this work since they have authority over the place. The
devatA or subject of the BhAgavatam is KRSNa (narottamam). SarasvatI
is the Shakti. The word ca indicates the RShi (sage) of the work,
VyAsa. Some editions have the word vyAsam instead of caiva. That
makes the meaning clear.</p>
</blockquote>
<p>So, according to VCT, it seems Narayana and Nara refer to the presiding deities in Badikasrama where Vyasa first compiled Bhagavatam. Narottamam refers to Krishna and Devim to Sarasvati.</p>
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<p>I am aware that this question is more a parenting question.</p>
<p>The reason I ask the question is, to me and many young children around me, it was just told that idol worship in a temple is holy and wish-fulfilling. Some think is a very narrow definition of religion and feel there has to be a better way. Also, teaching them meditation and such may not be appropriate till they attain a reasonable age.</p>
<p>While children don't question our opinions and will accept what we say, have any Hindu rishis, saints or gurus thought about this and found a mature way of introducing Hinduism to children in various stages of their upbringing?</p>
<p>Do any of our scriptures also prescribe a way to do this i.e., how to introduce Hinduism to children?</p>
<p><strong>Note</strong>: I'm not looking for personal opinions of users on this website!</p>
| 3722 | 3703 | 12 | 2 | 3703 | 9 | What do Hindu scriptures or Gurus say on How to Introduce Hinduism to Children? | 3 | 3722 | <p>Let me start from the last question, YES, there is prescribed ways in our texts. Shodasa Sanskara is the answer for your question.</p>
<p>The parenting actually starts before the birth of your child. Because it is scientifically proven that the child learn when it is in the womb. The thoughts of mother at the time of pregnancy will deeply influence the child. Take the case of Prahlada, Rishi Narada told stories of Vishnu while Prahlada was in womb of his mother, which helped him to become a great bhaktha of Lord Vishnu. </p>
<p>So according to Hindu culture there are some practices to be followed until the birth of the child when one women is pregnant. Actually the time of conceiving a child and mindset of husband and wife will influence the child.Most Brahmins communities used to follow these rituals in connection with major events in their lives, such as pregnancy, childbirth, education, marriage, and death. These are known as <strong>Shodasa Sanskara or 16 Samskaras.</strong></p>
<p>The very first of these Sanskara have an important role in deciding your child's behavior, </p>
<p>it is </p>
<p>1)<strong>Garbhadhana</strong></p>
<p>Literally it means, gifting the womb, is the act of conception. This is the first sacrament which followed immediately on every matrimonial union. There are a number of rites performed before conception. Brahmin community usually follow Shanthi Muhurtha, which is decided based on the astrology.When one child is conceived at a Uttama Shanti Muhurtha, he will have it's benefits and qualities.</p>
<p>2)<strong>Pumsavana</strong></p>
<p>This is the second of the 16 Sanskaras and starts after the 2nd or 3rd month after the Garbhadhana. As the food of mother will effect and influence child, this sanskara instruct what food items and medicines to have during pregnancy. The pregnant woman should have a calm and quite mind. It instruct not to be angry, not to be listen or involve in any bad karmas. (Now in the modern era, they must avoid watching violence in films, serials, and any other activities including angry, sorrow, etc.). </p>
<p>3)<strong>Simantonnayana</strong></p>
<p>This is performed for the right growth of the child and to have the pureness of the mind of pregnant woman. It starts at the 4th month of pregnancy. At this stage, child will form his/her body parts. During this period hearing good songs or keerthana will help the child to be an expert in art. This is like growing a plant, if you give enough water and fertilizers, you get beautiful flowers:).</p>
<p>These are just a small summary of these practices, very short in fact. In Gharbadana Sanskara itself there are numerous practices such as eating sattwik food items, need of Brahmacharya before the marriage, etc. The above practices are related to parents rather than the children, so first of all parents must be aware of such practices and follow them. Fortunately, our ancestors was very keen in developing a good society by instructing to follow such practices.</p>
<p>Now I can ask you why was Vivekanada born in India? Why was so many great saints and intellectuals born in India? You have your answer, don't you? </p>
<p>Another question, Why was Brahmin people not involved in any violence compared to other communities? Because now also they follow Shodasa Sanskara practices as such, so the children are born with intelligence and good qualities. Yes, India have the power to change the world in it's culture. </p>
<p>There was a one day class about these 16 Sanskaras in our area and it was taken by acharya Dr.Sreenath Karayatt(clinical hypno terapist(RMP) at Psychology), Kozhikode, Kerala. He works with Sreshtacharasabha in Kozhikode. It was very useful for all people, especially for young people who are yet to marry. He has represented India in international conferences regarding this subject. Here is his facebook <a href="https://www.facebook.com/profile.php?id=100002660031903&fref=ts&ref=br_tf" rel="nofollow noreferrer">profile</a>, you may contact him for the details. I will request him to provide a detailed answer in the stackexchange if possible. </p>
<p>And for the young children around you, </p>
<ol>
<li><p>Let them hear <strong>stories</strong> from their grand parents, let them hear stories from our puranas like Ramayana, Srimad Bhagavata, Mahabharatha,etc. Panchathanthra will be also helpful for small ones. It will make them capable of identifying what is good and bad in their life. It is not just for introducing them to Hinduism. Our stories introduce them to the Life. </p></li>
<li><p>Let them develop the habit of reading <strong>books</strong>, introduce great saints like <strong>Swami Vivekanda</strong> through small books will be great. Then eventually give them the books like Bhagavat Geeta.(Keep them out of mobile and internet until they are capable of using them wisely. If they fall in love with the books, you don't need worry about that much).</p></li>
<li>Let them know the <strong>science in our culture</strong>. Make them aware of the benefits of <strong>Yoga</strong>. Now most of the western countries insist to follow yoga for physical and mental health in schools. We don't need to look to west for that, but we need to realize ourselves and should follow such practices in our daily life. </li>
<li><p>Teach them to practice <strong>vrathas and fast</strong> from the childhood. Explain them the benefits of those practices, you may not need to explain them first as children will not ask for them. When they ask explain them.</p></li>
<li><p>As <a href="https://hinduism.stackexchange.com/questions/3703/how-to-introduce-hinduism-to-children#comment8003_3703">@sai has mentioned</a>, teach them to chant Mantras like Gayathri Manthra. Introduce great words from Vedas and upanishads like 'Ahimsa Paramo Dharma' , 'Sathymeva Jayathe',etc. when possible.</p></li>
<li><p><strong>Most importantly SANSKRIT, help them to learn SANSKRIT</strong></p></li>
</ol>
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<p>I heard of an incident in which Suryadev was once killed by Lord Shiva. Can somebody explain to me what is this incident and what Surya's mistake was? And also, please let me know how he became alive again. Please also include the source reference for this story.</p>
| 3710 | 3704 | 17 | 2 | 3704 | 22 | Why was Surya killed by Lord Shiva? | 4 | 3710 | <p>The story of Shiva (temporarily) killing Surya the sun god is told in the Ganesha Khanda of the Brahma Vaivarta Purana. (See page 349 <a href="http://books.google.com/books?ei=AWFlVKXhFLLesATsy4GIAQ&id=IpwlAQAAIAAJ&dq=%22He%20struck%20Surya%20with%20a%20trident%20and%20this%20made%22&focus=searchwithinvolume&q=%22He%20struck%20Surya%20with%20a%20trident%20and%20this%20made%22" rel="noreferrer">here</a>.) As I discuss in <a href="https://hinduism.stackexchange.com/a/3648/36">this answer</a>, one of the most prominent incarnations of Vishnu in ancient times was the sage Narayana, son of Yama god of death and twin brother of the sage Nara. (Nara and Narayana were the prevous births of Arjuna and Krishna.) In any case, in the Brahma Vaivarta Purana's account, the sage Narada asks Narayana about the birth of Ganesha, and then he asks how the remover of obstacles could have suffered such a big obstacle as losing his own head:</p>
<blockquote>
<p>If Ganesha is Vighnahara or Vighnesha, that is, the one who removes all impediments, how came he to incur an impediment? Why did he have his head chopped off?</p>
</blockquote>
<p>Narayana responds that it was due to a curse that Shiva had incurred. Once Surya the sun god tried to kill the evil Rakshasas (demons) Mali and Sumali. But these Rakshasas were devotees of Shiva, so Shiva came to their rescue, piercing Surya with his trident and (temporarily) killing him. The Sun immediately went dark, and the sage Kashyapa, Surya's father, was furious. (Kashyapa is the son of Marichi, one of the mind-born sons of Brahma, and Surya is one of the Adityas, the sons of Kashyapa and his wife Aditi.) Shiva restored Surya's life to pacify Kashyapa, but Kashyapa still put a curse on Shiva that he would kill his own son just as he had killed Kashyapa's son:</p>
<blockquote>
<p>Mali and Sumali were two demons who were devoted to Shiva. The sun-god Surya did not like the demons and was about to kill them. The demons prayed to Shiva and Shiva intervened. He struck Surya with a trident and this made the entire world plunge into darkness. Surya was the sage Kashyapa's son and so, for this act, Kashyapa cursed Shiva. "Just as you pierced my son's chest with a trident, your son's head will be chopped off one day," said Kashyapa. </p>
</blockquote>
<p>By the way, as I discuss in <a href="https://hinduism.stackexchange.com/a/392/36">this answer</a>, the Rakshasa Sumali had a daughter named Kaikeshi, who married the sage Vishravas. Together they had several children, including Ravana, Kumbakarna, and Vibhishana. So it's possible that if Shiva had allowed Surya to kill Sumali, Ravana might never have been born!</p>
<p>One note of caution: references to Ganesha in ancient Hindu scripture are few and far between, since Ganesha only rose to popularity later on, so there is a possibility that this may be an interpolation in the Brahma Vaivarta Purana. (I raise a similar issue in my answer <a href="https://hinduism.stackexchange.com/a/2572/36">here</a> concerning a passage in the Shiva Purana.)</p>
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<p>How many days did Ravana keep Sita confined?</p>
<p>I have searched many sites over the internet but wasn't able to find an answer to this question. Can anyone help me?</p>
| 3715 | 3713 | 9 | 2 | 3713 | 14 | How many days did Ravana keep Sita confined? | 3 | 3715 | <p>Ravana kidnapped maa Sita in the season of <em>Hemanta</em> (comes before winter) and had given Her twelve months time to make up Her decision to accept Ravana before his demons kill Her:</p>
<blockquote>
<p>शृणु मैथिलि मत् वाक्यम् मासान् द्वादश भामिनि ||<br>
कालेन अनेन न अभ्येषि यदि माम् चारु हासिनि |<br>
ततः त्वाम् प्रातः आशा अर्थम् सूदाः छेत्स्यन्ति लेशशः || [VR - 3.56.24,25] </p>
<p><strong>Meaning</strong><br>
Oh, angry lady Maithili, listen to my words. A period of twelve months is given to you. And oh, smiley smiler, if you do not come nigh of me within that period, then the cooks will slice you to pieces for the purpose of a morning meal</p>
</blockquote>
<p>When Hanuman met maa Sita in Panchavati (2nd September 7292 B.C.), She told him that only two months of Her life is left [VR - 5.58.106]. And just around 2 months later from the day of Hanuman's meeting with maa Sita (3rd November 7292 B.C), the final war, to rescue maa Sita, had started.</p>
<p>So Ravana kept maa Sita confined for around <strong>12 months</strong> or roughly 365 days.</p>
<p><strong>Source:</strong><br>
<a href="http://www.hindunet.org/hindu_history/ancient/ramayan/rama_vartak.html" rel="noreferrer">http://www.hindunet.org/hindu_history/ancient/ramayan/rama_vartak.html</a></p>
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Subsets and Splits