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<p>I would like to know whether a devotee (be a Lord Krishna's or Lord Siva's) can do love marriage?
Because love can be a material desire and a devotee must not have such desires. But marriage is essential for the continuity of human life. If the devotee doesn't marry, how can he give birth to his Lord's devotees (his children, who will most certainly be)?</p>
<p>Will god agree for love marriage of his devotee, if the devotee is at strong will and fix in his mind about the marriage?</p>
<p>or</p>
<p>Will the god do some maya (like spoiling the relationship between he and his lover) and make sure that his devotee doesn't marry at all (because he doesn't want his devotee to get into the material desires).</p>
<p>Is it the same with case of both forms Lord Siva and Lord Krishna?</p>
| 3738 | 3736 | 7 | 2 | 3736 | 6 | Can a devotee do love marriage? | 4 | 3738 | <p>Love is eternal. Love is God himself.</p>
<p><strong>Will god agree for love marriage of his devotee, if the devotee is at strong will and fix in his mind about the marriage?</strong></p>
<p>Yes. Your Lord is your Guru, he will bless you with powers and purity to fulfill your duties.</p>
<p><strong>Will the god do some maya (like spoiling the relationship between he and his lover) and make sure that his devotee doesn't marry at all (because he doesn't want his devotee to get into the material desires).</strong></p>
<p>Your Guru is "Antaryami" and "Trikal Gyani" he knows what really you mean by Marriage. If you are going to marry for just sexual desires and if you will in future going to be bad than your Guru will never let you ruin your lover's life. Because she is also God's child. And for God all are same. You and she both are God's children. God will never let you ruin her life. And vice versa if she is having bad intentions like , she just needs your money. God will also not allow her to ruin your life.</p>
<p><strong>HAVE FAITH IN YOUR GURU/GOD/LOVE</strong></p>
<p>Marriage is considered as sacred thread in Hinduism. Marriage itself is sacred. Hinduism is the religion that teaches what actually marriage means. Marriage is not in the hand of devotee, it is in the hand of GOD only.</p>
<p>Janam(Birth), Maran(Death) and Paran(Mairrage) are not desired by you, they are predefined for you by GOD only.</p>
<p>In hindu marriage, all gods becomes witness for two souls. Because Marriage is eternal love between two souls. This love has happened before and will last even after their death. No God agrees to be witness if this two people hates each other. This is not Marriage if they are done for some materialistic gains like money or something. In Hindu wedding ceremony wife is considered as "Lakshami" and Husband is considered as "Narayana". Do you think they are eternal lovers? That is why GODs witness. GODs witness for your love only that you have made in past lives.</p>
<p>That is why it is called in Hinduism that husband and wife are bound by thread of marriage for 7 lives not 1 life.</p>
<p>If you can not see Lord in your lover or wife than you are not even true devotee.</p>
<blockquote>
<p>Samoham Sarvabhuteshu....</p>
</blockquote>
<p>in SBG means I am equally disposed in all living beings by Lord Krishna.</p>
<p>Even every Lord married. Look everything depends on you. God will take your exam to check whether you are ready to take responsibility of your wife and children or not. If you are not ready do not marry. But at least do not blame GOD for your separation or divorce with your lover.</p>
<p>In Hinduism, every pair is said to be prepared by GOD only. If you will marry it will be for your good future, If you will divorce, it will also be good for you. Sometimes separation also increases "Love" .</p>
<p>Love is eternal, In Hinduism Marriage is symbol for true , pure love only. Love is everything. But make sure your love leads you to freedom instead of bondage. That is called purity of Love. Lack of love is greatest poverty.</p>
<p>Bliss of GOD is also a "Constant unchanged love".</p>
<p>In Hinduism marraige is based on the "Len den"(Give - Gain) of two souls Karmas. Husband is called "Pati Parameshwara" because Lord Shiva when married Sati, the relation between human and God was defined by marriage only. marriage is not show off it is promise of a man to keep her bride safe and respacted as always. That is why Lord Krishna married 16K wife to make them respected in society. All these 16 K women were boycotted by society due to Narkasura's kidnapping.</p>
<blockquote>
<p>Marriage is like UN-conditional duties that one decides to perform.</p>
</blockquote>
<p>Lord will give you power to fulfill them, but decision is yours.</p>
<p>God never do bad to anybody's life. It was always we and our Karmas for which we suffer.</p>
<p>You can not decide your children will be devotee or demon, future is not in your hand.</p>
<blockquote>
<p>Your activities should neither be biased for fruits.</p>
<p>Karmnye vadhikaraste , Ma faleshu kadachana.</p>
</blockquote>
<p>You can not wish for more until you fulfill what you have. If you are firm in your Brahmacharya you should never think for Gruhastha. You must have control on yourself. Every GOD in hinduism has weapon in hand. But they have "Ankusha"(Full control) over themselves. You also have to be firm and have full control of your thoughts.</p>
<p>If you have love and marriage ideas, then you can not go for Brahmacharya, in such case you must marry. I insist you to marry. Because in Vedas, Marriage is also considered as a part of life and Man's duty towards society.</p>
<p>Lord Krishna said I am the Kaama in the heart of the gentleman to rule the world-cycle. Means In Hinduism Kaam Sex is also considered as deity.</p>
<p>In SBG Shreemad Bhagwat Geeta...</p>
<blockquote>
<p>A man reaches perfection by following his heart only..</p>
</blockquote>
<p>Marriage is a "Shubha" auspicious work. GOD always protects auspicious relations. Lord Ganesha is worshiped for every Shubha Karya. :)</p>
<p>Only for the sake of Lord Rama and Mother Sita's Marriage (Eternal Love), Lord Hanumanji fired the whole Lanka. GOD will protect you if you love and love without any wishes and conditions.</p>
<p>A True devotee always understands what his Lord wants him to understand. And his heart will lead him towards God's will only. Just surrender unto your Guru and accept his will.</p>
<p>There is nothing like "Love Marriage" .. "Marriage itself is eternal Love." Even though your lover is not physically with you she is your soul if she makes you perfect.</p>
<p>That is why Radha is worshiped with Krishna.</p>
<p>Radhey Shyam.....</p>
<blockquote>
<p>Love means sacrifice. Love is a wish of heart for someone's happiness. Love does not mean to be perfect by having your lover physically with you by opposing everything. <strong>Love never needs marriage , but yes marriage needs love every moment.</strong></p>
</blockquote>
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<p>Most of the people say, we need a guru in the path of spirituality to drive us in the way that we attain the abode of the supreme being. I would like to know </p>
<p><strong>Can't the supreme being drive the devotee to moksha by himself? Can the Lord be one's own Guru?</strong></p>
| 3804 | 3792 | 6 | 2 | 3792 | 4 | Why do we need a guru? Can Lord be our Guru? | 6 | 3804 | <p>Yes, you can assume anything or anyone as your Guru and how much faith and devotion you have to that anything or anyone will make all the difference. </p>
<p>Guru is for helping you and guiding you but ultimately it's you whose efforts will matter the most. Nature constantly pushes you and presents before you situations which are basically aimed at moving you in the right direction but not everybody will recognizes that, one who is really wise will only understand. </p>
<p>That's why it's said that pain is the hand of nature sculpting man to greatness.</p>
<p>You can even walk the spiritual path all alone but if you have a Guru your journey becomes easier. If you believe in past life and if actions in your past life were oriented towards spirituality then in this life you will automatically go on the same path, it's the karma which will drive you.</p>
<p>And of course if you have the unshakable faith in Supreme being, you will automatically attain moksha, but it requires tremendous faith, like a crazy person.</p>
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<p>I already have a PDF of 812 pages in Hindi language but I find that the language/words used are sometimes a bit tough to understand. I have visited some sites which have downloadable versions in English as well but there it seems to be a bit shortened. Through this site I came to know about <a href="http://www.sacred-texts.com/hin/index.htm" rel="noreferrer">Sacred-texts</a>, etc., sites which have authentic versions and verse by verse translation so just wanted to know if any such translation is present for Shiva Purana. If yes then please provide me the links.</p>
| 3830 | 3825 | 17 | 2 | 3825 | 13 | Is the complete Shiva Purana available online in English? | 3 | 3830 | <p>As I far as I know, the only unabridged translation of the Shiva Purana is the four-volume translation published by Motilal Banarsidass. <a href="http://www.exoticindiaart.com/book/details/siva-purana-complete-set-in-4-volumes-NAB424/" rel="nofollow noreferrer">Here</a> is a link to the table of conents. </p>
<p>The translation is available online on DSpace, the digital repository of the West Bengal Public Library Network. Here are the links to all four volumes:</p>
<ul>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20655" rel="nofollow noreferrer">Volume 1</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/21319" rel="nofollow noreferrer">Volume 2</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12959" rel="nofollow noreferrer">Volume 3</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12960" rel="nofollow noreferrer">Volume 4</a></li>
</ul>
<p>Note that DSpace breaks each book up into 80-page chunks. </p>
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<p>I have been chanting that mantra every morning to today and don't have a clue of what it means. </p>
<p>But I realize that the sound produced while chanting that mantra is the most important part; I still want to know its meaning. </p>
| 3842 | 3841 | 2 | 2 | 3841 | 2 | What is the actual meaning of Gayathri mantra? | 3 | 3842 | <p>Gayatri is Rig veda (III. lxii. 10.) Ralph Griffith's translation is</p>
<blockquote>
<p>May we attain that excellent glory of Savitar the God :<br>
So May he stimulate our prayers.</p>
</blockquote>
<p>A better translation might be :</p>
<blockquote>
<p>We meditate on the glory of that Being who has produced this universe.<br>
May He enlighten our minds</p>
</blockquote>
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<p>I would like to know what is considered a lie in Hinduism? Sometimes we speak good but we speak the same thing in a different way which appears as a lie to the listener but it's not really a lie.</p>
<p><strong>In Hinduism, is speaking lie, adharma?</strong></p>
<p>Some situations however force us to speak lies in order to save the good people.</p>
<p>For example, there is a story that i have heard in which a hunter hunting for an animal comes to a Sage and asks whether he has seen it or not. </p>
<p>Sage says, "what the eyes can see, the mouth can't speak and what the mouth can speak, the eyes can't see".</p>
<p>He didn't utter a lie because he was intelligent and he escaped from the situation.</p>
<p>But everyone may not exhibit such intelligence. Is speaking lie in that situation considered adharma?</p>
<p><strong>Also, what about silly things like</strong>:</p>
<ol>
<li>When someone asks what's the time, saying 9:00 when it is 8:58.</li>
<li>Showing answers to a friend (who might fail) in an exam.</li>
<li>Pretending as speaking on phone inorder to make others believe that he is actually speaking on the phone (though he isn't lying to them explicitly, it is only a matter of perception of the one who sees). Is it adharma?</li>
</ol>
<p><strong>The above ones (lies) don't necessarily harm them, but still is it considered adharma?</strong></p>
<p><strong>What do Vedas and Lord Krishna say about this?</strong></p>
| 3853 | 3848 | 13 | 2 | 3848 | 10 | In Hinduism, what exactly is a lie? And is lying adharma? | 3 | 3853 | <p>First lying is adharma; although you may not be hurting someone else, you are hurting yourself. </p>
<p>One should always tell the truth, but one should never tell a harsh truth. A harsh truth is a truth that is hurtful or cause offense in some way or perhaps feeds your own ego (this is really being hurtful to your own self). </p>
<p>This does not mean you should lie. You can say something that can be interpreted in several ways, or an evasive answer, or reply with another question (example: 'Who am I to know about that?'), or you can be silent. This is supported in scripture.</p>
<p>In your 3 examples:</p>
<p>1) not a lie; unless you are gaining some unknown advantage by saying so. </p>
<p>2) Morally wrong. Completely.</p>
<p>3) Depends on why you are doing. If you're trying to avoid a harsh truth, then no. If you're just lying with your actions instead of words, then yes it is a lie. A lie is a lie is a lie, doesn't matter if you use words or actions.</p>
<p>Swami Nikhilananda in his writings on Hindu ethics says:</p>
<blockquote>
<p>Besides the objective duties based on the castes and stages of life, there are laid down the common duties of men, the sadharanadharma, which are the foundation of the moral life. Manu, the lawgiver, enumerates these common duties as follows: steadfastness (dhairya), forgiveness (kshama), good conduct (dama), avoidance of theft (chauryabhava), control of the senses (indriyanigraha), wisdom (dhi), learning (vidya), <strong>truthfulness (satya)</strong> and absense of anger (akrodha)...the aim of Hindu ethics is to enable a man ultimately to conquer his lower self and attain freedom from passion, desire, and attachment.</p>
<p>All Hindu philosophers regardless of their conceptions of the supreme end of man, admit the empirical reality of the individual, endowed with volition, desire, will, conscience or consciousness of duty, emotion, etc. The goal of Hindu ethics is to train these faculties in such a way that they shall lead the individual to the realization of Moksha, or Liberation. Therefore all the schools of philosophy have described the virtues and their opposites in detail. It is expected of the moral agent that he should follow the former and shun the latter. We propose to discuss the virtues and their opposites according to the classification of Nyaya and of Patanjali's system.</p>
<p>Vatsyayana, in his commentary on the Nyaya aphorisms, classifies will as impious (papatmika) and auspicious (subha). The impious will leads to unrighteousness (adharma), and the auspicious will, to righteousness (dharma). Righteousness, it is necessary to add, is conductive to the Highest Good, whereas unrighteousness produces evil. The purpose of ethics is to subdue the impious and to manifest the righteous will.</p>
<p><strong>Unrighteousness may take three forms, namely, physical, verbal, and mental, depending upon the condition of its functioning.</strong> Physical unrighteousness manifests itself asa cruelty (himsa), theft (steya), and sexual perversion (pratisiddha maithuna); <strong>verbal unrighteousness, as falsehood (mithya), rudeness (katukti), insinuation (suchana), and gossip (asambaddha)</strong>; mental unrighteousness, as ill-will (paradroha), covetousness (paradravyabhipsa), and irreverance (nastikya).</p>
<p>The practice of continence, highly extolled by all the philosophers and mystics of India, implies, besides the literal meaning of the vow, <strong>abstention from lewdness in thought, speech, and action through any of the sense-organs</strong>. Through the practice of this virtue, one develops the capacity for subtle spiritual perception.</p>
</blockquote>
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<p>If a person is born in hindu religion, he will have some caste. And is there anything that mentioned about foreigners? There are some civilizations like babylon that started in mesopotamia, along with indus valley, and ever mixed. What caste those people come under?. Is there anything that mentioned about foreigners and other religions in our sacred texts? I know Hinduism is a way of living more than a religion! But people following a different way of living come under which caste?</p>
| 3902 | 3898 | 6 | 2 | 3898 | 9 | What caste are foreigners? | 3 | 3902 | <p><strong>How is caste determined?</strong>
What we call as caste in english is called <em>varṇa</em> in sanskrit. One of the meanings of varṇa is color, specifically of the mind, i.e character or nature.
Though birth can play a significant role in shaping up one's nature, from the point of view of Bhagavad Gita and Srimad Bhagavatam, birth does not draw a hard line on what caste a person belongs to. In fact the emphasis is clearly on guṇa (nature) and karma (activities).</p>
<p><a href="http://www.vedabase.com/en/bg/4/13" rel="noreferrer">Bhagavad Gita 4.13</a> says </p>
<blockquote>
<p>According to the three modes of material nature and the work
associated with them, the four divisions of human society are created
by Me. And although I am the creator of this system, you should know
that I am yet the nondoer, being unchangeable.</p>
</blockquote>
<p>And in <a href="http://www.vedabase.com/en/bg/18" rel="noreferrer">chapter 18</a> of the Gita the nature/activities of the varnas are further described as below: </p>
<blockquote>
<p>Bg 18.41 — Brahmanas, ksatriyas, vaisyas and sudras are distinguished
by the qualities born of their own natures in accordance with the
material modes, O chastiser of the enemy.</p>
<p>Bg 18.42 — Peacefulness, self-control, austerity, purity, tolerance,
honesty, knowledge, wisdom and religiousness – these are the natural
qualities by which the brahmanas work.</p>
<p>Bg 18.43 — Heroism, power, determination, resourcefulness, courage in
battle, generosity and leadership are the natural qualities of work
for the ksatriyas.</p>
</blockquote>
<p>Similarly in Srimad Bhagavatam also this topic is discussed by Sri Narada Muni in <a href="http://www.vedabase.com/en/sb/7/11" rel="noreferrer">canto 7 chapter 11</a> . There his conclusion is:</p>
<blockquote>
<p>SB 7.11.35 — If one shows the symptoms of being a brahmana, ksatriya,
vaisya or sudra, as described above, even if he has appeared in a
different class, he should be accepted according to those symptoms of
classification.</p>
</blockquote>
<p>Finally I would like to mention that regardless of what varṇa one may belong to, it is not a hindrance for attaining the Supreme Lord. This fact is mentioned by Lord Krishna in the Bhagavad Gita:</p>
<blockquote>
<p>Bg 9.32 — O son of Prtha, those who take shelter in Me, though they be
of lower birth – women, vaisyas [merchants] and sudras [workers] – can
attain the supreme destination.</p>
</blockquote>
<p><strong>What caste do foreigners belong to?</strong></p>
<p><em>General Perspective:</em> Since these people do not follow the varna system of Vedic culture the terms like mleccha and yauvana are used to describe them. These terms indicate they are less than sudras. You can find these in sanskrit dictionaries like Monier or Apte. A description of these races can be found in the purport of Srila Prabhupada to <a href="http://www.vedabase.com/en/sb/2/4/18" rel="noreferrer">Srimad Bhagavatam 2.4.18</a> where he connects the places outside modern India to the original Bharata Varsa using references from Mahabharata.</p>
<p>However when any of the foreigners take up the Vedic culture their classification wouldn't be any different than the Indian Hindus according to the Gita and Bhagavatam references above. Having a birth in different land or religion is not a barrier. This practice is prevalant in Gaudiya Vaishnava tradition where many brahmanas and sanyasins are from foriegn origin.</p>
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<p>I would like to know if re-birth take place immediately after the death according to Hinduism? Some people say, if the man has done some good karma, he will be gone to heaven and then enjoy the celestial pleasures there and then will be re born.</p>
<ol>
<li><p>How much time does it take for a soul to enter another body?</p></li>
<li><p>Does this depend upon the karma he has done? For example, if he has done more good karma, he will be in the heaven for more time, so it will take more time for him to enter another body?</p></li>
<li><p>Also, is heaven a planet that exists or an imagination? What is meant actually by enjoying the celestial pleasures offered by Indra? Is it enjoying them in the next birth on earth or before birth?</p></li>
</ol>
| 3926 | 3925 | 11 | 2 | 3925 | 11 | Does re-birth take place immediately after death according to Hinduism? | 4 | 3926 | <p><strong>No, not immediately</strong>. As per the scriptures, depending upon his good/virtuous and bad/sinful actions, the <em>jivatama</em> will be taken to Yama and after judgement he will first experience the results of his actions accordingly either in heaven or hell [Agni Pu. - 203.5]. Only after he has experienced those that he will obtain another body on earth.</p>
<p>So to answer the questions 1 and 2, yes <strong>it depends upon the karma</strong>. More good karma means more time in heaven and hence it will take more time until the <em>jivatma</em> enters another body. Only after their stock of <em>punya</em> is over that they fall down to earth:</p>
<blockquote>
<p><em>te taṁ bhuktvā svarga-lokaṁ viśālaṁ<br>
kṣīṇe puṇye martya-lokaṁ viśanti</em> [BG - 9.21]</p>
<p><strong>Meaning</strong><br>
When they have thus enjoyed vast heavenly sense pleasure and the results of their pious activities are exhausted, they return to this mortal planet again. </p>
</blockquote>
<p>To answer the third question, heaven is a different realm of existence. It's not imagination and to enjoy it means enjoying them there in that specific realm before taking birth here again. Some people say heaven and hell are here only, on this very earth. But apart from this earth there exists other planes of existences and they are not imaginary. </p>
<p>However, I would like to add that heaven, hell and many other realms of existence up to the topmost Brahmaloka, the abode of Brahma, are under the effect and influence of <em>maya</em>. Going there through penance, good action, etc. is nothing but only a waste of time as one has to ultimately return here anyway. Only by attaining the realm of God that one will never have to return and take birth in this mortal plane again. So the Gita says:</p>
<blockquote>
<p><em>a-brahma-bhuvanal lokah punar avartino 'rjuna<br>
mam upetya tu kaunteya punar janma na vidyate</em> [BG - 8.16]</p>
<p><strong>Meaning</strong><br>
From the highest planet in the material world down to the lowest, all are places of misery wherein repeated birth and death take place. But one who attains to My abode, O son of Kunti, never takes birth again.</p>
</blockquote>
<hr>
<h1>Update</h1>
<p>In the above post I said that it is a waste of time to go to upper planes of existence through penance, sacrifice, etc. as the end result is only but miserable bondage. But some people like Keshav below don't call it a waste of time. They argue that some people find that path very fulfilling. But Veda calls these kind of people as <strong>the supreme fools</strong>:</p>
<blockquote>
<p><em>iṣṭāpūrtaṃ manyamānā variṣṭhaṃ nānyacchreyo vedayante <strong>pramūḍhāḥ</strong><br>
nākasya pṛṣṭhe te sukṛte'nubhūtvemaṃ lokaṃ hīnataraṃ vā viśanti</em> [Mund. Up. - 1.2.10]</p>
<p><strong>Meaning</strong><br>
They are but supreme fools who believing the rites ordained by the Vedas
to be the highest, do not understand the other thing
that leads to liberation. They, having enjoyed the fruits of actions in
higher heavens fall down to this world or even to a world lower.</p>
<p><em>yām imāṁ puṣpitāṁ vācaṁ pravadanty avipaścitaḥ<br>
veda-vāda-ratāḥ pārtha nānyad astīti vādinaḥ<br>
kāmātmānaḥ svarga-parā janma-karma-phala-pradām<br>
kriyā-viśeṣa-bahulāṁ bhogaiśvarya-gatiṁ prati</em> [BG - 2.42,43] </p>
<p><strong>Meaning</strong><br>
Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.</p>
</blockquote>
<p>There are people of different knowledge and nature who follow different kinds of philosophy. There are fools who do not know what's the best use of time and there are wise who know what's the best use of time. <strong>Is it not childish for someone to raise the argument that "<em>It is not a waste of time because the foolish persons do it and find it fulfilling</em>"?</strong></p>
<p>But when I said it a waste of time, I didn't give my own view, I am hardly that wise! I only shared in in short the view of the scriptures as evident from the following verses:</p>
<blockquote>
<p><em>tasyaiva hetoḥ prayateta kovido<br>
na labhyate yad bhramatām upary adhaḥ</em> [SB - 1.5.18] </p>
<p><strong>Meaning</strong><br>
Persons who are actually intelligent and philosophically inclined should endeavor only for that purposeful end which is not obtainable even by wandering from the topmost planet [Brahmaloka] down to the lowest planet [Pātāla]</p>
<p><em>evaṁ hi lokāḥ kratubhiḥ kṛtā amī<br>
kṣayiṣṇavaḥ sātiśayā na nirmalāḥ<br>
tasmād adṛṣṭa-śruta-dūṣaṇaṁ paraṁ<br>
bhaktyoktayeśaṁ bhajatātma-labdhaye</em> [SB - 7.7.40] </p>
<p><strong>Meaning</strong><br>
It is learned from Vedic literature that by performing great sacrifices one may elevate himself to the heavenly planets. However, although life on the heavenly planets is hundreds and thousands of times more comfortable than life on earth, the heavenly planets are not pure [nirmalam], or free from the taint of material existence. The heavenly planets are also temporary, and therefore they are not the goal of life. The Supreme Personality of Godhead, however, has never been seen or heard to possess inebriety. Consequently, for your own benefit and self-realization, you must worship the Lord with great devotion, as described in the revealed scriptures.</p>
</blockquote>
<p>I am not adding other verses that also share the view to lengthen the post, as from this update I hope I made it clear that it is not my personal view that going up only to return later and get entangled in karma in various life forms is only a waste of time.</p>
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<p>I would like to know what the significance of Space is in Hinduism as stated by the Hindu scriptures.</p>
<ol>
<li>Does space store everything, the past, present and the future?</li>
<li>Also, is space associated with any god (like Sun, Fire, Water etc)?</li>
<li>What is the relation between space and the chanting of mantras?</li>
</ol>
| 3968 | 3953 | 8 | 2 | 3953 | 5 | What is the significance of Space? | 3 | 3968 | <p><strong>Does space store everything, the past, present and the future?</strong>
From a mundane perspective space can store data. Like we see a small electronic chip holding tera bytes of data. However when you talk of human memory this is a function of soul and subtle body rather than physical space. Some people can remember past lives but their gross body that occupies material space is completely changed.</p>
<p><strong>Also, is space associated with any god (like Sun, Fire, Water etc)?</strong></p>
<p>This is the subject matter of sankhya and described in Srimad Bhagavatam in different places. The best place where this is described is by Lord Kapila to His mother Devahuti in <a href="http://www.vedabase.com/en/sb/3/26" rel="nofollow">Canto 3 Chapter 26</a>.</p>
<blockquote>
<p>SB 3.26.32 — When egoism in ignorance is agitated by the sex energy of
the Supreme Personality of Godhead, the subtle element sound is
manifested, and from sound come the ethereal sky and the sense of
hearing.</p>
</blockquote>
<p>So the sound is the basis of space and also other subsequent elements like air, fire, water, earth. Now later the form of Virata Purusa is described and for different organs there are different devatas that were described. Fire is associated with the mouth, Vayu(wind-god) with Nostrils, Sun with eyes and so on.</p>
<blockquote>
<p>SB 3.26.54 — First of all a mouth appeared in Him, and then came forth
the organ of speech, and with it the god of fire, the deity who
presides over that organ. Then a pair of nostrils appeared, and in
them appeared the olfactory sense, as well as prana, the vital air.</p>
<p>SB 3.26.55 — In the wake of the olfactory sense came the wind-god, who
presides over that sense. Thereafter a pair of eyes appeared in the
universal form, and in them the sense of sight. In the wake of this
sense came the sun-god, who presides over it. Next there appeared in
Him a pair of ears, and in them the auditory sense and in its wake the
Dig-devatas, or the deities who preside over the directions.</p>
</blockquote>
<p>From the above descriptions the Dig-devatas preside over the directions and they are related to the sound (auditory sense) as well. So this gives us one association with space and a devata.</p>
<p><strong>What is the relation between space and the chanting of mantras?</strong>
From the above Bhagavatam references we can understand that sound is the source of space and hence mantras(specific Vedic sounds) can deliver us from this material world which we perceive in terms of time and space.</p>
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<p>Most of the saints or rishis we see are male. Are there any female saints (except devotees through Bhakti yoga)?</p>
<ol>
<li>Why do we find female rishis only rarely? Is there any reason?</li>
<li>Through which yoga females can get moksha? Can they get moksha using yogas other than Karma yoga and Bhakti yoga?</li>
<li>Is self-realization for women easier when compared to men?</li>
</ol>
| 3997 | 3964 | 9 | 2 | 3964 | 9 | Are there any female rishis? | 3 | 3997 | <p><strong>Most of the saints or rishis we see are male. Are there any female saints (except devotees through Bhakti yoga)?</strong></p>
<p>We see that many females also follow their husbands, serve them and partake in their tapasya. In <a href="http://www.vedabase.com/en/sb/">Srimad Bhagavatam</a> When Dhrtarastra and Gandhari are missing from the palace Narada Muni tells this to Maharaja Yudhisitira:</p>
<blockquote>
<p>SB 1.13.53 — On the banks at Saptasrota, Dhrtarastra is now engaged in
beginning astanga-yoga by bathing three times daily, in the morning,
noon and evening, by performing the Agni-hotra sacrifice with fire and
by drinking only water. This helps one control the mind and the senses
and frees one completely from thoughts of familial affection.</p>
<p>SB 1.13.57 — O King, he will quit his body, most probably on the fifth
day from today. And his body will turn to ashes.</p>
<p>SB 1.13.58 — While outside observing her husband, who will burn in the
fire of mystic power along with his thatched cottage, his chaste wife
will enter the fire with rapt attention.</p>
</blockquote>
<p>Similarly we also see this in this case of Arci, wife of Maharaja Prthu (incarnation of Vishnu) also:</p>
<blockquote>
<p>SB 4.23.19 — The Queen, the wife of Prthu Maharaja, whose name was
Arci, followed her husband into the forest. Since she was a queen, her
body was very delicate. Although she did not deserve to live in the
forest, she voluntarily touched her lotus feet to the ground. </p>
<p>SB 4.23.20 — Although she was not accustomed to such difficulties, Queen Arci followed her husband in the regulative principles of living in
the forest like great sages. She lay down on the ground and ate only
fruits, flowers and leaves, and because she was not fit for these
activities, she became frail and thin. Yet because of the pleasure she
derived in serving her husband, she did not feel any difficulties.</p>
<p>SB 4.23.21 — When Queen Arci saw that her husband, who had been so merciful to her and the earth, no longer showed symptoms of life, she
lamented for a little while and then built a fiery pyre on top of a
hill and placed the body of her husband on it. </p>
<p>SB 4.23.22 — After
this, the Queen executed the necessary funerary functions and offered
oblations of water. After bathing in the river, she offered obeisances
to various demigods situated in the sky in the different planetary
systems. She then circumambulated the fire and, while thinking of the
lotus feet of her husband, entered its flames.</p>
<p>SB 4.23.23 — After
observing this brave act performed by the chaste wife Arci, the wife
of the great King Prthu, many thousands of the wives of the demigods,
along with their husbands, offered prayers to the Queen, for they were
very much satisfied.</p>
</blockquote>
<p>Devahuti, Lord Kapila's mother also performed tapasya as explained <a href="http://www.vedabase.com/en/sb/3/33">here</a> </p>
<p>Else where we also hear about the austerities of mother Vedavati, mother Parvati and so on.</p>
<p><strong>Why do we find female rishis only rarely? Is there any reason?</strong></p>
<p>Generally women are considered to be like children who need protection. So they are with father in their child hood, husband in their married life and with children when their husband takes sannyasa and leave home. In some cases as above we see that women follow their husbands for tapasya and give up their body with them. In those cases they go where ever their husbands go. Chaste women share the results of their husbands' austerities.</p>
<p><strong>Through which yoga females can get moksha? Can they get moksha using yogas other than Karma yoga and Bhakti yoga?</strong></p>
<p>While in previous yugas they shared their husbands path, as above, in kali-yuga the only effective ways is by chanting the holy names of Hari (bhakti yoga). Whether men or women this is the most effective way. Below is a verse from Brhan - Naradiya Purana as cited by Sri Caitanya Mahaprabhu.</p>
<blockquote>
<p>harer nama harer nama</p>
<p>harer namaiva kevalam</p>
<p>kalau nasty eva nasty eva</p>
<p>nasty eva gatir anyatha</p>
<p>“ ‘For spiritual progress in this Age of Kali, there is no
alternative, there is no alternative, there is no alternative to the
holy name, the holy name, the holy name of the Lord.’ Caitanya
Caritamrta Adi 7.76 (<a href="http://www.vedabase.com/en/cc/adi/7/76">http://www.vedabase.com/en/cc/adi/7/76</a>)</p>
</blockquote>
<p><strong>Is self-realization for women easier when compared to men?</strong>
Not necessarily, regardless of who it is if they surrender to Krishna they can attain perfection.</p>
<p>Bg 9.32 (<a href="http://www.vedabase.com/en/bg/9/32">http://www.vedabase.com/en/bg/9/32</a>) — O son of Prtha, those who take shelter in Me, though they be of lower birth – women, vaisyas [merchants] and sudras [workers] – can attain the supreme destination.</p>
<p>One thing to note is generally women have softer nature, so those who take advantage of it can surrender little easily. My observation is that more women in India do pujas than men but at the same time they may not be as serious as the men who do take up some spiritual path. So it all depends on individual's sincerity.</p>
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<p>'Maya' as used in the Bengali language, in ordinary usage, as 'affection'.</p>
<p>Is it connected to the philosophic notion of Maya ie delusion/illusion.</p>
<p>In the Bengali dictionary I looked at there were several grades of love that maya covered:</p>
<ol>
<li>affection</li>
<li>love</li>
<li>infatuation</li>
<li>delusion</li>
</ol>
<p>Could we say that the two senses are connected by 'love of the world'?</p>
| 4003 | 4001 | 1 | 2 | 4001 | 1 | Is maya connected to the notion of love? | 3 | 4003 | <p>Yes, there is a connection between the Bengali term Maya and the philosophical term Maya. The Bengali term maya means affection or love only towards one's relatives and friends. This limited or selfish love is equivalent to the philosophical term Maya. One goes beyond philosophical maya when one loves the entire world selflessly and not just one's relatives and friends. This love for the entire world, compassion, is called in Bengali daya.</p>
<blockquote>
<p>A DEVOTEE: "Sir, you met Pundit Vidyasagar. What did you think of
him?"</p>
<p>MASTER: "Vidyasagar has both scholarship and charity, but he lacks
inner vision. Gold lies hidden within him. Had he but found it out,
his activities would have been reduced; finally they would have
stopped altogether. Had he but known that God resides in his heart,
his mind would have been directed to God in thought and meditation.
Some persons must perform selfless work a long time before they can
practise dispassion and direct their minds to the spiritual ideal and
at last be absorbed in God.</p>
<p>"The activities that Vidyasagar is engaged in are good. Charity is
very noble. <strong>There is a great deal of difference between daya,
compassion, and maya, attachment. Daya is good, but not maya. Maya is
love tor one's relatives — one's wife, children, brother, sister,
nephew, father, and mother. But daya is the same love for all created
beings without any distinction."</strong></p>
<p>M: "Is daya also a bondage?"</p>
<p>MASTER: "Yes, it is. But that concept is something far beyond the
ordinary man. Daya springs from sattva. Sattva preserves, rajas
creates, and tamas destroys. But Brahman is beyond the three gunas. It
is beyond Prakriti.</p>
</blockquote>
<p>The Gospel of Sri Ramakrishna, Chapter 12, The festival at Panihati, July 22, 1883</p>
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<p>This is not a duplicate of <a href="https://hinduism.stackexchange.com/questions/180/is-buddha-an-avatar-of-lord-vishnu"><em>Is Buddha an avatar of Lord Vishnu?</em></a> I am posting totally different question below.</p>
<p>From <a href="http://www.sanatansociety.org/hindu_gods_and_goddesses/buddha.htm" rel="noreferrer">www.sanatansociety.org</a>:</p>
<blockquote>
<p>In Hinduism, Buddha is regarded as the ninth incarnation of Vishnu following Rama and Krishna.</p>
</blockquote>
<p>Why is there a separate religion (Buddhism) for Buddha if Buddha is a Hindu god?</p>
| 4031 | 4020 | 10 | 2 | 4020 | 6 | Why is there a separate religion for Buddha, if Buddha is a Hindu god? | 5 | 4031 | <p>It is because the discrimination of religions as it has come to be is mostly <strong>based upon the primary scripture or teachings</strong> of the prophet or god rather than who the god is or who the proponent is.</p>
<p>So irrespective of whether Buddha is a Hindu god or not, the message he preached and spread is different than that of Hindu/Vedic beliefs. For example while Hindus, who accept the authority of the Vedas, believe in the existence of individual souls and a Supreme God, the Buddhists do not. Buddha did not accept the authority of the Vedas and spread a tenant opposite to it shunning <em>yajna</em>, animal sacrifice, etc. So due to the difference in the core beliefs it has come to be known as a separate religion having its own sub-sects over the course of time.</p>
<p>However, having said that I would also like to say Buddhism, Jainism, etc. were considered as different philosophies and schools of thought rather than separate religions. They belong to the <em>nastika</em> (heterodox) schools of thought in <a href="http://en.wikipedia.org/wiki/Hindu_philosophy" rel="nofollow noreferrer">Hindu Philosophy</a>. These schools of thought came to flourish in India where there were no such thing as religion as that term means today. Even there is no word for religion in Indian languages and it is commonly translated as <em>dharma</em> which can mean many different things depending upon the context. Only in course of time as other religions started to flourish in different parts of the world that the distinction became more. So even if Buddhism is considered and categorised as a separate religion, many would agree (and of course some wouldn't) that it is just a different <em>darshana</em> (philosophy) and way of life.</p>
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<p>Popularly belief is that SriRamnanujacharya is the avatara (incarnation) of Sankarshana/Balarama/Lakshmana/Adisesha.</p>
<p>The question is whose avatara is Sri Ramanujacharya and is there any specific references in puranas and any other texts written before 15th century?</p>
| 4029 | 4022 | 9 | 2 | 4022 | 1 | Whose avatara is Sri Ramanujacharya? | 6 | 4029 | <p>Sri Ramanujacharya is popularly believed by all as Sankarshana/Balarama/Sesha avatara (incarnation of Adisesha). But let us delve a bit and understand who Ramanujacharya actually is?</p>
<p>Let’s look at the name Ramanuja. </p>
<p>It means Raama + Anuja i.e. the younger brother of Lord Raama.</p>
<p>Who is this younger brother?</p>
<p>People jump to the conclusion that it is Lakshmana. </p>
<p>Yes, It applies to Lakshmana also. </p>
<p>But, what it actually means is that Ramaanuja is the younger brother of Balaraama i.e. Lord Krishna, himself.</p>
<p>Already, Keshav Srinivasan has provided some proofs from puranas and a few more texts. </p>
<p>I will try to supplement and complement it with proofs from others texts.</p>
<p>In the biography of Ramanujacharya (12th -13 th century); it is clearly mentioned as follows</p>
<blockquote>
<p>kEsava sOmayAji (father of Ramanujacharya) came and worshipped rukmiNi samEtha vEnkatakrishna (Lord Parthasarathy) and performed puthra kAmEshti yAgam to beget a child. Lord Parthasarathy (Krishna) appeared to him and told him that he will himself take birth as his child. </p>
<p>So, thiruvallikkENi (one of 108 vaishnava kshtras), <strong>Lord Krishna himself came as Sri Ramanujacharya.</strong></p>
</blockquote>
<p>Let’s look at the works of Tiruvarangath Amudanar (11 th-12th century - who was disciple of Kuresa who in turn was direct disciple of SriRamanujacharya) raamanujaNootrandhadhi in tamil and works of great acharya like Vedanta desika (13th century)</p>
<p>Verses from rammanujaNootrandhadhi of Tiruarangath Amudhanar (11th-12th century)</p>
<blockquote>
<p>adaiyAr kamalaththu alarmagaL kELvan * kai Azhi ennum</p>
<p>padaiyOdu nAndhagamum padar thaNdum ** oN sArngka villum</p>
<p>pudaiyAr purisangkamum indhap bUthalam kAppadhaRku * enRu</p>
<p>idaiyE * irAmAnusa muni Ayina innilaththE (verse 33)</p>
<p><strong>Meaning</strong> :The Lord of lotus-dame Lakshmi wields the discus sudarsana, the dagger Nandaki, the mace kaumodaki, the bow sarnga, and the dextral conch Panchajanya. To protect the good, they have come into this world in the form of a Muni called Ramanuja.</p>
<p>adal koNda nEmiyan Aruyir nAthan * anRAraNach sol</p>
<p>kadal koNda oNporuL kaNdaLippa ** pinnum kAsiniyOr</p>
<p>idarin kaN vIzhndhidath thAnum avvoNporuL koNdu * avar pin</p>
<p>padarum guNan * em irAmAnusan than padi idhuvE (verse 36)</p>
<p><strong>Meaning</strong> :Then in the yore, the lord of all souls, wielder of the discus, brought out the hidden meaning of Vedic texts to Arjuna. Even then, seeing the impatient worldly ones trapped in despair, the lord followed ones trapped in despair, the lord's followed them with good advice. That is how our Ramanuja came to be!</p>
<p>adiyaith thodarndhezhum aivargatkAy * anRu bArathap pOr</p>
<p>mudiyap * parinedunthEr vidum kOnai ** muzhudhuNarndha</p>
<p>adiyarkkamudham irAmAnusan * ennai ALa vandhu ip</p>
<p>padiyil piRandhadhu * maRRillai kAraNam pArththidilE ( Verse 51 ) </p>
<p><strong>Meaning</strong> : Then in the yore the lord drove the steed-driven chariot for the five devoted Pandavas in the Bharata war. Now he has taken birth again as Ramanuja, the sweet ambrosia of devotees, for my upliftment alone, I can see no other reason.</p>
<p>So, from the above three verses it is very clear that Lord Krishna/Narayana himself came down as Sri Ramanujacharya. When Lord comes all his paraphernalia like weapons come along with him.</p>
<p><strong>Here in above verses it says Ramanujacharya was all in one (Lord Krishna + all his weapons)</strong></p>
</blockquote>
<p>Let us look at another more verses from rammanujaNootrandhadhi of Amudhanar (11th -12 th century)</p>
<blockquote>
<p>jnAnam kanindha nalam koNdu * nAL thoRum naibavarkku</p>
<p>vAnam koduppadhu mAdhavan ** valvinaiyEn manaththil</p>
<p>Inam kadindha irAmAnusan * thannai eydhinarkku ath</p>
<p>thAnam koduppadhu * than thagavennum charaN koduththE (verse 66)</p>
<p><strong>Meaning</strong> :For those who offer worship everyday with a heart mellowed by knowledge the Lord Madhava (Lord Narayana/Krishna) grants the sky world of Moksha. Ramanuja, who removed the inadequacies of my heart, gives that same position to those who approach him, through compassion for the refuge-seekers.</p>
<p>saraNam adaindha dharumanukkA * paNdu nURRuvarai</p>
<p>maraNam adaiviththa mAyavan ** thannai vaNangka vaiththa</p>
<p>karaNam ivai umakkanRenRu irAmAnusan * uyirgatku</p>
<p>araN angkamaiththilanEl * araNAr maRRu ivvAruyirkkE? (verse 67)</p>
<p><strong>Meaning</strong> :The wonder-Lord caused victory over the hundred for Dharmaputra who took refuge in him. Ramanuja taught us that these limbs are not for personal use but for service to the lord. But for him, who would have provided refuge to these suffering souls?</p>
<p>Ar enakkinRu nigar sollil? * mAyan anRu aivar dheyvath</p>
<p>thErinil seppiya * gIthaiyin semmaip ** poruL theriyap</p>
<p>pArinil sonna irAmAnusanaip paNiyum nallOr *</p>
<p>sIrinil senRu paNindhadhu * en Aviyum sindhaiyumE (Verse 68)</p>
<p><strong>Meaning</strong> :Then in the yore the wonder Lord gave the Gita driving the chariot for Arjuna in the battle. Our master Ramanuja expounded its meaning to the world, with a lucid commentary. My heart and soul forever bathe in the goodness of his devotees. Come to say, who is my peer?</p>
<p>thErAr maRaiyin thiRam enRu * mAyavan thIyavaraik</p>
<p>kUrAzhi koNdu kuRaippadhu ** koNdal anaiya vaNmai</p>
<p>ErAr guNaththu em irAmAnusan * avvezhil maRaiyil</p>
<p>sErAdhavaraich sidhaippadhu * appOdhu oru sinthai seydhE (Verse 74)</p>
<p><strong>Meaning</strong>: With his fierce discus of time, the wonder Lord wipes out the wicked ones that do not follow the Vedic path, whereas the cool-as-the-raincloud Ramanuja convinces them through reason and brings them into the radiant Vedic path.
kali mikka sennel kazhanik kuRaiyal * kalaip perumAn</p>
<p>oli mikka pAdalai uNdu * than uLLam thadiththu ** adhanAl</p>
<p>vali mikka sIyam irAmAnusan * maRai vAdhiyarAm</p>
<p>pulimikkadhenRu * ipbuvanaththil vandhamai pORRuvanE </p>
<p><strong>Meaning</strong> : When the tigers of heretic thoughts roamed everywhere freely, Ramanuja came as a lion unto them, strengthened of heart by the Pann-based songs of fertile Kuraiyalur's king kalikanri. I bow to him.</p>
<p>vaLarndha vengkOpa madangkalonRAy * anRu vAL avuNan</p>
<p>kiLarndha * pon Agam kizhiththavan ** kIrththip payir ezhundhu</p>
<p>viLaindhidum sindhai irAmAnusan * endhan meyvinai nOy</p>
<p>kaLaindhu nan njAnam aLiththanan * kaiyil kani ennalE (Verse103 )</p>
<p><strong>Meaning</strong> :Then in the yore the Lord appeared as a huge, terribly angry man-lion and tore the mighty golden chest of the heavily armed Hiranya. His glory grows in the fertile fields of Ramanuja's heart. Pulling out the weeds of my karmic birth, he gives me a good harvest of ripe knowledge. </p>
<p>kaiyil kani ennak kaNNanaik kAttith tharilum * undhan</p>
<p>meyyil piRangkiya * sIr anRi vENdilan yAn ** nirayath</p>
<p>thoyyil kidakkilum sOdhi viN sErilum ivvaruL nI *</p>
<p>seyyil tharippan * irAmAnusa! en sezhung koNdalE! (verse 104 )</p>
<p><strong>Meaning</strong> : O Ramanuja! My ripe rain-cloud! Even if you give me Krishna like a fruit in my hands, I still seek the glory that flows from your frame only, Whether I fall into the dungeon of hell or whether I attain the glorious high heaven, you must give me this, or else I shall not live. </p>
</blockquote>
<p>Let’s look at the similarity between the Lord and Ramanujacharya in the above mentioned verses.</p>
<blockquote>
<blockquote>
<p>1) It is clear that Lord Madhava gives moksha. Ramanujacharya also gives moksha. </p>
<p>2) Lord Krishna gave refuge to Yudhistitra and got a victory to him in the Mahabharata war. Ramanujacharya provides refuge to lakhs and thousands of suffering souls.</p>
<p>3) Lord Krishna gave bhagavad gita to Arjuna (soul). Sri Ramanujacharya gave the ultimate true meaning meaning of Bhagavad gita to the suffering souls.</p>
<p>4) Lord wipes of the wicked by his discus, Sri Ramanujacharya sweeps (convinces) them through reason and brings them to the royal vedic path.</p>
<p>5) Lord came as Naarasimha and destroyed Hiranyakasipu and liberated Prahalada. Sri Ramanujacharya came and destroyed the karmas of the suffering souls and thereby liberated them.</p>
</blockquote>
<p><strong>Finally, Amdhunar concludes saying that even if Lord Krishna himself comes to him and provides succor, he will not accept him. He will accept Lord Krishna only when he comes in Sri Ramanujacharya’s form and provides him relief from the samsaric ills.</strong></p>
</blockquote>
<p>As per Yatiraja saptati of great poet and philosopher Vedanta Desika (13 th century):</p>
<blockquote>
<blockquote>
<p>1) Ramanujacharya is an incarnation of the Lord’s five weapons (Verse 12),</p>
<p>2) and of Vishvaksena, the commander-in-chief of the Lord’s army in Vaikuntha (Verse 32), </p>
<p>3) and the Lord Himself (verse 63).</p>
</blockquote>
<p>In the verse 13 of Yatiraja saptati, Sri Vedanta Desika (13th century) says as follows</p>
<p>Samithodaya sankaradi garvaha </p>
<p>(Ramanujacharya strongly refuted the advaita philosophy of Shankara and others, similar to lord Krishna who sudued Siva during the Banasura episode, subduing Indra and Bramha)</p>
<p>Svabaladudruta Yadavaprakakasaha</p>
<p>(Ramanujacharya disproved Yadavaprakasa who was an advaitin guru and accepted him as his disciple. This is similar to Lord Krishna defeating Kamsa and providing peace to Yadavas)</p>
<p>Avaropithavan SrutheyapiParthan </p>
<p>(Ramanujacharya gave the correct interpretations of Vedanta sutras there by removing all the mis representations and removing all the fears. This is similar to the Krishna removing the fears of Arjuna (the word ApiParthan should be broken as Api + parthan meaning like Lord Krishna destroyed the enemies of arjuna and protected pandavas)</p>
<p>nanu ramavarajaha sa yesha bhuyaha</p>
<p>(It is great fortune that Lord Krishna himself come as SriRamanujacharya)</p>
<p><strong>So, Sri Ramanujacharya is Supreme Lord Narayana/Krishna/Vishnu, himself.</strong></p>
</blockquote>
<p>In his work, Garudapanchasath – Garudadandakam archanaavyakyanam (in telugu) the author, Sriman I. Bhasyakaracharyaulu, in the introduction provides, references of Garuda and greatness from various sources like Vedas, ithihasas (Ramayana, Mahabharata) and Puranas. The author says that in <strong>madhuramangala mahatyam (dakshina madhura) of Bramhavaivarta purana</strong>, it is mentioned as follows</p>
<blockquote>
<p>Evam vivardhamnesya mahatmayam vividhey buddhahaa !</p>
<p>Chintaavisheshanaa mugraanam smitadranstravaseeyujaam !</p>
<p>Kaminibhogina masya pratyaneekathayaa sadaa !</p>
<p>Sarpa?syasparshagenaapi samsara vishanashanat !!</p>
<p>Raamanuja priyatvacha srisasya vahanad sada !</p>
<p>Amrutapaharanaachapi sarvshaamapi yachatham!!</p>
<p>Anumanai grahisyanthi bahudaasya kageysatham !</p>
</blockquote>
<p>(Lord Narayana appeared in front of Garuda and told him go to earth during Kaliyuga in form of govinda bhattar (Embar; Cousin brother of Ramanujacharya) become a disciple of Ramanujacharya and help in propagation of sampradayam.)</p>
<p>We all know, Garuda always serves the Lord exclusively. In his avataram as Embar or Govinda bhattar, he served Ramanujacharya.
<strong>This also is strong proof that Sri Ramanujacharya is Lord Vasudeva/Narayana/Krishna/Vishnu himself.</strong></p>
<blockquote>
<p>Let’s look at the a few Vishnu sahasranama verses and see how they refer to Sri Ramanujacharya perfectly:</p>
<p>570 - sahishnuh </p>
<blockquote>
<p>a) He who is endowed with enormous patience – Ramanujacharya was endowed with great patience and went on to extent of giving the Aastakshari mantra to one and all.</p>
<p>b) He who forgives – He forgave his own guru who wanted to planned to kill and made him a great Acharya and also forgave Kulothunga Chola who prosecuted vaishnavas. He also forgave those who tried to poison him and made them his principle disciples.</p>
<p>c) He who conquers His foes – Ramanujacharya conquered all by his reasoning and by his writing with vedas as pramana and made them follow the path of Saranagathy. </p>
<p>e) He who willingly accepts the offerings of His devotees - When tikurrukapiran pillan (one of close disciples) wrote the first commentary on Alwars divya prabhandham, Ramanujacharya accepted it and gave his approval. There are many more instances.</p>
</blockquote>
<ol start="570">
<li>gati-sattamah </li>
</ol>
<blockquote>
<p>a) The best instructor in the path of dharma – Acharya literally instructed the best path towards moksha and for serving the Lord</p>
<p>b) The Best among the refuges to be sought – Acharya was refuge to all including great philosophers, Kings (Vishnuvardhana of Hoyasala kingdom ) etc. Lord Krishna himself took refuge in him and in his avatara as Ramanujacharya, he became Acharya of Lord Krishna/Venkateshwara, by providing conch and discus to him in Tirumala temple.</p>
<p>c) The Ultimate Support for all the suffering souls – By providing the Astakshari mantra to all easily and showing the path of prapatti Ramanujacharya became the ultimate support for the suffering souls.</p>
</blockquote>
<ol start="587">
<li>sannyasa-krt </li>
</ol>
<blockquote>
<p>a) He who cuts asunder the bonds when desires are renounced – Ramanujacharya made the path of surrender available to all and there cut the bonds of desires of his suffering souls</p>
<p>b) The Institutor of the samnyasa asrama for the attainment of moksha – As described in Vriddha Padma purana Ramanujacharya was the tridandi sanysasi and provided the royal path for attainment for moksha.</p>
<p>c) He Who shows the path of Saranagati to His devotee – This is self explanatory</p>
</blockquote>
<ol start="588">
<li>Samah </li>
</ol>
<blockquote>
<p>a) He who instructs on how to control anger etc – Ramanujacharya didn’t show any anger and was full of control when Kulothunga chola was prosecuting Vaishnavas.</p>
<p>b) Ramanujacharya instructs that control of mind is the principal dharma for samnyasin. </p>
<p>c) Ramanujacharya put an end to the darkness in His devotees' mind </p>
</blockquote>
<ol start="737">
<li><p>Suvarna-varnah </p>
<blockquote>
<p>Ramanujacharya is “Golden Coloured” for He is, in the form of Lord’s devotee, he is crystal pure ;
Mundaka Upanishad declares: “When the Seer sees Him of Golden- hue.” Upon witnessing the Self-Effulgent (Golden) Being, the seer’s realization is completely transforming, and “then that wise one, shaking off all deeds of merits and demerits, becomes stainless, and attains the supreme State of Equipoise.” </p>
</blockquote></li>
<li><p>Hemaangah </p></li>
</ol>
<blockquote>
<p>“One who has limbs of Gold.” Ramanujacharya’s limbs are brilliant and pure</p>
</blockquote>
<ol start="739">
<li>Varaangah </li>
</ol>
<blockquote>
<p>“With beautiful limbs.” Ramanujacharya has beautiful limbs. Also, Vara can take the meaning “lovable,” therefore, Ramanujacharya is described here as “One whose form (limbs) is supremely “lovable” to the devotees.” </p>
</blockquote>
</blockquote>
<p><strong>All these clearly and lucidly prove that Sri Ramanujacharya is Lord Narayana/Krishna/Vishnu, himself. He is in fact BalaRaamanuja, the younger brother of Balarama, i.e. Lord Krishna/Narayana/Vishnu.</strong></p>
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<p>I have recently read somewhere that atheism is the pillar of Hinduism.</p>
<ul>
<li><p>If Hindus don't believe in God then why do they worship Lord Shiva, Vishnu, Brahma, Kali etc.?</p></li>
<li><p>Is atheism followed by all Hindus or only a particular caste (e.g., Brahmin)?</p></li>
<li><p>Can you also cite the Vedas or Upanishads which talk about atheism in Hindu religion?</p></li>
</ul>
| 4042 | 4038 | 15 | 2 | 4038 | 15 | What is the relationship between Hinduism and atheism? | 4 | 4042 | <p>Atheism is not the pillar of Hinduism, but only a part of Hinduism. Moreover, the term <em>nastika</em> (atheist) means different in Hinduism than its usual meaning. Generally atheist means a person who doesn't believe in God, afterlife, etc. But <strong>in Hinduism atheist means a person who doesn't accept the authority of the Vedas</strong> (<em>veda neendako nastika</em>), that is, a person who doesn't accept words of the Vedas as the infallible truth. After that it is only optional whether he believes in the existence of God or not. So <strong>in Hinduism one may not believe God but still be called as a theist as long as he believes the Vedas</strong>.</p>
<p>Now you may wonder how it is possible for someone to believe the Vedas but not believe in God? Well, this is because the Vedas don not maintain a consistent theory about who or what the God is and even statements that are skeptic of existence of a Supreme Being are present in the Vedas. So how can be the truth ascertained? That's where logic and philosophy comes in. Sages have tried to reconcile the different message of the Vedas accepting different kinds of proofs and given their own conclusion regarding the existence of God. So out of the six primary schools of thought in Hinduism, three say God, the supreme being, doesn't exist and three say God exists.</p>
<p><strong>Nyāya School of Thought</strong> - God exists<br>
Sage Gautam was the founder of this school of thought and it says in favour of God's existence. It laid out foundations of logic and arguments basing upon which the truthfulness of a certain thing can be ascertained.</p>
<p><strong>Mimasa School of Thought (purva mīmāṃsā)</strong> - God doesn't exist<br>
Sage Jaimini was the founder of this school of thought. They accepted Vedas as the personal experiences of the ultimate reality by various sages in the form of sound patterns. Hence, Vedas not being the creation of any person are called as apauruṣeya. Just like there was no need for an author to compose the Vedas, they argue, there was no need for a God to create the universe. </p>
<p><em>Mimansakas</em> hold the belief that <strong>the gods named in the Vedas have no independent or separate existence other than the <em>mantras</em> that mention their names</strong>. It is only the power of these mantras which is considered as the power of the God.</p>
<p><strong>Vaishesika School of Thought</strong> - God doesn't exist<br>
Sage Kaṇāda was the founder of this school of thought. Just like the modern scientist, they speculated the existence of an unseen force that binds the atoms together but never gave it any human like attributes. So from the perspective of their area of research, Vaiśeṣika School didn’t accept the existence of any personal God or God with attributes. But it can’t be said for sure that they rejected the possibility of His existence.</p>
<p><strong>Sāṃkhya School of Thought</strong> - God doesn't exist<br>
Sage Kapila’s sāṃkhya school of thought did not accept the doctrine of a creator God. It contributed many useful concepts to Indian philosophy but argued against the presence of a creator being. It holds primordial nature (<em>pradhāna</em>) as the root from which everything originates.</p>
<p><strong>Yoga School of Thought</strong> - God exists<br>
Sage Patanjali was the proponent of this school of thought. They believe in the existence of God along with all the other twenty five elements of existence postulated by the system of sāṃkhya.</p>
<p><strong>Vedanta School of Thought (uttara mīmāṃsā)</strong> - God exists<br>
Sage Badarāyana was the founder of this school of thought. This school of thought is widely known and it argues in favor of the existence of God.</p>
<p>So as you can see, <strong>believing God is only but optional depending upon the school of thought one follows</strong> and it is not limited to any <em>varna</em> or cast like Brahmins etc. Although it is another thing that each school of thought argues and tries to refute the tenets of the other and the Vedanta school of thought is the most popular one. It is however another thing that the Vedanta schools of thought also have varying philosophies.</p>
<p><em>Please Note: I only tried to answer in brief due to shortage of time as this is a very long concept. I'll add and update this answer with verses and quotations as soon as I get time (possibly tomorrow). I hope this post provides some insight in the mean time regarding atheism in Hinduism</em></p>
<hr>
<h1>Update</h1>
<p>Atheist is generally translated as <em>nastika</em> in Sanskrit or Hindi language. People have different idea regarding what <em>nastika</em> means the most common one being one who doesn't believe in God. Well, that's ok, <strong>but in Hinduism due to existence of different schools of thought (some of which don't even accept the existence of a creator God), the definition of <em>nastika</em> is one who rejects the authority of the Vedas.</strong> Some people (like Hindu who has commented below) out of love and admiration deny this definition to be of Hindu thought. But that's only their love speaking, the scriptures do speak of this:</p>
<blockquote>
<p><em>nāstiko vedanindakaḥ</em> [Manu Smrt. - 2.11]<br>
<em>sarvataḥ pāpadarśī ca nāstiko vedanindakaḥ</em> [Mahabharat - 12.162.8]<br>
<em>vedavādāpaviddhāṃs tu tān viddhi bhṛśanāstikān</em> [MB - 12.12.4]<br>
- Know them for downright atheists that reject the declaration of the Vedas </p>
</blockquote>
<p>There are many other instances where the <em>nastikas</em> have been mentioned and often their characteristics are given as ignorant people and who are sinful. But it is true that, this kind of people were not always there everywhere and their number has increased in the course of time . For example, during the time of Lord Rama there were no atheists in Ayodhya as the Ramayana describes:</p>
<blockquote>
<p><em>kāmī vā na kadaryo vā nṛśaṃsaḥ puruṣaḥ kvacit<br>
draṣṭum śakyam ayodhyāyām na avidvān na ca nāstikaḥ</em> [VR- 1.6.8] </p>
<p><strong>Meaning</strong><br>
The lustful persons, the miserly, the unscholarly and the atheists were not seen in that city of Ayodhya anywhere. </p>
</blockquote>
<p>Reagrding the philosophical systems rejecting God, it should be known as the Supreme Being. That is, the God with attributes. In Hinduism God is defined both with and without attributes. And philosophical schools like Samkhya deny the existence of any such creator God with attributes. They either don't deny or keep silent or describe it differently regarding the existence of the supreme entity. For example, the Vaisesika school calls the unknown force as <em>adrishta</em> rather than giving it God like attributes. Please see <a href="http://en.wikipedia.org/wiki/Atheism_in_Hinduism">this wikipedia article</a> for some more information as I am struggling with time to update this post.</p>
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<p>Shiva doesn't exist without Shakthi. Shiva and shakthi are one. I recently visited a temple of Mother Kali. I was purplexed to see lord shiva in a smiling face is under the feet of angry Mother Kali. What does this signify?</p>
| 4096 | 4093 | 10 | 2 | 4093 | 8 | Why do we see Lord Shiva under the feet of Mother Kali? | 5 | 4096 | <p>Swami Paramhansa Yogananda says in <a href="http://thecosmicmother.org/home/kali/" rel="noreferrer">Paramhansa Yogananda, from The Essence of Self-Realization, Ways in Which God Can be Worshiped</a>:</p>
<blockquote>
<p>Kali represents Mother Nature. She is Aum, the cosmic vibration. In Aum everything exists—all matter, all energy, and the thoughts of all conscious beings. Hence, Her garland of heads, to show that She is invisibly present in all minds.</p>
<p>The play of life and death expresses Her activity in Nature: creation, preservation, and destruction. Hence the sword, the head, and a third hand extended, bestowing life.</p>
<p>“Her energy is omnipresent; hence Her streaming hair, representing energy.</p>
<p>Shiva, Her husband, represents God in His vibrationless state, beyond
creation. Thus, He is depicted as supine.</p>
</blockquote>
<p>Basically that Kali being the Shakti, creates, preserves and liberates the Universe. All this She does on behalf (because they are both One) of Lord Shiva, who is the vibrationless, Nirguna Brahman, motionless, undescribable, bliss and without attributes. Thus Shiva lays motionless and smiling in bliss, while God Kali performs the acts on His behalf.</p>
<p>Sri Ramakrishna Paramhansa says in The Gospel of Sri Ramakrishna – (page 271 – 2):</p>
<blockquote>
<p>Whatever you perceive in the universe is the outcome of the union of Purusha and Prakriti. Take the image of Shiva and Kali.</p>
<p>Kali stands on the bosom of Shiva; Shiva lies under Her feet like a
corpse; Kali looks at Shiva. All this denotes the union of Purusha and
Prakriti.</p>
<p>Purusha is inactive; therefore Shiva lies on the ground like a corpse.</p>
<p>Prakriti performs all Her activities in conjunction with Purusha. Thus
She creates, preserves, and destroys.</p>
</blockquote>
<p>Thus Kali represents the vibration or Aum which is responsible for creation, preservation and liberation, while Shiva is the absolute.</p>
<p>This does not mean that Kali is not Nirguna or that Lord Shiva is not Saguna. This is the symbolism with which one can understand this particular depiction of the Gods. Each depiction can have multiple interpretations and multiple meanings. All Gods are One. The one manifests itself in various forms.</p>
<p><a href="http://www.yogananda.com.au/upa/Upanishads01.html" rel="noreferrer">Upanishad statements on Truth/Brahman/GOd-realization</a></p>
<blockquote>
<p>Ekam sat vipra bahudha vadanti (Rig Veda (1.164.46))</p>
<p>The Reality (Truth) is one: the wise call It by various names.</p>
<p>Sarvam khalvidam brahma. (Chandogya Upanishad 3.14.1)</p>
<p>All this is Brahman</p>
</blockquote>
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<p>In Hinduism, is it a <em>sin</em> if a couple decided to have no children?</p>
<p><strong>TL;DR</strong></p>
<p>I am 25 years old and leading a worse life throughout my life. I always wished I wasn't born here. When I think of my child, things pop up in my mind are </p>
<ul>
<li>Unemployment</li>
<li>Poor wages</li>
<li>Unethical workplaces</li>
</ul>
<p>so forth (<s>unless she/he is the most brilliant child in Asia</s>). </p>
<p>I can't choose to remain unmarried since I am just a normal human.</p>
| 4115 | 4101 | 10 | 2 | 4101 | 5 | Is it necessary for one to have children? | 3 | 4115 | <p><strong>Use your common sense</strong>. If you cannot afford to take care of a child properly, do not have a child. There will be greater bad karma bringing into this world a child that you cannot take care of properly than whatever karma gained from having a child.</p>
<p>Forget scripture, follow your heart. <strike>Remember what Jesus Christ said - "What you do to the least among you, you do to Me." </strike></p>
<p>Adopt a child. There are many orphans and street children. Look upon the child as baby Gopala. You can realize God in this way. The karma gained from taking care of one of these poor miscreants will go a lot farther than any bad karma in not having a child of your own. Anything you can provide one of these will mean a total different life for them than the life they may have as a orphan. </p>
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<p>Gayatri mantra starts with "<em>Oṃ bhūr bhuvaḥ svaḥ</em>". It praises god Savitr (Sun God) for illuminating worlds Bhu (Earth), Bhuva, Svah (Svarga).</p>
<p>We all know that , there are seven lokas above earth as enumerated below :-</p>
<ol>
<li>Bhu (Our Earth)</li>
<li>Bhuva</li>
<li>Svah (Svarga/Heaven)</li>
<li>Mahar Loka</li>
<li>Jana Loka</li>
<li>Tapa Loka</li>
<li>Satya Loka (Abode of Brahma)</li>
</ol>
<p>Why Sun god just illuminates only three upper lokas(planes)? Why didn't they mention other Lokas?</p>
<p>I completely understand, there can be different interpretations for the very same words. For example, <a href="http://gayatri.awgp.org/ImportanceofGayatri/TheMeaningofGayatriMantra/" rel="nofollow">they translate</a> Bhu, Bhuvah and Svah as :- </p>
<ul>
<li>Bhu - Embodiment of Vital Spiritual Energy (Pran)</li>
<li>Bhuvah - Destroyer of Sufferings</li>
<li>Svah - Embodiment of Happiness</li>
</ul>
<p>But Vedas contains multiple layers for very same words, I believe there is something in first interpretation too.</p>
| 7026 | 4120 | 4 | 2 | 4120 | 3 | Gayatri mantra and three Lokas (planes) | 4 | 7026 | <p>Looks like I got the answer to my old question. Here is quote from Bhagavata (<a href="http://www.vedabase.com/en/sb/5/20/37" rel="nofollow">5.20.37</a>)</p>
<blockquote>
<p>By the supreme will of Krishna, the mountain known as Lokāloka has
been installed as the outer border of the three worlds—Bhūrloka,
Bhuvarloka and Svarloka—to control the rays of the sun throughout the
universe.</p>
<p>All the luminaries, from the sun up to Dhruvaloka, distribute their
rays throughout the three worlds, but only within the boundary formed
by this mountain. Because it is extremely high, extending even higher
than Dhruvaloka, it blocks the rays of the luminaries, which therefore
can never extend beyond it.</p>
</blockquote>
<p>So it is very clear. Sun rays goes only upto svarga loka. Lokaloka mountain blocks the sun rays from going up further.</p>
<p>Gayatri mantra is very right in mentioning only earth,bhuvar,svarga loka as lokas sun rays would reach.</p>
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<p>I have observed that many Hindus today put a strong focus on liturgy (rituals, cracking coconuts, offering flowers, lighting diyas etc) and narratives (Hindu mythological stories,Puranas, Ramayana,Mahabharat etc). Whilst these aspects of Hinduism may be important, can they be said to be essence of Hinduism?</p>
<p>There is a rich spiritual philosophy within the Vedas, Upanishads, and the Gita. However I have seen that many Hindus today have little interest or knowledge on these topics.</p>
<p>I understand that Hinduism is very diverse and pluralistic and every person will choose a path suitable for them. But having said this what is the true goal of Hinduism?</p>
<p>If you say it is moksha, or self realization then why does there appear to be so little focus on this? Why is there so much attention to the more superficial aspects of Hinduism? What are today's Hindus trying to achieve by being Hindu?</p>
<p>Is Hinduism really 'just a way of life' with no real purpose or meaning?</p>
| 4150 | 4148 | 17 | 2 | 4148 | 10 | What is the ultimate goal of Hinduism? | 3 | 4150 | <p>To be frank, there is no single ultimate goal of Hinduism. Why? Because, Hinduism has different philosophical systems and even within different systems there are different schools of thought. Every school of thought has its own ultimate goal or objective defined for life which contradict to one another. Hence, <em>there is no single ultimate goal that is shared by all Hindus</em>. So <strong>the true goal of Hinduism is determined and dependent upon the school of thought one follows</strong>.</p>
<p>Many would say the four <em>purusarthas</em> (dharma, artha, kama and moksha) are the objective of Hinduism. Well, while that's mostly true, when we come to the <em>bhkati</em> school of thought, they are rejected outright from the beginning. Take Shrimad Bhagavatam for example:</p>
<blockquote>
<p><em>dharmaḥ projjhita-kaitavḥ</em> — Completely rejecting all religious activities (<em>dharma, artha, kama, moksha</em>) which are materially motivated, this Bhāgavata Purāṇa propounds the highest truth, which is understandable by those devotees who are fully pure in heart. [SB - 1.1.2]</p>
</blockquote>
<p>Let's consider the Vedas, upon which Hinduism is mostly based. The Vedas itself consist of mutually opposing sections. The <em>Karma Kanda</em> suggests methods and ways to perform sacrifice etc. to attain heaven and other higher planes but the <em>Jnana Kanda</em> suggests to go beyond all these rituals and realize the true Self. So what will one chose? It simply depends upon the nature of the people:</p>
<blockquote>
<p>Thus, due to the great variety of desires and natures among human beings, there are many different theistic philosophies of life, which are handed down through tradition, custom and disciplic succession. There are other teachers who directly support atheistic viewpoints. [SB - 11.14.8]</p>
</blockquote>
<p>Hinduism is the natural religion. It is because it takes into account the real nature of people (categorises them into <em>satva</em>, <em>rajas</em>, <em>tamas</em>) and instead of imposing one single way for all, it suggests different ways for people of different nature and different needs. Hence, some people worship gods, perform rituals etc. to accumulate <em>punya</em> and go to heaven, while some others gain knowledge, realize the true Self or worship the Supreme either with or without a form:</p>
<blockquote>
<p>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. [BG - 17.4]</p>
</blockquote>
<h1>Reason behind rituals</h1>
<p>Hinduism is not only a religion of hereafter, but also a religion focused on the present which you can say as a way of life. So apart from different philosophies that preach the absolute truth, there are also branches of knowledge in it like <em>Jyotisha</em>, <em>Yoga</em>, etc. which deal with removing obstacles, pain, etc. in this life. So <strong>many people although are not interested in the ultimate objective of life, are certainly interested in living a happy life here with all material comforts.</strong> So they perform many small and big rituals for that purpose which are supposed to bring auspiciousness, increase wealth, remove obstacles, etc. and thus make one happy. Due to <em>maya</em> or ignorance people do not know where the true happiness is. Hence, they focus on the superficial aspect of Hinduism:</p>
<blockquote>
<p>O best among men, the intelligence of human beings is bewildered by My illusory potency, and thus, according to their own activities and whims, they speak in innumerable ways about what is actually good for people. [SB - 11.14.9]</p>
<p>Some say that people will be happy by performing pious religious activities. Others say that happiness is attained through fame, sense gratification, truthfulness, self-control, peace, self-interest, political influence, opulence, renunciation, consumption, sacrifice, penance, charity, vows, regulated duties or strict disciplinary regulation. Each process has its proponents. [SB - 11.14.10]</p>
</blockquote>
<h1>Reason behind narrating stories</h1>
<p>Apart from people who are only interested in the materialistic mode of life, there are also people who are interested in God and the higher goods. But they may not be spiritually advanced. For such people the activity and pastimes of God and His many incarnations as described in Ramayana, Mahabharat, etc. provide faith, belief and interest. <strong>By hearing God's activity and pastimes through stories they obtain devotion through hearing which is known as <em>shravana bhakati</em></strong> Hence, many scriptures describe the benefit of at least hearing or reading God's activities in it if one is not able to do anything else spiritual. As hearing stories is easy and doesn't require much effort, many persons narrate them and give <em>pravachan</em> etc. which others listen. But this is not the essence of Hinduism. Neither by giving <em>pravachan</em> (discourses) nor by listening to stories God or the Self is achieved:</p>
<blockquote>
<p>The Self is neither obtained through discourses, nor through much hearing and not even through knowledge and intelligence. [Katha. Up. - 1.2.23]</p>
</blockquote>
<p>Narrating and hearing stories is only good in the sense that something is better than nothing.</p>
<h1>Is Hinduism really 'just a way of life'?</h1>
<p>No, it's not. It's way more than that. How? Because when we say just a way of life we mean life on earth alone, or any other higher material plane. But Hinduism is not just limited to that. Not only it shows the ways up, but also it preaches the real blissful nature of our true Self and motivates us to attain that supreme goal going where one will never have to come back here again. So it's not just a system that shows how to live life here, but also states the value of human life and urges us to make the best use of it:</p>
<blockquote>
<p><em>uttiṣṭhata jāgrata prāpya varānnibodhata</em> [Kath. Up - 3.14]<br>
— Arise awake and understand the boon (of human life) you have attained.</p>
<p>The doors of liberation are opened wide to one who has achieved human life. But if a human being simply devotes himself to family life like the foolish bird in this story, then he is to be considered as one who has climbed to a high place only to trip and fall down. [SB - 11.7.74]</p>
</blockquote>
<h1>To sum it up philosophically</h1>
<p>Philosophically, to sum it up, most systems in Hinduism (Nyaya, Samkhya, Yoga.. .the five) consider <em>dukha nivritti</em> (avoiding suffering) as the goal of life and so they invent and preach various ways for this. But the Vedanta school of thought preaches <em>ananda prapti</em> (attaining bliss) is the ultimate goal of life as by attaining bliss suffering will itself cease. And it shows attaining God, who Himself is always blissful, as the only way of attaining such ever lasting bliss. But then as God is both with and without form and qualities, there are different methods and schools of thought regarding this. </p>
<p>To sum it up in one line, <strong>attaining eternal happiness or bliss, which is synonymous with God, <em>moksha</em>, liberation, etc. is the ultimate objective that every one shares</strong>, but the definition of God, <em>moksha</em>, etc. drastically changes by the school of though one follows. </p>
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<p>I have not found any specific reference to the age of each of the Pandavas, like Arjuna and Bheema when they fought the epic Mahabharata battle.</p>
<p>It will be also interesting to know the age of Bhishma pitamah during the Mahabharata war as he saw many generations of his own family unfold in front of his own eyes.</p>
<p>Their ages were not mentioned in various TV episodes of Mahabharata.</p>
| 5171 | 5170 | 26 | 2 | 5170 | 10 | What were the ages of Pandavas & other characters during the Mahabharata war? | 6 | 5171 | <p>As per <a href="http://www.hindunet.org/hindu_history/ancient/mahabharat/mahab_patnaik.html" rel="noreferrer">this research article</a> of Mahabharat timeline, Yudhisthira was 91 years old at the time of Mahabharat war. And since all other pandava brothers were younger nearly by one year successively (excluding Sahadeva), there ages at the time of war would have been as below approximately:</p>
<blockquote>
<p>Yudhistihra - 91 yrs, Bhima - 90 yrs, Arjuna - 89 yrs, Nakula and Sahadeva - 88 yrs</p>
</blockquote>
<p>However, <a href="http://ancientvoice.wikidot.com/longevity-of-bhishma-and-vyasa" rel="noreferrer">this other site</a> states the age of Yudhistira as 49 years and Devavrata as 140 years. But the first site calculations seem to be more perfect than this one although that doesn't says Bhisma or Devavrata's age. I have found <a href="http://www.geni.com/people/BHEESHMA-DEVAVRATA-SHANTANU/6000000018288936308" rel="noreferrer">this site</a> while searching today which also says the age of Bhisma was nearly 140 while dying as per his year of birth and death.</p>
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<p>At the end of each chapter of Bhagwat gita, I found "Om Tat Sat".</p>
<p>My questions are:</p>
<ul>
<li>What Is the meaning of Om Tat sat Or Hari Om Tat Sat?</li>
<li>What is the significance of writting this at the end?</li>
</ul>
| 5214 | 5206 | 9 | 2 | 5206 | 11 | What is the meaning of Om Tat Sat? | 3 | 5214 | <p>The meaning of "Om Tat Sat" is given by Shri Krishna in the Bhagavad Gita. <a href="https://hinduism.stackexchange.com/a/749/38">Om denotes Brahman</a>, <em>Tat</em> (that) also means Brahman like in the popular <em>mahavakya</em> of the Upanishad <em>Tat twam asi</em> (you are That), and <em>Sat</em> (truth) also means Brahman. So these are the three names of Brahman, the absolute truth:</p>
<blockquote>
<p><em>oṁ tat sad iti nirdeśo brahmaṇas tri-vidhaḥ smṛtaḥ<br>
brāhmaṇās tena vedāś ca yajñāś ca vihitāḥ purā</em> [BG - 17.23]</p>
<p><strong>Meaning</strong><br>
From the beginning of creation, the three words oṁ tat sat were used to indicate the Supreme Absolute Truth. These three symbolic representations were used by brāhmaṇas while chanting the hymns of the Vedas and during sacrifices for the satisfaction of the Supreme.</p>
</blockquote>
<p>So in that verse Shri Krishna says "Om Tat Sat" is used during <em>yajnas</em> (sacrifices) and He explains on the verses following it (24,25,26,27) what the names mean. </p>
<p>And because <strong>reciting Gita is a <em>yajna</em> or sacrifice itself</strong> (BG - 18.70), at the end of each chapter "Om Tat Sat" is used just like any other <em>yajna</em> as explained by Shri Krishna in the above verse.</p>
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<p>I've always heard about the mother of the devas or precisely Indra that is Aditi. But who according to Hinduism is the father of Indra?</p>
| 5241 | 5239 | 8 | 2 | 5239 | 13 | Who is the father of Indra? | 3 | 5241 | <p>Indra's father is the sage Kashyapa, son of the sage Marichi who is one of the mind-born sons of Brahma. Kashyapa married numerous daughters of Brahma's other son Daksha, including Aditi, mother of the twelve Adityas which include Indra. This is confirmed in numerous scriptures. <a href="http://www.valmikiramayan.net/aranya/sarga14/aranya_14_frame.htm" rel="noreferrer">Here</a> is what the Aranya Kanda of the Ramayana says, for instance:</p>
<blockquote>
<p>Of them Kashyapa accepted eight slender-waisted daughters of Daksha Prajapati, namely Aditi, Diti, Danu, Kaalakaa and Taamra, Krodhavasha, also thus Manu and even Anala also as wives. Then Kashyapa is gladdened and said to those young wives, "You all shall deliver sons similar to me and who can sustain the three worlds." ... Aditi gave birth to <strong>twelve Adityas</strong>, the Sun-gods, eight Vasu-s, the Terrestrials-gods, eleven Rudraas, the Fury-gods, and two Ashvinis, the medicine-gods, total thirty-three of them.</p>
</blockquote>
<p>And <a href="http://www.sacred-texts.com/hin/m01/m01076.htm" rel="noreferrer">here</a> is what the Adi Parva of the Mahabharata says:</p>
<blockquote>
<p>And [Dakaha] bestowed ten of his daughters on Dharma, and thirteen on Kasyapa. And he gave twenty-seven to Chandra, who are all engaged in indicating time. And Kasyapa, the son of Marichi, begat on the eldest of his thirteen wives, <strong>the Adityas, the celestials endued with great energy and having Indra as their head</strong> and also Vivaswat (the Sun).</p>
</blockquote>
<p>Finally, <a href="http://www.vedabase.com/en/sb/6/6/chapter-view" rel="noreferrer">here</a> is what the Srimad Bhagavatam says:</p>
<blockquote>
<p>[Daksha] gave ten daughters in charity to Dharmarāja [Yamarāja], thirteen to Kaśyapa [first twelve and then one more], twenty-seven to the moon-god, and two each to Aṅgirā, Kṛśāśva and Bhūta. The other four daughters were given to Kaśyapa.... O King Parīkṣit, now please hear from me the names of Kaśyapa’s wives, from whose wombs the population of the entire universe has come. They are the mothers of almost all the population of the entire universe, and their names are very auspicious to hear. They are Aditi, Diti, Danu, Kāṣṭhā, Ariṣṭā, Surasā, Ilā, Muni, Krodhavaśā, Tāmrā, Surabhi, Saramā and Timi.... Now please hear me as I describe the descendants of Aditi in chronological order. In this dynasty the Supreme Personality of Godhead Nārāyaṇa descended by His plenary expansion. The names of the sons of Aditi are as follows: Vivasvān, Aryamā, Pūṣā, Tvaṣṭā, Savitā, Bhaga, Dhātā, Vidhātā, Varuṇa, Mitra, <strong>Śatru</strong> and Urukrama.</p>
</blockquote>
<p>Shatru is another name for Indra.</p>
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<h1>Translation & quest for an English online reference</h1>
<p>In <a href="http://www.advaita-vedanta.org/archives/advaita-l/2007-September/019370.html" rel="noreferrer">a post</a> of a certain online discussion group called Advaita-L, Ramesh Krishnamurthy found a reference for the following Sanskrit words:</p>
<p>"<strong><em><code>sā vidyā yā vimuktaye</code></em></strong>" (which I found translated as "<code>knowledge is one that liberates</code>", as a quote of a certain non-linguistic natural science publication).</p>
<ul>
<li>Is "<code>knowledge is one that liberates</code>" the most literal translation possible?</li>
</ul>
<p>The reference mentioned above is a 1910 edition (Bombay: Venkatesvara Steam Press) of the text called <strong>विष्णु पुराण (Viṣṇu Purāṇa)</strong>, which is ascribed to <em>पराशर ऋषि (Parāśara)</em>.</p>
<p>The text can be found in <a href="http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/3_purana/visnup_u.htm" rel="noreferrer">a document</a> in the online GRETIL-register of the university of Göttingen, as inputted by members of the SANSKNET-project.</p>
<ul>
<li>Does one perhaps know of a better (more reliable and/or better lay-outed) reference/online edition available of the Sanskrit source text, containing this shloka? Perhaps at DSpace.wbpublibnet.gov.in or at the Digital Library of India (DLI)?</li>
</ul>
<hr>
<p>The full shloka is as follows:</p>
<pre><code>tatkarma yan na bandhāya sā vidyā yā vimuktaye |
āyāsāyāparaṃ karma vidyānyā śilpanaipuṇam || ViP_1,19.41 ||
</code></pre>
<ul>
<li>Might I ask for your help to translate these surrounding sentences as well, i.e. the full shloka?</li>
<li>How would one write the full shloka without the transliteration, i.e. in the original Sanskrit alphabet?</li>
</ul>
<p>I hoped to find the translation e.g. in the <strong>Viṣṇu Purāṇa</strong> at sacred-texts.com, archive.org, DSpace.wbpublibnet.gov.in or at Digital Library of India (DLI).</p>
<ul>
<li>Can a free English translation of the <strong>Viṣṇu Purāṇa</strong>, containing this shloka, be found online? Or perhaps, with a lot of luck: does a bilingual edition exists?</li>
</ul>
<h1>Location of the authorship</h1>
<p>A final question is about the authorship of the <strong>Viṣṇu Purāṇa</strong> / <strong>Vishnu Purana</strong>, which Wikipedia ascribes to <em>पराशर ऋषि (Parāśara / Parashara)</em> as a first narrator. Is it known where the stories were first narrated by him / where this first was written? Would India in general be correct and is a more specific geographic location known?</p>
| 5337 | 5335 | 5 | 2 | 5335 | 5 | Sanskrit: Full shloka of "sā vidyā yā vimuktaye" (translation & English online reference & oral and written author location) | 3 | 5337 | <p>This is my first post in this forum. I am happy that I have stumbled upon it. Anyways, I was the one who replied in the Wordreference thread: <a href="http://forum.wordreference.com/showthread.php?t=2962626" rel="noreferrer">http://forum.wordreference.com/showthread.php?t=2962626</a></p>
<p>So, I'll simply copy my answer from there for easy reference:</p>
<p>==============</p>
<p>I am sorry, I cannot help you with the references. Unfortunately, I am generally not familiar with Puranic literature. But I'll help you with a step by step translation of the verse your quoted, going from literal to idiomatic and also an attempt at a philosophical interpretation.</p>
<p>=====</p>
<p><strong>tat karma yan na bandhāya => That (tat) is 'work' (karma), which (yat) is not (na) for the bondage (bandhāya).</strong> The expression "is for something" is often used in Sanskrit idiomatically to mean "leads to something", "causes something" or "transforms into something". Thus, a more idiomatic reading here would be "(Only) that is (real) 'work', which does not lead to bondage." Philosophically, this invokes the doctrine of performing one's duties, remaining detached from its results, and for that matter from everything else. The idea is that 'work' (karman), or performance of one's duties, is worth only if it is done observing proper detachment, and thus does not lead to attachment (i.e. "bondage") to this world.</p>
<p><strong>sā vidyā yā vimuktaye => That (sā) is 'knowledge' (vidyā), which (yā) is for the liberation (vimuktaye).</strong> Again, this uses the same idiom as before, and thus really means: "(Only) that is (real) knowledge, which leads to liberation." Philosophically speaking, the liberation (vimukti/mokṣa) here refers to, at the very basic, to the emancipation from the cycle of (re-)birth and death. Thus the idea is that only that kind of knowledge and skill are worth, which lead to liberation from the worldly cycles of birth and death.</p>
<p><strong>āyāsāyāparaṃ karma => For hardship/effort (āyāsāya) is the 'other work' (aparaṃ karma).</strong> As familiar to us by now, this really means: "All other kinds of work lead to hardship," i.e. works and duties performed with attachment (i.e. hoping for a certain result, or for the love of someone/something) lead, in the long run, to sufferings. There is a little bit more to add about the choice of the word "apara-". I translate it here as "other", which is indeed one of this common meanings, and also a relevant reading as will be apparent from the next part of the verse, but it also has another usage especially in philosophical contexts where it serves as the antonym to "para-" (absolute, higher, etc.) Thus, a typical usage is "parā vidyā" = the "higher knowledge", which refers to the transcendental/spiritual knowledge (that leads to vimukti), and in contrast, "aparā vidyā" = the other/lower knowledge, which refers to our worldly knowledge (which often leads to "bondage"). Thus, in this context both readings - "other/worldly duties/works" will be appropriate for "aparaṃ karma", without any real difference in the philosophical interpretation.</p>
<p><strong>vidyānyā śilpanaipuṇam => The other (anyā) knowledge (vidyā) is skills in art/craft/etc. (śilpa-naipuṇam)</strong>, i.e. the other kinds of knowledge are mere worldly skills, and hence are probably not even worth being called knowledge/vidyā.</p>
<p>====</p>
<p>I am not the most philosophically inclined person. My knowledge of Hindu philosophy is mostly limited to normal cultural heritage knowledge, slightly augmented, maybe, by my relative acquaintance with the Sanskrit language, and to some limited extent with its literary works. My primary interest in Sanskrit is linguistic. So, please, don't consider my philosophical interpretations as the final words.</p>
<hr>
<blockquote>
<p>How would one write the complete shloka without the transliteration, i.e. in the original Sanskrit alphabet?</p>
</blockquote>
<p>Just to be clear (forgive me if I sound preachy, I am not trying to chastise you for a "mistake", I just want to clarify this point), there is no "Sanskrit" alphabet. Sanskrit has traditionally been written in dozens of scripts in various places and periods... and that too only after having had a millenium or more of oral-only existence before that. However, most modern publications use Devanāgarī as the default script. In that script it would look:</p>
<pre><code>तत्कर्म यन्न बन्धाय सा विद्या या विमुक्तये।
आयासायापरं कर्म विद्यान्या शिल्पनैपुणम्॥
</code></pre>
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<pre><code>"Gurur brahmaa gurur vishnuh
gurur devo maheshvarah
gurur saakshaat parabrahma
tasmai shree gurave namah."
</code></pre>
<blockquote>
<p>Translation: Know the Guru to be Brahma himself. He is Vishnu. He is also Shiva. Know Him to be the Supreme Brahman, and offer the adorations unto that peerless Guru.</p>
</blockquote>
<ul>
<li><p>Why is Guru equal to brahma, vishnu and maheshwara?</p></li>
<li><p>What is the exact meaning of "Guru" in this poem? </p></li>
</ul>
<p>And In Hinduism had some stories like, If God and Guru appears together, first touch Guru's feet and pray him before you pray God.</p>
<ul>
<li>Why is Guru so special in hinduism? </li>
</ul>
<p>Also I would like to know source of this famous sloka.</p>
| 5408 | 5376 | 15 | 2 | 5376 | 19 | Why "GURU" is equal to "supreme GODS"? | 10 | 5408 | <h1>Why is Guru equal to Brahma, Vishnu and Maheshvara</h1>
<p>This is because Guru is God Himself come in Human form. The Guru is the guide who knows the way to take the jiva to the top, which is re-union with God.</p>
<p><a href="http://www.dlshq.org/download/gurutattva.htm" rel="noreferrer">Sri Swami Sivananda says in 'Guru Tattva'</a>:</p>
<blockquote>
<p>The Guru is God Himself manifesting in a personal form to guide the aspirant. Grace of God takes the form of Guru. To see the Guru is to see God. The Guru is united with God. He inspires devotion in others. His presence purifies all.</p>
</blockquote>
<p>Why is He equal to Brahma, Vishnu and Maheshvara?</p>
<p>Advaitically speaking, the Guru has realized His true self. He has realized His true nature as Satchidananda or God. Thus verily He is God Himself come to help the jiva to this same realization.</p>
<p>Dualistically, He is equal to God, because it is God who sends the Guru to the aspirant. Thus He is a representative of God Himself.</p>
<p>Sri <a href="http://www.yogananda.com.au/pyr/pyr_guru2.html" rel="noreferrer">Paramhansa Yogananda Swami says that</a>:</p>
<blockquote>
<p>When a devotee prays intensely to God to know truth, God sends him a true guru to guide him. This divine grace comes to the devotee when he demonstrates his desire for liberation by sincere constancy in supplication to God.</p>
</blockquote>
<p>Thus it is evident that Guru comes to guide the seeker, He is sent by God (Brahma, Vishnu and Maheshvara) to guide Him. Thus in essence, he is equal to them.</p>
<h1>What is the exact meaning of this Shloka?</h1>
<p>Swamiji and also moonstar2001 have given some good possible translations of this Shloka, here is another one</p>
<blockquote>
<p>Guru is the source (brahma), the sustenance (vishnu) and end
(mahesvara) of My existence. I surrender to My Guru.</p>
</blockquote>
<h1>Why Guru is special in Hinduism?</h1>
<p>You want to go to Mount Kailash to see Maheshvara. But you do not know the way. You have to traverse through multiple forests and traps. It is filled with dangers of samsara. How to get there?</p>
<p>Now suppose you meet a guide, who has already been to Kailash, and He agrees to take you to Kailash. Then you would be able to easily get there isn't it. There is no need to worry, for the guide has already been there before! This is the importance of Guru.</p>
<p>Sri Swami Sivananda says in 'Guru Tattva' by Sri Swami Sivananda:</p>
<blockquote>
<p>For a beginner in the spiritual path, a Guru is necessary. To light a candle, you need a burning candled Even so, an illumined soul alone can enlighten another soul.</p>
</blockquote>
<p>In other words following Guru and His teachings is the greatest of all Yogas. It is the easiest of all paths.</p>
<p>Sri Swami Sivananda says in 'Guru Tattva':</p>
<blockquote>
<p>Guru-Bhakti Yoga is a Yoga by itself.</p>
<p>Yoga of Guru-Bhakti is the real safe Yoga which can be practised without any fear.</p>
<p>Grace of Guru is the end or goal of Guru-Bhakti Yoga.</p>
</blockquote>
<h1>Who is the real Guru?</h1>
<p>In reality, there is no Guru, other than God Himself. As swamiji has said, this Shloka can also be translated in the reverse, that Brahma, Vishnu, Mahehvara, they are the only Guru.</p>
<p>Sri Ramakrishna Paramhansa says Gospel of Sri Ramakrishna = that Satchidananda is the only Guru.</p>
<blockquote>
<p>Satchidananda alone is the Guru. If a man in the form of a guru awakens spiritual consciousness in you, then know for certain that it is God the Absolute who has assumed that human form for your sake. The guru is like a companion who leads you by the hand. After the realization of God, one loses the distinction between the guru and the disciple. ‘That creates a very difficult situation; there the guru and the disciple do not see each other.</p>
</blockquote>
<p>So in other words, there is no difference between God and Guru. From the disciple's point of view, Guru is God Himself. Because it is through Him that one reaches God.</p>
<p>From the point of view of the Guru, the Guru is merely an instrument. It is God who is doing the teaching. The Guru has no ego whatsoever that He is the 'teacher' of any kind. he simply serves God. It is really God, Satchidananda who transforms and liberates the individual. All the best!!</p>
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<p>I always wanted to read Bhagavad Gita but didn't get time. Recently one of my friend suggested to read it.</p>
<p>I have the following questions:</p>
<ul>
<li>Can anybody suggest me how to get started with Bhagavad Gita?</li>
</ul>
<p>I know it is a sequence of dialogues between Arjuna and Lord Krishna. Do I have to go through the Mahabharata to understand Bhagavad Gita?</p>
<ul>
<li>In which language should I read?</li>
</ul>
<p>I know it was originally written in Sanskrit, but I'm not comfortable with it. Hindi or English would be fine.</p>
<ul>
<li>How Bhagavad Gita will change my life?</li>
</ul>
<p>I'm not too religious but have a deep respect for our ancient teachings.</p>
| 5415 | 5404 | 27 | 2 | 5404 | 35 | How to start reading Bhagavad Gita? | 7 | 5415 | <p>The Gita is one of the 3 pillars of modern Vedanta (the other two being the Upanishads and the Brahma-Sutras). There are many translations in many different languages. Read in the language that you are comfortable with. Chanting in Sanskrit is ok, but if you do not study it in a language that you understand, it is the same as a parrot mimicking human speech. Your aim is to to understand Krishna's message in the Gita, not to intone Sanskrit correctly.</p>
<p>Krishna says (<a href="https://archive.org/stream/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya#page/n533/mode/2up" rel="noreferrer">Gita 18. 70-71</a>):</p>
<blockquote>
<p>And he who will study this sacred dialogue of ours--by him shall I have been worshiped through knowledge as a sacrifice; such is My judgement.</p>
<p>And the man who hears this, full of faith and free from malice--even he, liberated from sin, shall attain the happy regions of the righteous.</p>
</blockquote>
<p>There are several ways to study the Gita;</p>
<p>First, a daily reading of either a chapter or the 24 verses/full chapter method. Many people do this in the morning as part of their morning daily devotions. Read without commentaries. There are 700 verses in the Gita, the 24 verse/full chapter method means you will complete 1 reading in 1 lunar month.</p>
<p>Second, study some commentary on the meaning of the Gita, but not as part of your daily reading.</p>
<p>Third, pick out those verses that have the most meaning to you. Make a list.</p>
<p>Fourth, memorize some or all of those verses.</p>
<p>Fifth, if you are ambitious, memorize the entire Gita.</p>
<p>Even more ambitious? Learn Sanskrit and read in Sanskrit.</p>
<p>A daily reading will give you strength and after many readings a deeper insight into its subtle meanings.</p>
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<p>When a soul can not affect by sadness or happiness then how after death it will feels pleasure or sorrow in heaven or hell.</p>
<p>In the Bhagavad Gita Lord Krishna said: </p>
<blockquote>
<p>Chapter-2 Verse 23</p>
<p>नैनं छिन्दन्ति शस्त्राणि नैनं दहति पावकः |<br>
न चैनं क्लेदयन्त्यापो न शोषयति मारुतः ||२.२३||</p>
<p>nainaṃ chindanti śastrāṇi nainaṃ dahati pāvakaḥ |<br>
na cainaṃ kledayantyāpo na śoṣayati mārutaḥ ||2.23|| </p>
<p>Meaning:- The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind."</p>
</blockquote>
<p>But still in the same scripture He is saying that after death people will go either to hell or heaven according to their "Karma" and there they will enjoy a lot of happiness and share the joy whatever god/Deva used to enjoy. If soul can't be affected by these thing, how can it enjoy or suffer from these things?</p>
| 5449 | 5440 | 7 | 2 | 5440 | 7 | How can a soul enjoy or suffer when it is not harmed by anything? | 4 | 5449 | <h1>Can the Soul take birth in higher planes or lower planes?</h1>
<p>The soul is never born and it never dies. The soul is indivisible, eternal and invincible.</p>
<p>Sri Krishna says in Gita 2:20</p>
<blockquote>
<p>The soul never takes birth and never dies at any time nor does it come into being again when the body is created. The soul is birthless, eternal, imperishable and timeless and is never destroyed when the body is destroyed.</p>
</blockquote>
<h1>Then who is it that takes birth?</h1>
<p>It is the body takes birth and not the soul. As you have quoted already that </p>
<p>Sri Krishna says in Gita 2:22</p>
<blockquote>
<p>Just as a man giving up old worn out garments accepts other new apparel, in the same way the embodied soul giving up old and worn out bodies verily accepts new bodies.</p>
</blockquote>
<h1>Then who is enjoying and suffering in the various planes of existence?</h1>
<p>The one who is in ignorance is the one who suffers. The one who thinks He is the body, that person is the one who suffers in all the worlds.</p>
<p>Sri Krishna says in Gita 2:71</p>
<blockquote>
<p>That person attains peace who giving up all material desires for sense gratification lives free from attachment, free from false ego and sense of proprietorship.</p>
</blockquote>
<p>So basically in other words, the one who has realized that He is the Soul, knows that all suffering DOES NOT HARM him in any way. All the sufferings are only at body-level and the soul is unaffected.</p>
<p>But the one in ignorance, who thinks that he is the body, undergoes various suffering, because he is mistaken his true identity. He seeks sense gratification, because sense gratification pleases the body and He thinks He is the body. Thus in His endeavour for sense gratification, He is put through several turmoils due to the working of the various gunas.</p>
<p>Sri Krishna says in Gita 2:42,43</p>
<blockquote>
<p>O Arjuna, men of limited understanding presume speculative interpretations of the Vedic scriptures, advocating that there is no divine principle in creation; full of lascivious desires, aiming to attain the lush heavnly worlds; they glorify only the statements in the Vedas which are pleasing to their <strong>senses; performing numerous ostentatious rituals productive of good birth, wealth and power insuring sense enjoyment and worldly pleasures</strong></p>
</blockquote>
<p>Thus they suffer because they think they are the body, and not the soul.</p>
<p>All the best!</p>
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<p>With current progress in science and technology it's a known fact that there are <a href="http://en.wikipedia.org/wiki/Observable_universe#Extrapolation_from_number_of_stars" rel="nofollow noreferrer">more than 10^22 stars</a> in the visible universe. Many of them are much bigger, brighter than our Sun and exist even before. Our Sun is just medium sized and one of the many stars.</p>
<p>Since Shri Krishna himself is a form of supreme god, he must know that our Sun alone cannot lighten the whole universe. But in <a href="http://www.vedabase.com/en/bg/13/34" rel="nofollow noreferrer">Chapter-13, Verse-34</a> he still says so:</p>
<blockquote>
<p>yathā prakāśayaty ekaḥ kṛtsnaṁ lokam imaṁ raviḥ<br>
kṣetraṁ kṣetrī tathā kṛtsnaṁ
prakāśayati bhārata</p>
</blockquote>
<p>Translation: </p>
<blockquote>
<p>O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire
body by consciousness.</p>
</blockquote>
<p>I see the similar translation everywhere. But god cannot make such mistake irrespective of the era of scientific knowledge.</p>
<p>Does that mean that the word <strong>lokam</strong> refers to the earth alone? </p>
| 5448 | 5447 | 9 | 2 | 5447 | 9 | Chapter-13, Verse-34: Why Lord Krishna says "... Sun alone lightens the whole universe ..."? | 3 | 5448 | <p>It's just a case of translation</p>
<p>Let's see what other commentaries contain</p>
<p>Sri Ramanuja's commentary of the same verse:</p>
<blockquote>
<p>As the ‘one sun’ illumines ‘all this world’ by his radiance, so the ‘knower of the body’ illumines the entire Ksetra, i.e., the body, by Its own knowledge, within and without and from head to toe, by conceiving ‘This my body is of this nature.’ This self of the said nature is totally different from the body, because It is the knower of the body. The body is the object of Its knowledge and is therefore different from It, even as the illuminating sun is totally different from the illumined world.</p>
</blockquote>
<p>Sri Shankaracharya's commentary of the gita:</p>
<blockquote>
<p>Yatha, as; ekam, the one; ravih, sun; prakasayati, illumines; imam, this; krtsnam, whole; lokam, world tatha, similarly;-who?-ksetri, the Knower of the field, i.e. the supreme Self, though one; prakasayati, illumines; krtsnam, the whole; ksetram, field, from the ‘great elements’ to ‘fortitude’ (cf. 5-6). Here the illustration of the sun serves to highlight two aspects of the Self, viz that, like the sun, the Self is one in all the fields, and that It remains unaffected. This verse is meant for summarizing the idea of the whole of this chapter:</p>
</blockquote>
<p>Bhagavad Gita as it is:</p>
<blockquote>
<p>O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the body, illuminate the entire body by consciousness.</p>
</blockquote>
<p>So basically loka means 'world' in sanskrit. However the word 'world' does not have any one specific meaning. World could mean planet which in this case is Earth, it could mean this Universe, or it could mean anything.</p>
<p>Here is the list of possible meanings of the word 'world' [reference: wiki]</p>
<ol>
<li>the earth, together with all of its countries, peoples, and natural features.</li>
<li>all of the people, societies, and institutions on the earth.</li>
<li>the material universe or all that exists; everything.</li>
<li>group of living things.</li>
<li>the people, places, and activities to do with a particular thing.</li>
</ol>
<p>Now you tell me, what did Sri Krishna mean when He said 'world'? Since you already know that the Sun illumines the Earth, and not the Universe, and as you rightly said, Sri Krishna knows everything, so here are the two possible answers:</p>
<ol>
<li>The word 'loka' does not refer to Universe in this specific context. or</li>
<li>The Sun referred to here is not the Physical sun, but rather the more general Sun-concept (for example, we say each solar system has its own Sun, but actually each solar system has its own 'Star'. It is only the star in our system that is called the 'Sun' but still we use it interchangeably).</li>
</ol>
<p>All the best!!</p>
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<p>Please someone translate the following mantras of Atharva veda Book 6- hymn 21, hymn 30,31, hymn 136,137 to English prose from Sanskrit?</p>
<p>As I don't know sanskrit. I read online that they promote hair growth. </p>
<ul>
<li>How to chant these mantras? or </li>
<li>What is the complete procedure to recite it effectively?</li>
</ul>
| 6500 | 5471 | 8 | 2 | 5471 | 7 | Charm to promote hair growth Atharva veda | 4 | 6500 | <p>Here are the hymns of Atharvana Veda Book 6 pertaining to hair growth in Sanskrit, along with links to their English translations:</p>
<p><a href="http://www.sacred-texts.com/hin/av/av06021.htm" rel="noreferrer">Book 6 Hymn 21: A charm to strengthen hair and promote its growth</a></p>
<blockquote>
<p>imā́ yā́s tisráḥ pr̥tʰivī́s tā́sāṃ ha bʰū́mir uttamā́ |</p>
<p>tā́sām ádʰi tvacó aháṃ bʰeṣajáṃ sám u jagrabʰam ||</p>
<p>śréṣṭʰam asi bʰeṣajā́nāṃ vásiṣṭʰaṃ vī́rudʰānām |</p>
<p>sómo bʰága iva yā́meṣu devéṣu váruṇo yátʰā ||</p>
<p>révatīr ánādʰr̥ṣaḥ siṣāsávaḥ siṣāsatʰa |</p>
<p>utá stʰá keśadŕ̥ṁhaṇīr átʰo ha keśavárdʰanīḥ ||</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/av/av06030.htm" rel="noreferrer">Book 6 Hymn 30: A charm to promote the growth of hair</a></p>
<blockquote>
<p>devā́ imáṃ mádʰunā sáṃyutaṃ yávaṃ sárasvatyām ádʰi maṇā́v acarkr̥ṣuḥ |</p>
<p>índra āsīt sī́rapatiḥ śatákratuḥ kīnā́śā āsan marútaḥ sudā́navaḥ ||</p>
<p>yás te mádo 'vakeśó vikeśó yénābʰihásyaṃ púruṣaṃ kr̥ṇóṣi |</p>
<p>ārā́t tvád anyā́ vánāni vr̥kṣi tváṃ śami śatávalśā ví roha ||</p>
<p>bŕ̥hatpalāśe súbʰage várṣavr̥ddʰa ŕ̥tāvari |</p>
<p>mātéva putrébʰyo mr̥ḍa kéśebʰyaḥ śami ||</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/av/av06136.htm" rel="noreferrer">Book 6 Hymn 136: A charm to promote the growth of hair</a></p>
<blockquote>
<p>devī́ devyā́m ádʰi jātā́ pr̥tʰivyā́m asy oṣadʰe |</p>
<p>tā́ṃ tvā nitatni kéśebʰyo dŕ̥ṃhaṇāya kʰanāmasi ||</p>
<p>dŕ̥ṃha pratnā́n janáyā́jātān jātā́n u várṣīyasas kr̥dʰi ||</p>
<p>yás te kéśo 'vapádyate sámūlo yáś ca vr̥ścáte |</p>
<p>idáṃ táṃ viśvábʰeṣajyābʰí ṣiñcāmi vīrúdʰā ||</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/av/av06137.htm" rel="noreferrer">Book 6 Hymn 137: A charm to promote the growth of hair</a></p>
<blockquote>
<p>yā́ṃ jamádagnir ákʰanad duhitré keśavárdʰanīm |</p>
<p>tā́ṃ vītáhavya ā́bʰarad ásitasya gr̥hébʰyaḥ ||</p>
<p>abʰī́śunā méyā āsan vyāménānuméyāḥ |</p>
<p>kéśā naḍā́ iva vardʰantāṃ śīrṣṇás te asitā́ḥ pári ||</p>
<p>dŕ̥ṃha mū́lam ā́graṃ yacʰa ví mádʰyaṃ yāmayauṣadʰe |</p>
<p>kéśā naḍā́ iva vardʰantām śīrṣṇás te asitā́ḥ pári ||</p>
</blockquote>
<p>Note that the proper use of Vedic mantras is discussed in the Brahmanas of the Vedas, but Gopatha Brahmana of the Atharvana Veda in Sanskrit is only <a href="http://archive.org/download/gopathabrahmanao00gopauoft/gopathabrahmanao00gopauoft_bw.pdf" rel="noreferrer">available in Sanskrit</a> as far as I can tell.</p>
<p>And more importantly, as others have pointed out chanting these mantras on your own without someone (a Guru or priest) to instruct you in person on proper procedure is vanishingly unlikely to lead to the positive effects you're looking for, and it may well lead to negative effects. So this answer is for informational purposes only, not a guide on how to do it.</p>
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<p>Every year we celebrate <strong>Maha Shiva Ratri</strong> Festival and every time one question roaming in my mind and that is "Why"?</p>
<ul>
<li>Why do we celebrate this festival? </li>
</ul>
<p>Every Festival have its meaning but I don't know very much about this festival.</p>
<ul>
<li>What is story behind this festival?</li>
</ul>
| 5486 | 5483 | 11 | 2 | 5483 | 7 | Why do we celebrate Maha shivratri festival? | 5 | 5486 | <p><strong>Mahashivratri is the day, Lord Shiva was married to Godess Parvathi.</strong> Maha Shivaratri is celebrated on the Krishna Paksha Chaturdashi of Hindu calendar month Maagha as per Amavasya-ant month calculation.</p>
<p>It is said that the benefits of powerful ancient Sanskrit mantras such as Maha Mrityunjaya Mantra increase greatly on this night.</p>
<p>The festival is principally celebrated by offerings of Bael leaves to Shiva, all-day fasting and an all-night-vigil (jagaran). All through the day, devotees chant "Om Namah Shivaya", the sacred mantra of Shiva. Penances are performed in order to gain boons in the practice of Yoga and meditation, in order to reach life's highest good steadily and swiftly.</p>
<p>Source Wiki : <a href="http://en.wikipedia.org/wiki/Maha_Shivaratri" rel="nofollow">Mahashivratri</a>.</p>
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<p>I heard that Ravana thought to do some good things to this world, specifically three things. I remember only one which is <em>removing salt from oceans and making the water drinkable</em>. </p>
<p>I heard that these thoughts were before he abducts Goddess Sita.</p>
<p>Can someone please list those three things which Ravana thought to do? and also why he didn't do those things? (<em>Was he got diverted somehow?</em>)</p>
| 7600 | 6494 | 9 | 2 | 6494 | 4 | What were the three good things Ravana thought to do? | 4 | 7600 | <p>Raavan thought to do the following 4 things:</p>
<ul>
<li>Making sea water drinkable </li>
<li>Making Moon Scarless </li>
<li>Building staircase from earth to heaven </li>
<li>Making Fire smoke free.</li>
</ul>
<p>I heard these from many saints in satsangs. Sorry, I don't have many references but I am attaching this YouTube video link (starts from 7.31 min) of this <a href="https://youtu.be/YEuc1iigOQY?t=7m31s" rel="nofollow">brahmagyani saint</a>.</p>
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<ul>
<li><p>What is the oldest idol of any Hindu God being found anywhere in the world?</p></li>
<li><p>If possible provide some details about how much old it was.</p></li>
<li><p>How did it look like? And what material was it made of?</p></li>
</ul>
<p>Please provide any image of the same if possible.</p>
| 6512 | 6508 | 17 | 2 | 6508 | 10 | Do we have any details about the oldest idol of any Hindu God found anywhere in the world? | 4 | 6512 | <p>Before the Kali Yuga, idols were few and far between, because the <a href="http://en.m.wikipedia.org/wiki/Pancharatra#Divine_Manifestation" rel="nofollow noreferrer">Archa</a> form of gods hadn't really been established yet. Still, there are many idols that date back to the periods of the Ramayana and Mahabharata. But there are other idols even older than those. Here are three contenders for the oldest idol:</p>
<ol>
<li><p>As I discuss in <a href="https://hinduism.stackexchange.com/a/267/36">this answer</a>, the Shiva Purana relates a famous story about a contest that Brahma and Vishnu had, in which they raced to the top and bottom of a pillar of fire that Shiva had turned into. It's unclear when this contest took place; the Shiva Purana suggests that it happened close to the time of creation, but there's reason to believe that the account found in the Shiva Purana is a later interpolation. There are also claims that the story is old enough to be mentioned in the Brahmanas of the Rig Veda, but as I discuss in <a href="https://hinduism.stackexchange.com/q/4068/36">this question</a>, I haven't been able to find such a mention. </p>
<p>Regardless of when the contest took place, it's clear where it took place: the <a href="http://en.m.wikipedia.org/wiki/Arunachala" rel="nofollow noreferrer">Arunachala</a> hill in the town of Tiruvannamalai in Tamil Nadu. After the contest was over, Shiva transformed his form as a pillar of fire into a Shiva Linga, the famous Arunachaleshwara Lingam, which you can see here:</p>
<p><img src="https://i.stack.imgur.com/BRGpK.jpg" alt="enter image description here"></p>
<p>Note that this isn't the only occasion where Shiva appeared as a pillar of light; he appeared in 12 other places, the sites of the famous Jyotirlingas, for instance the Tryambakeshwara linga whose story I discuss in my answer <a href="https://hinduism.stackexchange.com/a/2572/36">here</a>. You can see pictures of all 12 Jyotirlingas <a href="http://www.walkthroughindia.com/festivals/the-12-jyotirlingas-of-the-great-god-of-gods-lord-shiva/" rel="nofollow noreferrer">here</a>, but I think those appearances of Shiva all happened after his appearance in Arunachala.</p></li>
<li><p>Most people only know the story of Vishnu's incarnation as <a href="http://en.wikipedia.org/wiki/Varaha" rel="nofollow noreferrer">Varaha the boa</a>r up to the part where he defeats the demon Hiranyaksha and rescues the earth from the water. But as I discuss in <a href="https://hinduism.stackexchange.com/a/2086/36">this answer</a>, afterwards he came down and started living on the Earth for the benefit of his devotees, and in fact <strong>Varaha is still alive to this day</strong>, on the western bank of the Swamipushkarini lake near Tirupati. (In fact the original name of the Tirupati area is Adi Varaha Kshetra - the place of the first Varaha.) Devotees of the Tirumala Venkateshwara Temple in Tirupati, located on the southern bank of Swamipushkarini, are supposed to first worship Varaha in the western bank.</p>
<p>In any case, since Varaha lives in that area, there is a temple for him on the western bank, the great <a href="http://www.tirumala.org/ptv_tm_varaha.htm" rel="nofollow noreferrer">Varaha Swami temple</a>, and it contains a Swayambhu (divinely created) statue of Varaha:</p>
<p><img src="https://i.stack.imgur.com/8N3ep.jpg" alt="enter image description here"></p>
<p>Now Vishnu's incarnation as Varaha happened at the beginning of the Kalpa; in fact that is why the present Kalpa is called Shwetavaraha Kalpa, or the Kalpa of white Varaha. So this idol is certainly one of the oldest idols.</p></li>
<li><p>Now we come to what I think is the real oldest idol in existence. Shortly after the birth of Brahma, which I discuss in <a href="https://hinduism.stackexchange.com/a/259/36">this answer</a>, Brahma started praying to Vishnu (perhaps with the hymn Purushagati, as I discuss <a href="https://hinduism.stackexchange.com/a/5396/36">here</a>). As a result, Vishnu appeared before him and gave Brahma a divine statue of Vishnu lying down on the serpent Adiseshan. Much later, Surya the sun god began to worship it, and then Surya's grandson Ikshvaku had the statue brought to Ayodhya so that he could continue worship it. The statue was passed down through the kings of Ayodhya, until it came to the possession of Rama. Rama gave it to Ravana's brother Vibhishana, who planned to install it in Lanka. But on his journey from Ayodhya to Lanka, Vibhishana put the statue down in the island of Sri Rangam in the middle of the Kaveri river, so that he could bathe in the holy Kaveri. When he came back, he found that he could not pick up the statue with all his might - Vishnu wanted to stay in Sri Rangam.</p>
<p>This statue is the idol of the famous <a href="http://en.m.wikipedia.org/wiki/Sri_Ranganathaswamy_Temple,_Srirangam" rel="nofollow noreferrer">Ranaganatha temple</a> in Sri Rangam:</p>
<p><img src="https://i.stack.imgur.com/JFXFM.jpg" alt="enter image description here"></p>
<p>Considering that it was worshipped by Brahma from the time he was born, Ranganatha is probably the oldest statue on Earth.</p></li>
</ol>
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<p>I have the "Vivekachudamani" of Adi Sankaracharya in Sanskrit language with word-by-word meaning in Hindi but still I am finding very difficult to understand it.</p>
<ul>
<li>Is there any Online site (for Hard copy/ soft copy) available in English/Hindi translation or commentaries of "Vivekachudamani" in order to understand it's Adhyatmik rahashya? or</li>
<li>Does any YouTube link available on this(for easy reference)?</li>
</ul>
<p>As per one of spiritual enlightened person said that, "Vivekachudamani (famous Sanskrit poem) is one of most perfect book to find a perfect Guru (By knowing his qualities) and become a prominent disciple and finally leads to (those who want/aspirant for) MOKSHA.</p>
<blockquote>
<p>The Vivekachudamani describes developing Viveka—the human faculty of discrimination— as the central task in the spiritual life and calls it the crown jewel among the essentials for Moksha. The title Vivekachudamani translates to <strong>Crest Jewel of Discrimination</strong>. It has the form of dialogue between the master and the disciple, where the master explains to the disciple the nature of the Atman and the ways to research and know the Atman. The book takes the disciple on a step by step instructions to reach Brahman. It then expounds the significance of Self Realisation, ways to reach it, and the characteristics of a Guru. It teaches the disciple the ways to attain Self-realization, methods of meditation (dhyana) and introspection of the Atman.</p>
</blockquote>
<p><a href="http://en.wikipedia.org/wiki/Vivekachudamani" rel="nofollow">Source</a></p>
| 6539 | 6535 | 6 | 2 | 6535 | 4 | Vivekachudamani Of Adi Sankaracharya | 3 | 6539 | <p><a href="http://www.universaltheosophy.com/sacred-texts/crest-jewel-of-wisdom/" rel="nofollow">This website</a> provides three translations of the Vivekachudamani. And <a href="http://www.realization.org/down/sankara.vivekachudamani.chaitanya.pdf" rel="nofollow">here</a> is one more translation, in PDF format.</p>
<p>As far as commentaries go, you can watch <a href="https://m.youtube.com/playlist?list=PLkpR1TQMei4Xo6N56szmxsAhH3KL9-koS" rel="nofollow">this</a> series of lectures on YouTube, or you can listen to <a href="http://hinduonline.co/AudioLibrary/Discources/CommentaryonVivekachudamaniParamarthananda.html" rel="nofollow">this</a> audio commentary by Swami Paramarthananda.</p>
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<p>I myself am an admirer of the Bhagavad Gita, and am a strong believer of its teachings. There is something, however, that still raises a question in my mind, that I cannot answer fully. I however believe that it arises because I have not yet fully understood its essence. It is said in Gita, that the Aatma (soul) is supreme, in the sense that it cannot be scorched by the fire, pierced by the weapon, dried by the wind,or soaked by the water. In other words, in its very true form, it is unaffected by any sort of external physical force. </p>
<p>Why is it then the situation, that when it resides in a mortal body, it forgets its true nature and falls prey to the trigunas (sattva, raja, tama) of maya? </p>
<p>If this did not happen, then there would not be any necessity for the Lord Himself to be incarnated and teach the supreme lesson to the trapped soul! Or, is it something, that is beyond the limits of our thoughts? </p>
| 6645 | 6625 | 5 | 2 | 6625 | 4 | Why does the soul fall prey to maya, when it resides in the body? | 4 | 6645 | <p>You are not in the body, you are only apparently in the body. There is no need for the Lord to do anything, you are already free. You cannot become something which you are not. If you were not already free, you could never become free. The Asthvakra Samhita (1.11) says - "A man who considers himself free is free indeed, a man who considers himself bound remains bound. This popular saying is true - as one thinks so one becomes."</p>
<p>Questions such as why...? can only be asked in the relative universe. There are no questions, no why, from an Absolute standpoint.</p>
<p>From an advaitic standpoint, you only apparently exist in a body. This is called vivarta vada - apparent manifestation. The universe only apparently exists. Does the lake in a mirage wet the earth below? A cloud only apparently covers the Sun...can a cloud of a few hundred meters really cover something which is millions of miles in diameter? </p>
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<p><em>Bhagwad Gita in Chapter-2 Verse-46,47</em> says ...</p>
<blockquote>
<p>You have a right to perform your prescribed duty, But you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.</p>
<p>O Dhananjay (Winner of Wealth), perform action, abandoning attachment, beaing steadfast in yog, and balanced is success and failure. Evenness of mind is called Yog.</p>
</blockquote>
<p>My question is how can we perform actions without expecting results, when it's the result who will decide our fate?</p>
| 6652 | 6647 | 8 | 2 | 6647 | 4 | Understanding Bhagavad Gita 2.46, 2.47 | 3 | 6652 | <p>There are two paths open to every human being as expounded by the Vedas. One path is for those who want to reap the fruits of their actions, this is the path of the fathers. By rightful living one can gain wealth in this life as well as heaven after death. Krishna expounds on this path to Arjuna in verses 31-38. On this path, after reaping the fruits of the karma generated in heaven, one is born again in the world.</p>
<p>In verses 39-72 (and verses 46-47 you referenced) Krishna now expounds the second path open to human beings outlined in the Vedas, the path to Brahmaloka, to Liberation. These verses explain the path of yoga which is the means to attain Liberation and the ending of the rounds of ceaseless birth and death.</p>
<p>It is up to you whether you want to follow the path of yoga or not. The Vedas and the Gita also show the other path that is open to human birth - gains in this world and in the various heavens. It is entirely up to you which you want to follow.</p>
<p>Up to you, but as Lord Krishna explains in verses 42-44, the path that leads to pleasure and power only promise rebirths, which is an endless rathole. </p>
<p>One does not get over the feeling of attachments to such things as success and failure, etc. by wishing it away overnight. It takes daily practice and daily endeavor. Only with sustained daily practice does it go away. Vyasa says repetition is necessary to attain perfection. When you travel from Delhi to Mumbai, the farther away you get from Delhi, the closer you get to Mumbai. The more you practice spiritual practices, the farther away will the feelings of success and failure become.</p>
<p>Stop worrying whether you have the feelings of success and failure. Practice spiritual practices daily, they will give you up when the time is ripe. </p>
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<p>I have heard that through <code>Yoga</code> a person can achieve inner peace and happiness. I know that It requires lots of practice to take actual benefits from yoga. I have also heard from plenty of sources (<code>Osho</code> also says) that, through Yoga, a person can detach his soul from his body. </p>
<ul>
<li>Is it possible to detach your soul from your body ?</li>
</ul>
<p>If yes then how does it feel and what person will achieve by doing this</p>
<ul>
<li>How to differentiate Yoga from Dream ?</li>
</ul>
<p>After doing yoga and coming to your senses, How would you differentiate that what you just did was yoga, not the dream. The same question I asked to one of my friends and he said (and I quote) "You Would Know" with a smile on his face. He didn't say anything more. What was he trying to say, I didn't understand.</p>
| 6658 | 6653 | 17 | 2 | 6653 | 12 | Is it possible to separate Soul from the body through Yoga | 3 | 6658 | <p>The answer to your question is: yes, it is possible to to separate the soul or <em>jivatma</em> from the body. Even one can enter another body through this process:</p>
<blockquote>
<p>When the bonds of the mind caused by action have been loosened, one may enter the body of another by knowledge of how the nerve-currents function. [PYS - 3.37]</p>
</blockquote>
<p>But from your question it seems you have some wrong information about yoga which needs to be corrected. </p>
<p>First is, yoga is that state where all the activity of the mind ceases (PYS - 1.2). So the idea that in yoga one must be somewhere thinking something is incorrect. If one is thinking something then he might be practicing yoga, but he is not in yoga.</p>
<p>And secondly, not only detaching the soul, but there are other such <em>siddhis</em> (skills) which automatically arise when one practices yoga. Even one can go to other planes of existence and interact with other beings. But all these are not the purpose of yoga and are simply obstacles on the way because the yogi may get diverted from the true purpose on the achievement of these things:</p>
<blockquote>
<p>To the outward turned mind, the sensory organs are perfections, but are obstacles to realization. [PYS - 3.36]</p>
</blockquote>
<p>Regarding how does it feel, I have not felt it but it can't be expressed just like we can't express how sweetness feels, it has to be felt by oneself. And by freeing the soul from the body the yogis can achieve <em>moksha</em> voluntarily or go to the plane of existence they would like. There are many examples of such saints and yogis in <em>puranas</em>.</p>
<p>Now regarding differentiating yoga from dream, you don't need to use a totem as they did in the movie Inception (<em>just kidding</em>); you would be able to know it yourself. How? Because there are four fundamental states that a <em>jiva</em> goes through, wakefulness, dream, sleep and <em>turiya</em>. Apart from the last state, every other state is simply not yoga. And just like you are able to differentiate wakefulness from sleep and dream, you will be able to differentiate the state of yoga. </p>
<hr>
<p>On a sidenote, it is better to know and learn about Yoga from a qualified teacher. Forming ideas by listening to and reading text of unqualified persons can be harmful. The <a href="http://www.sacred-texts.com/hin/yogasutr.htm">Patanjali Yoga Sutras</a> has a lot of information in a condensed form. One can know the right things by understanding it from a guru.</p>
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<p><strong><li>Jivatma – Soul
<li>Atma– Self
<li>Paramatma - God</strong></p>
<p><em>Jivatma is the individual, and Atma and Paramatma are Universal.</em>
What is difference between Aatma, Jeevatma and Paramatma?</p>
| 6691 | 6689 | 21 | 2 | 6689 | 22 | What is difference between Aatma, Jeevatma and Paramatma? | 5 | 6691 | <h1>Aatma</h1>
<p><em>Atma</em> simply means one's true Self. This is the root or fundamental entity of anything or any being that is eternal, unchangeable, unmodifiable and so on. <em>Atma</em> can mean different things depending upon the context it is used. For living beings like us, <em>atma</em> means the soul about which Shri Krishna explains in the Gita using the following verses:</p>
<blockquote>
<p>For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain. [BG - 2.20]</p>
<p>The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind. [BG - 2.23]</p>
</blockquote>
<p>But <em>atma</em> can even mean Brahman or God also as He is the soul of everything. So when it is said only the <em>atma</em> was there in the beginning, <em>atma</em> there means God:</p>
<blockquote>
<p><em>ātmā vā idameka evāgra āsīt</em> [Ait. Up -1]<br>
- <em>Atma</em> alone was there in the beginning.</p>
</blockquote>
<h1>Jivatma</h1>
<p><em>Atma</em> which is quality-less and attribute-less when gets combined with <em>prakruti</em>, forms different kinds of senses (both subtle and gross) and gets different material natures. This combination of <em>atma</em> and qualities arising from <em>prakruti</em> is called as <em>jivatma</em>.</p>
<blockquote>
<p><em>apareyam itas tv anyāṁ prakṛtiṁ viddhi me parām<br>
jīva-bhūtāṁ mahā-bāho yayedaṁ dhāryate jagat</em> [BG - 7.5] </p>
<p><strong>Meaning</strong><br>
Besides these (insentient matter), O mighty-armed Arjuna, there is another, superior energy of Mine, which comprises the living entities who are exploiting the resources of this material, inferior nature.</p>
</blockquote>
<p>It is the jivatma which resides in the physical body and in many other subtle bodies after casting off of the gross one. Jivatma or the jivas are sentient and eternal energy fragments of God:</p>
<blockquote>
<p><em>mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ<br>
manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati</em> [BG - 15.7] </p>
<p><strong>Meaning</strong><br>
The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.</p>
</blockquote>
<h1>Paramatma</h1>
<p><em>Paramatma</em> means supreme soul. If the self of the body is the soul, then Parmatma is the self of the soul. That is, the soul of the soul is the supreme soul:</p>
<blockquote>
<p><em>ānandaṁ paramātmānam ātma-sthaṁ</em> [SB - 11.26.1]<br>
- <em>Paramatma</em> is the reservoir of all pleasure situated within the soul of every living being.</p>
</blockquote>
<p>God basically has three forms or modes. Brahman, Paramatma and Bhagavan:</p>
<blockquote>
<p><em>vadanti tat tattva-vidas tattvaṁ yaj jñānam advayam<br>
brahmeti paramātmeti bhagavān iti śabdyate</em> [SB - 1.2.11]</p>
<p><strong>Meaning</strong><br>
Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.</p>
</blockquote>
<p>Among these three, in Barhman no attribute, no activity, no power is exhibited. Parmatma exhibits only few more powers and dwells in the heart or soul of every being. But in Bhagavan all power, all <em>lila</em>(pastimes) and all attributes are exhibited.</p>
<p>And the major difference between <em>Jivatma</em> and <em>Paramatma</em> is that, Jivatma is <em>mayadhin</em>, that is, he is under the influence of <em>maya</em>. But Paramatma is <em>mayadhis</em>, that is, He is the Lord of <em>maya</em>. And both over the <em>atma</em> or <em>jivatma</em> and <em>maya</em> rules one Lord who is known as God, Bhagavan, parmatma, etc.</p>
<blockquote>
<p><em>kṣaraṃ pradhānamamṛtākṣaraṃ haraḥ kṣarātmānāvīśate deva ekaḥ</em> [Sve. Up - 1.10]<br>
- Matter is perishable, immortal and imperishable is the soul. Both over the perishable and the soul rules one God.</p>
</blockquote>
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<p>What is the earliest reference for idol worship in Hinduism? It seems like, there is no direct indication or advice of idol worship in any of the religious texts. If there are no references how did it come in to practice?</p>
| 6717 | 6715 | 6 | 2 | 6715 | 7 | Idol worship in Hinduism | 3 | 6717 | <p>No, it is not true. There are plenty of references in the religious texts regarding worshiping God through idols and images.For example, in <a href="http://www.vedabase.com/en/sb/11/27" rel="noreferrer">this chapter</a> of the Bhagavata Mahapuran Shri Krishna speaks about idol worship in brief:</p>
<blockquote>
<p>The Deity form of the Lord is said to appear in eight varieties — stone, wood, metal, earth, paint, sand, the mind or jewels. [SB - 11.27.12]</p>
</blockquote>
<p>Not just that, other puranas like Garuda, Agni, etc. talk about process of establishing idols, way of worshiping them and so on. But the scriptures that talk about the process of idol worship, temples, etc. in detail are the <a href="http://en.wikipedia.org/wiki/Pancharatra" rel="noreferrer">Pancharatras</a>. In the vedas it is mentioned that vedas and puranas first originated from the Lord making the puranas the earliest reference containing idol worship. Otherwise, the Pancharatra texts are the earliest ones to talk about idol worship in detail.</p>
<p>As Shri Kirshna says in the above mentioned chapter, the Lord can be worshiped in three ways, Vedic, Tantric and a mixture of both. During ancient times like Satya and Tretaya people were mentally and spiritually advanced, so they were able to perform <em>yajnas</em> perfectly without needing to resort to idol worships. But as time passed people became more and more mentally and spiritually declined. Hence, properly following the scriptural injunctions of the Vedas became difficult and the practice of <a href="https://hinduism.stackexchange.com/a/665/38">idol worship</a> increased. </p>
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<p>In Bhagavad Gita Chapter 8 Verse 1: Arjuna asked it to Krishna that What called Adibhuta(Matter)?</p>
<blockquote>
<p>किं तद्ब्रह्म किमध्यात्मं किं कर्म पुरुषोत्तम |
अधिभूतं च किं प्रोक्तमधिदैवं किमुच्यते || 1||</p>
</blockquote>
<p><strong><em>Translation:-</em></strong>
<code>Arjun said: O Supreme Lord, what is Brahman (Absolute Reality), what is adhyātma (the individual soul), and what is karma? What is said to be adhibhūta, and who is said to be Adhidaiva?</code></p>
<p>But lord Krishna define it briefly in <strong>:SBG:</strong> Chapter 8 Verse 4:</p>
<p>अधिभूतं क्षरो भाव: पुरुषश्चाधिदैवतम् |
अधियज्ञोऽहमेवात्र देहे देहभृतां वर || 4||</p>
<p><strong>Translation:-</strong></p>
<p><strong><em>O best of the embodied souls, the physical manifestation that is constantly changing is called adhibhūta;</em></strong> <code>the universal form of God, which presides over the celestial gods in this creation, is called adhidaiva; I, who dwell in the heart of every living being, am called Adhiyajña, or the Lord of all sacrifices.</code></p>
<p>My Question is that is there any complete definition of Aadibhuta(Matter) in any hindu scripture?</p>
| 6732 | 6729 | 6 | 2 | 6729 | 8 | What is called Adhibhuta (Matter)? | 3 | 6732 | <p><em>Adhibhuta</em> simply means the material nature of which all matter and objects are made of. It is made up of the two words <em>adhi</em> and <em>bhuta</em>. </p>
<p><em>Adhi</em> signifies the excess or upper to something and here it means as the subtle upper nature of the <em>bhutas</em> or the <em>bhutas</em> as an whole entity. </p>
<p><em>Bhuta</em> means that which is created or which manifests or appears. And all matter is simply composed of the 5 elements (fire,water,sky..) called as <em>pancha mahabhuta</em>. All the five elements were nonexistent in the beginning and appeared from Brahman:</p>
<blockquote>
<p><em>tasmādvā etasmādātmana ākāśaḥ saṃbhūtaḥ<br>
ākāśādvāyuḥ vāayoragniḥ agnerāpaḥ adabhyaḥ pṛthivī</em> [Tait. Up. - 2.1] </p>
<p>— Verily from this Self arose the space; from space air, from air fire, from fire water, from water earth.</p>
</blockquote>
<p>Since they were not originally there and only manifested during creation they are called as <em>bhuta</em>. And <strong>that which was not always there, will not always exist</strong>. Hence, the nature of matter is that it is perishable. So in the Gita Shri Krishna defines <em>adhibhuta</em> as something which is perishable in nature:</p>
<blockquote>
<p><em>adhibhūtaṁ kṣaro bhāvaḥ</em> [BG - 8.4]<br>
- The nature of matter is that it is perishable.</p>
</blockquote>
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<p><strong><em>Samādhi is the highest state of consciousness that a human can reach in life. It is the goal of our spiritual journey on earth.</em>
<em>Samadhi has been divided into two parts: Samprajnata and Asamprajnata.</em></strong></p>
<ol>
<li>What is the difference between the two?</li>
<li>Is it true that in Samadhi a human can control Nature? </li>
</ol>
| 6733 | 6731 | 6 | 2 | 6731 | 6 | Difference between Samprajnata and Asamprajnata Samadhi? | 4 | 6733 | <p>In meditation there are two different states depending upon the consciousness of the yogi. That <em>samadhi</em> where the consciousness of the yogi retains his sense of I'ness, that is, his nature, personality, etc. remains is called as <em>samprajnata samadhi</em>. In it there remains analysis, deliberation, sense of the outer world, along with feeling of happiness. So the Patnatjali yoga sutra defines as thus:</p>
<blockquote>
<p><em>vitarkavicārānandāsmitārūpānugamātsaṃprajñātaḥ</em> [PYS - 1.17]<br>
- Cognitive meditation is accompanied by reasoning, discrimination, bliss and the sense of 'I am.' </p>
</blockquote>
<p>But other than it where the personal I'ness doesn't remain, that is, the individuality is lost and the mind is free of analysis, reflection, sense of the world, etc. is called as <em>asamprajnata samadhi</em>:</p>
<blockquote>
<p><em>virāmapratyayābhyāsapūrvaḥ saṃskāraśeṣo'nyaḥ</em> [PYS - 1.18]<br>
- There is another meditation which is attained by the practice of alert mental suspension until only subtle impressions remain. </p>
</blockquote>
<p>Controlling nature doesn't happen in <em>samprajnata</em> state, but in the advanced <em>asamprajnata</em> state when the yogi concentrates upon different objects the power of that object he gains. Also there are other <em>siddhis</em> obtained about which the <em>Bibhuti Pada</em> of the yoga sutras describe.</p>
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<p>I've had a question for quite a while now, but no one seems to know the answer.</p>
<p>It is my understanding that Diwali is the Indian New Year, but no one seems to know the number of the year. (It isn't 2015.)</p>
<p>Before the British invaded India and switched them to the British calendar system, Indians must have kept the date in years in some type of Indian system.</p>
<p>For example, in China they use the British calendar system, but they also have a Chinese one. Currently the <a href="http://www.webexhibits.org/calendars/calendar-chinese.html#anchor-chinese-calendar" rel="nofollow">Chinese year is 4713</a>.</p>
<p>I am unable to find anything similar for the Indian Calendar. India had lots of astronomers and mathematicians in the past, so it doesn't make sense to me that they wouldn't have devised a time keeping system that adequately described years for the past and for the future.</p>
<p>So I would appreciate it if someone could tell me what year it is, with references.</p>
| 6736 | 6735 | 3 | 2 | 6735 | 5 | What year is it according to the Hindu Lunar Calendar? | 3 | 6736 | <p>First of all, there isn't really such a thing as "the Hindu calendar". Most Hindu calendars are based on the system described in the Surya Siddhanta, an ancient astronomical treatise, but then subsequently a lot of regional variations on the Surya Siddhanta system developed. Still, most Hindu calendars are lunisolar, in the sense that they have lunar months and sidereal solar days.</p>
<p>Now as far as the zero year goes, different Hindu calendar systems have different zero years, but these are the most prominent:</p>
<ol>
<li><p><strong>3102 BC</strong> - This is the zero year of the so-called Yudhishthira Samvat calendar, believed to have originated with the king Yudhisthira (although I'm not sure if Yudhisthira's involvement is mentioned in scriptures). It is the year when Krishna departed the Earth (which I discuss <a href="https://hinduism.stackexchange.com/a/2939/36">here</a>), and for that reason it is also the start of the <a href="http://en.wikipedia.org/wiki/Kali_Yuga" rel="nofollow noreferrer">Kali Yuga</a>. In religious contexts, this is the zero year that's most often used. For instance, people might say "Ramanujacharya was born on such-and-such year of the Kali Yuga."</p></li>
<li><p><strong>56 BC</strong> - This is the zero year of the <a href="http://en.wikipedia.org/wiki/Vikram_Samvat" rel="nofollow noreferrer">Vikram Samvat</a>, created by the king Vikramaditya to commemorate his victory against the Scythians. This is the calendar commonly used in North India.</p></li>
<li><p><strong>78 AD</strong> - This is the zero year of the <a href="http://en.m.wikipedia.org/wiki/Indian_national_calendar" rel="nofollow noreferrer">Shalivahana Samvat</a> calendar, AKA, the Saka calendar, instituted by the king Gautamiputra Satakarni to celebrate his own victory against the Scythians. (It looks like nothing much changed in a hundred years!) This has been adopted as the national calendar of India.</p></li>
</ol>
<p>Notwithstanding all this, if you were to walk up to an educated Hindu and ask him what the zero year of the Hindu calendar is, they would most likely say 3102 BC.</p>
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<p>I read in ACK Mahabharata-3 that Pandu convinces Kunti to have sons with Gods by giving reason that Polyandry was allowed in earlier times and it was Rishi Shwetaketu (son of Rishi Uddhalak) who has made rule for a women to not follow polyandry. He did so as his mother also use to follow polyandry and he was not happy with that. </p>
<p>I want to know whether this story is correct and were there any other examples of Polyandry prior to this story. Also, who were Rishi Shwetaketu and Rishi Ullapad. Have they did any major work. I mean they were so influential that they made such a rule and it was followed till today so they must be real influential people.</p>
| 19255 | 6741 | 16 | 2 | 6741 | 11 | Was Polyandry allowed prior to Mahabharata? | 3 | 19255 | <p>In general Polyandry was allowed, but it may not be in a "marriage" form (e.g. Draupadi's case). However the women were much more liberal prior to MahAbhArata. Even during Kuru race's time, certain regions were liberal towards women's sexuality. Refer <a href="https://hinduism.stackexchange.com/a/19254/1049">this answer</a>.</p>
<hr>
<pre><code>"... I want to know whether this story is correct"
</code></pre>
<p><strong>Yes</strong>. From <a href="http://www.sacred-texts.com/hin/m01/m01123.htm" rel="noreferrer">Adi Parva - SAmbhava Parva</a>:</p>
<blockquote>
<p>O thou of eyes like lotus-petals, the present virtuous practice hath been established by that Swetaketu from anger. Hear thou the reason. One day, in the presence of Swetaketu's father <strong>a Brahmana came and catching Swetaketu's mother by the hand, told her, 'Let us go.'</strong> Beholding his mother seized by the hand and taken away apparently by force, the son was greatly moved by wrath. Seeing his son indignant, Uddalaka addressed him and said, '<strong>Be not angry. O son! This is the practice sanctioned by antiquity. The women of all orders in this world are free</strong>, O son; men in this matter, as regards their respective orders, act as kine.' The Rishi's son, <strong>Swetaketu, however, disapproved</strong> of the usage and established in the world the present practice as regards men and women. It hath been heard by us, O thou of great virtue, that the existing practice dates from that period among human beings but not among beings of other classes. Accordingly, since the establishment of the present usage, it is sinful for women not to adhere to their husbands.</p>
</blockquote>
<hr>
<pre><code>"were there any other examples of Polyandry prior to this story."
</code></pre>
<p><strong>Yes</strong>. From the same chapter, PAndu states below examples:</p>
<blockquote>
<p>O princess, who is devoted to her husband, it hath also been said by those acquainted with the rules of morality that a wife, when her monthly season cometh, must ever seek her husband, though at other times she deserveth liberty. ... Thus, O timid one, was the existing usage established of old by Swetaketu, the son of Uddalaka, in <strong>defiance of antiquity</strong>. O thou of taper thighs, it hath also been heard by us that <strong>Madayanti, the wife of Saudasa, commanded by her husband to raise offspring went unto Rishi Vasishtha</strong>. And on going in unto him, the handsome Madayanti obtained a son named Asmaka. She did this, moved by the desire of doing good to her husband. O thou of lotus-eyes, thou knowest, O timid girl, how <strong>we ourselves</strong>, for the perpetuation of the Kuru race, <strong>were begotten by Krishna-Dwaipayana</strong>.</p>
</blockquote>
<p>and also from <a href="http://www.sacred-texts.com/hin/m01/m01199.htm" rel="noreferrer">Adi Parva - Vaivahika Parva</a></p>
<blockquote>
<p>Yudhishthira then spoke, saying, 'My tongue never uttereth an untruth and my heart never inclineth to what is sinful. When my heart approveth of it, it can never be sinful. I have heard in the Purana that <strong>a lady of name Jatila, the foremost of all virtuous women belonging to the race of Gotama had married seven Rishis. So also an ascetic's daughter, born of a tree, had in former times united herself in marriage with ten brothers</strong> all bearing the same name of Prachetas and who were all of souls exalted by asceticism.</p>
</blockquote>
<hr>
<pre><code>" who were Rishi Shwetaketu and Rishi Ullapad. Have they did any major work."
</code></pre>
<p><strong>Yes</strong>. They must be indeed of great merit. The substantial info I could find in the same page is:</p>
<blockquote>
<p>It hath been heard by us that there was a great Rishi of the name of Uddalaka, who had a son named Swetaketu who also was an <strong>ascetic of merit</strong>. </p>
</blockquote>
<p>Other references are also found, like <a href="http://www.sacred-texts.com/hin/m03/m03132.htm" rel="noreferrer">Vana Parva - Tirtha YAtra Parva</a>:</p>
<blockquote>
<p>the sacred hermitage of <strong>Swetaketu, son of Uddalaka, whose fame as an expert in the sacred mantras is so widely spread on earth</strong>. This hermitage is graced with cocoanut trees. Here <strong>Swetaketu beheld the goddess Saraswati in her human shape</strong>, and spake unto her, saying, 'May I be endowed with the gift of speech!" In that yuga, Swetaketu, the son of Uddalaka, and Ashtavakra, the son of Kahoda, who stood to each other in the relation of uncle and nephew, were the <strong>best of those conversant with the sacred lore</strong> ...</p>
</blockquote>
<hr>
<p>Related: <a href="https://hinduism.stackexchange.com/q/19244/1049">How many husbands are permitted to a woman (polyandry) in ancient history?</a></p>
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<p>I've read about Bharatavarsha in many books, but only found the origin of the term <em>Bharatavarsha</em>. Is there a description of Bharatavarsha (i.e., what constitutes Bharatavarsha), in a holy book?</p>
| 6756 | 6754 | 9 | 2 | 6754 | 10 | Is there any description of Bharatavarsha in Hindu Scriptures? | 3 | 6756 | <p>You said you already know the origin of the name Bharata Varsha, but for those who don't, the reason the Indian subcontinent is called Bharata Varsha is because it was conquered by the empire of the ancient king Bharata, as <a href="http://www.vedabase.com/en/sb/5/7/chapter-view" rel="noreferrer">described</a> in the Srimad Bhagavatam:</p>
<blockquote>
<p>Formerly this [land] was known as Ajanābha-varṣa, but since Mahārāja Bharata’s reign it has become known as Bhārata-varṣa.</p>
</blockquote>
<p>The Bharata referenced in the Srimad Bhagavatam was the son of Rishabha, the founder of Jainism. But more recently India may have been named after another Bharata, who was the son of the king Dushyanta and Shakuntala, daughter of the sage Vishwamitra. (Shakuntala was a product of Vishwamitra's dalliance with the Apsara Menaka, which is described in <a href="http://valmikiramayan.net/bala/sarga63/bala_63_frame.htm" rel="noreferrer">this chapter</a> of the Bala Kanda of the Ramayana.) Note that Bharata didn't do all the conquests; the Bharata dynasty only solidified its control after the Battle of Ten Kings, which I discuss <a href="https://hinduism.stackexchange.com/q/823/36">here</a>.</p>
<p>In any case, to answer your question, yes, there are numerous scriptures which contain descriptions of the labs of Bharata Varsha:</p>
<ol>
<li><p><a href="http://www.vedabase.com/en/sb/5/19" rel="noreferrer">Here</a> is how the Srimad Bhagavatam describes Bharata Varsha:</p>
<blockquote>
<p>In the tract of land known as Bhārata-varṣa, as in Ilāvṛta-varṣa, there are many mountains and rivers. Some of the mountains are known as Malaya, Maṅgala-prastha, Maināka, Trikūṭa, Ṛṣabha, Kūṭaka, Kollaka, Sahya, Devagiri, Ṛṣyamūka, Śrī-śaila, Veṅkaṭa, Mahendra, Vāridhāra, Vindhya, Śuktimān, Ṛkṣagiri, Pāriyātra, Droṇa, Citrakūṭa, Govardhana, Raivataka, Kakubha, Nīla, Gokāmukha, Indrakīla and Kāmagiri. Besides these, there are many other hills, with many large and small rivers flowing from their slopes. Two of the rivers — the Brahmaputra and the Śoṇa — are called nadas, or main rivers. These are other great rivers that are very prominent: Candravasā, Tāmraparṇī, Avaṭodā, Kṛtamālā, Vaihāyasī, Kāverī, Veṇī, Payasvinī, Śarkarāvartā, Tuṅgabhadrā, Kṛṣṇāveṇyā, Bhīmarathī, Godāvarī, Nirvindhyā, Payoṣṇī, Tāpī, Revā, Surasā, Narmadā, Carmaṇvatī, Mahānadī, Vedasmṛti, Ṛṣikulyā, Trisāmā, Kauśikī, Mandākinī, Yamunā, Sarasvatī, Dṛṣadvatī, Gomatī, Sarayū, Rodhasvatī, Saptavatī, Suṣomā, Śatadrū, Candrabhāgā, Marudvṛdhā, Vitastā, Asiknī and Viśvā. The inhabitants of Bhārata-varṣa are purified because they always remember these rivers. Sometimes they chant the names of these rivers as mantras, and sometimes they go directly to the rivers to touch them and bathe in them. Thus the inhabitants of Bhārata-varṣa become purified.</p>
<p>The people who take birth in this tract of land are divided according to the qualities of material nature — the modes of goodness [sattva-guṇa], passion [rajo-guṇa], and ignorance [tamo-guṇa]. Some of them are born as exalted personalities, some are ordinary human beings, and some are extremely abominable, for in Bhārata-varṣa one takes birth exactly according to one’s past karma. If one’s position is ascertained by a bona fide spiritual master and one is properly trained to engage in the service of Lord Viṣṇu according to the four social divisions [brāhmaṇa, kṣatriya, vaiśya and śūdra] and the four spiritual divisions [brahmacārī, gṛhastha, vānaprastha and sannyāsa], one’s life becomes perfect.</p>
</blockquote></li>
<li><p><a href="http://www.sacred-texts.com/hin/vp/vp060.htm" rel="noreferrer">This chapter</a> of the Vishnu Purana contains a similar description to that of the Srimad Bhagavatam: </p>
<blockquote>
<p>In the Bhárata-varsha it is that the succession of four Yugas, or ages, the Krita, the Treta, the Dwápara, and Kali, takes place; that pious ascetics engage in rigorous penance; that devout men offer sacrifices; and that gifts are distributed; all for the sake of another world. In Jambu-dwípa, Vishńu, consisting of sacrifice, is worshipped, as the male of sacrificial rites, with sacrificial ceremonies: he is adored under other forms elsewhere. Bhárata is therefore the best of the divisions of Jambu-dwípa, because it is the land of works: the others are places of enjoyment alone. It is only after many thousand births, and the aggregation of much merit, that living beings are sometimes born in Bhárata as men. The gods themselves exclaim, "Happy are those who are born, even from the condition of gods, as men in Bhárata-varsha, as that is the way to the pleasures of Paradise, or the greater blessing of final liberation. Happy are they who, consigning all the unheeded rewards of their acts to the supreme and eternal Vishńu, obtain existence in that land of works, as their path to him. We know not, when the acts that have obtained us heaven shall have been fully recompensed 7, where we shall renew corporeal confinement; but we know that those men are fortunate who are born with perfect faculties 8 in Bhárata-varsha.</p>
</blockquote></li>
<li><p><a href="http://sacred-texts.com/hin/m06/m06009.htm" rel="noreferrer">Here</a> is how Sanjaya describes Bharata Varsha to Dhritarashtra in the Bhishma Parva of the Mahabharata:</p>
<blockquote>
<p>I will now, O chastiser of foes, describe to thee that country as I have heard of it. Listen to me, O king, as I speak of what thou hast asked me. Mahendra, Malaya, Sahya, Suktimat, Rakshavat, Vindhya, and Paripatra,--these seven are the Kala-mountains 1 (of Bharatvarsha). Besides these, O king, there are thousands of mountains that are unknown, of hard make, huge, and having excellent valleys. Besides these there are many other smaller mountains inhabited by barbarous tribes. Aryans and Mlecchas, O Kauravya, and many races, O lord, mixed of the two elements, drink the waters of the following rivers, viz., magnificent Ganga, Sindhu, and Saraswati; of Godavari, and Narmada, and the large river called Yamuna... and Mandakini, and Supunya, Sarvasanga, O Bharata, are all mothers of the universe and productive of great merit. Besides these, there are rivers, by hundreds and thousands, that are not known (by names), I have now recounted to thee, O king, all the rivers as far as I remember.</p>
<p>After this, listen to the names of the provinces as I mention them. They are the Kuru-Panchalas, the Salwas, the Madreyas, the Jangalas, the Surasena, the Kalingas, the Vodhas, the Malas, the Matsyas, the Sauvalyas, the Kuntalas, the Kasi-kosalas, the Chedis, the Karushas, the Bhojas, the Sindhus, the Pulindakas, the Uttamas, the Dasarnas, the Mekalas, the Utkalas; the Panchalas, the Kausijas, the Nikarprishthas, Dhurandharas; the Sodhas, the Madrabhujingas, the Kasis, and the further-Kasis; the Jatharas, the Kukuras, O Bharata; the Kuntis, the Avantis, and the further-Kuntis; the Gomantas, the Mandakas, the Shandas, the Vidarbhas, the Rupavahikas; the Aswakas, the Pansurashtras, the Goparashtras, and the Karityas; the Adhirjayas, the Kuladyas, the Mallarashtras, the Keralas, the Varatrasyas, the Apavahas, the Chakras, the Vakratapas, the Sakas; the Videhas, the Magadhas, the Swakshas, the Malayas, the Vijayas, the Angas, the Vangas, the Kalingas, the Yakrillomans; the Mallas, the Suddellas, the Pranradas, the Mahikas, the Sasikas; the Valhikas, the Vatadhanas, the Abhiras, the Kalajoshakas; the Aparantas, the Parantas, the Pahnabhas, the Charmamandalas; the Atavisikharas, the Mahabhutas, O sire; the Upavrittas, the Anupavrittas, the Surashatras, Kekayas; the Kutas, the Maheyas, the Kakshas, the Samudranishkutas; the Andhras, and, O king, many hilly tribes, and many tribes residing on lands laying at the foot of the hills, and the Angamalajas, and the Manavanjakas; the Pravisheyas, and the Bhargavas, O king; the Pundras, the Bhargas, the Kiratas, the Sudeshnas, and the Yamunas, the Sakas, the Nishadhas, the Anartas, the Nairitas, the Durgalas, the Pratimasyas, the Kuntalas, and the Kusalas; the Tiragrahas, the Ijakas, the Kanyakagunas, the Tilabharas, the Samiras, the Madhumattas, the Sukandakas; the Kasmiras, the Sindhusauviras, the Gandharvas, and the Darsakas; the Abhisaras, the Utulas, the Saivalas, and the Valhikas; the Darvis, the Vanavadarvas, the Vatagas, the Amarathas, and the Uragas; the Vahuvadhas, the Kauravyas, the Sudamanas, the Sumalikas; the Vadhras, the Karishakas, the Kalindas, and the Upatyakas; the Vatayanas, the Romanas, and the Kusavindas; the Kacchas, the Gopalkacchas, the Kuruvarnakas; the Kiratas, the Varvasas, the Siddhas, the Vaidehas, and the Tamraliptas; the Aundras, the Paundras, the Saisikatas, and the Parvatiyas, O sire.</p>
<p>There are other kingdoms, O bull of Bharata's race, in the south. They are the Dravidas, the Keralas, the Prachyas, the Mushikas, and the Vanavashikas; the Karanatakas, the Mahishakas, the Vikalpas, and also the Mushakas; the Jhillikas, the Kuntalas, the Saunridas, and the Nalakananas; the Kankutakas, the Cholas, and the Malavayakas; the Samangas, the Kanakas, the Kukkuras, and the Angara-marishas; the Samangas, the Karakas, the Kukuras, the Angaras, the Marishas: the Dhwajinis, the Utsavas, the Sanketas, the Trigartas, and the Salwasena; the Vakas, the Kokarakas, the Pashtris, and the Lamavegavasas; the Vindhyachulakas, the Pulindas, and the Valkalas; the Malavas, the Vallavas, the further-Vallavas, the Kulindas, the Kalavas, the Kuntaukas, and the Karatas; the Mrishakas, the Tanavalas, the Saniyas; the Alidas, the Pasivatas, the Tanayas, and the Sulanyas; the Rishikas, the Vidarbhas, the Kakas, the Tanganas, and the further-Tanganas. Among the tribes of the north are the Mlecchas, and the Kruras, O best of the Bharatas; the Yavanas, the Chinas, the Kamvojas, the Darunas, and many Mleccha tribes; the Sukritvahas, the Kulatthas, the Hunas, and the Parasikas; the Ramanas, and the Dasamalikas. These countries are, besides, the abodes of many Kshatriya, Vaisya, and Sudra tribes. Then again there are the Sudra-abhiras, the Dardas, the Kasmiras, and the Pattis; the Khasiras; the Atreyas, the Bharadwajas, the Stanaposhikas, the Poshakas, the Kalingas, and diverse tribes of Kiratas; the Tomaras, the Hansamargas, and the Karamanjakas. These and other kingdoms are on the east and on the north. </p>
</blockquote>
<p>Whew! That's what I call thorough knowledge of geography.</p></li>
</ol>
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<p>Can anyone explain the specific skills of the Pandavas in the Mahabharata? For example Arjuna is known for his bow.</p>
| 6763 | 6761 | 7 | 2 | 6761 | 8 | What were the specific skills of the Pandavas? | 3 | 6763 | <pre><code> Skills Of Pandavas
</code></pre>
<h2>Yudhishtira</h2>
<p>He was ingenious, dedicated to the path of <strong>Dharma</strong> and hence he was called <strong>Dharmaraja</strong> and a prudent politician.</p>
<h2>Bhima</h2>
<p>He was Fearless and Brave. His physical power was unmatchable at that time.
In <a href="http://www.sacred-texts.com/hin/m01/m01129.htm" rel="nofollow noreferrer">Mahabharat Shambhav Parva</a>:</p>
<blockquote>
<p>In fact, those princes were no match for Bhima in pugilistic encounters, in speed, or in skill. Bhima used to make a display of his strength by thus tormenting them in childishness but not from malice.</p>
</blockquote>
<h2>Arjuna</h2>
<p>He was a great archer and most of his archery knowledge was taught to him later by <strong>Devas</strong> which was unique at that time.Here is a story from <a href="https://hinduism.stackexchange.com/questions/6761/what-were-the-specific-skills-of-the-pandavas/6763#6763">Mahabharat Sambhava Parva: The eye of a Bird</a></p>
<blockquote>
<p>O son, stand here with bow and arrow for an instant.' Thus addressed, Arjuna stood aiming at the bird as desired by his preceptor, with his bow bent. An instant after Drona asked him as in the case of others, 'Seest thou, O Arjuna, the bird there, the tree, and myself?' Arjuna replied, 'I see the bird only, but nor the tree, or thyself.' Then the irrepressible Drona, well-pleased with Arjuna, the instant after, again said unto that mighty car-warrior amongst the Pandavas, 'If thou seest the vulture, then describe it to me.' Arjuna said, I see only the head of the vulture, not its body.' At these words of Arjuna, the hair (on Drona's body) stood on end from delight. He then said to Partha, 'Shoot.' And the latter instantly let fly (his arrow) and with his sharp shaft speedily struck off the head of the vulture on the tree and brought it down to the ground. No sooner was the deed done than Drona clasped Phalguna to his bosom and thought Drupada with his friends had already been vanquished in fight.</p>
</blockquote>
<h2>Nakula</h2>
<p>He was a good trainer of animals.He was compared to Kamadeva due to his good looks.</p>
<h2>Sahadeva</h2>
<p>He had a great knowledge of astrology. He was the main tactical planner among the pandavas.
<a href="http://www.sacred-texts.com/hin/m04/m04003.htm" rel="nofollow noreferrer">Here</a></p>
<blockquote>
<p>Sahadeva replied, "I will become a keeper of the kine of Virata's king. I am skilled in milking kine and taking their history as well as in taming their fierceness. Passing under the name of Tantripal, I shall perform my duties deftly. Let thy heart's fever be dispelled.</p>
</blockquote>
<p><hr>
<a href="http://www.sacred-texts.com/hin/dutt/maha01.htm" rel="nofollow noreferrer">Here</a> Is the Skills Of Pandavas</p>
<blockquote>
<p>Yudhishthir, the eldest son of Pandu, was a man of truth and piety; Bhima, the second, was a stalwart fighter; and Arjun, the third son, distinguished himself above all the other princes in arms. The two youngest brothers, Nakula and Sahadeva, were twins. Duryodhan was the eldest son of Dhrita-rashtra and was jealous of his cousins, the sons of Pandu. A tournament was held, and in the course of the day a warrior named Karna., of unknown origin, appeared on the scene and proved himself a worthy rival of Arjun. The rivalry between Arjun and Karna is the leading thought of the Epic, as the rivalry between Achilles and Hector is the leading thought of the Iliad.</p>
</blockquote>
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<ul>
<li>What is Kriya Yoga?</li>
<li>What is main purpose of Kriya Yoga?</li>
<li>How is Kriya Yoga different from other yoga like Karma Yoga, Gyana Yoga, Raja Yoga and Bhakti Yoga?</li>
</ul>
| 6773 | 6764 | 8 | 2 | 6764 | 8 | What is Kriya Yoga? | 3 | 6773 | <p>Since you have mentioned in another question that you are reading Autobiography of a Yogi, I do not want to play spoiler. The information is contained in the same book.</p>
<h1>What is Kriya Yoga?</h1>
<p>Kriya Yoga is a yogic meditation technique by which the senses, body, mind, all come under the control of the seeker.</p>
<p>Paramahansa Yogananda describes <a href="http://www.crystalclarity.com/yogananda/chap26.php" rel="nofollow noreferrer">Kriya Yoga:</a></p>
<blockquote>
<p>The Sanskrit root of Kriya is kri, to do, to act and react; the same root is found in the word karma, the natural principle of cause and effect. Kriya Yoga is thus "union (yoga) with the Infinite through a certain action or rite." A yogi who faithfully follows its technique is gradually freed from karma or the universal chain of causation.</p>
</blockquote>
<p>He says that <a href="http://www.crystalclarity.com/yogananda/chap26.php" rel="nofollow noreferrer">Patanjali also refers to the same or a similar technique in His Yoga Aphorisms</a>:</p>
<blockquote>
<p>Kriya Yoga is mentioned twice by the ancient sage Patanjali, foremost exponent of yoga, who wrote: "Kriya Yoga consists of body discipline, mental control, and meditating on Aum." Patanjali speaks of God as the actual Cosmic Sound of Aum heard in meditation. Aum is the Creative Word, the sound of the Vibratory Motor. Even the yoga-beginner soon inwardly hears the wondrous sound of Aum. Receiving this blissful spiritual encouragement, the devotee becomes assured that he is in actual touch with divine realms.</p>
</blockquote>
<p>So in other words, Kriya Yoga is a kind of meditation and Yoga technique focusing on Self Discipline, Pranayama, and Meditation.</p>
<h1>What is the main purpose of Kriya Yoga?</h1>
<p>The purpose of Kriya Yoga, like any other 'Yoga', is in the meaning of the word Yoga. Yoga means Divine Union. In other words, union with God. Kriya Yoga has as its goal the union with God.</p>
<p>Paramahansa Yogananda says about <a href="http://www.crystalclarity.com/yogananda/chap26.php" rel="nofollow noreferrer">Kriya Yoga</a>:</p>
<blockquote>
<p>In the initial states of God-contact (savikalpa samadhi) the devotee's consciousness merges with the Cosmic Spirit; his life force is withdrawn from the body, which appears "dead," or motionless and rigid. The yogi is fully aware of his bodily condition of suspended animation. As he progresses to higher spiritual states (nirvikalpa samadhi), however, he communes with God without bodily fixation, and in his ordinary waking consciousness, even in the midst of exacting worldly duties.</p>
</blockquote>
<p>So in other words, the goal is to obtain that peerless state called as Samadhi where the seeker comes in contact with God or Brahman.</p>
<h1>How is Kriya Yoga different from other Yoga?</h1>
<p>So There are basically four classifications of Yoga</p>
<ol>
<li>Bhakti Yoga (Path of devotion to God)</li>
<li>Jnana Yoga (Path of Wisdom)</li>
<li>Karma Yoga (Path of Action)</li>
<li>Raja Yoga (The Royal Path)</li>
</ol>
<p>Kriya Yoga is a type of Raja Yoga. Here is some information about Raja Yoga:</p>
<p>Swami Sivananda describes <a href="http://www.dlshq.org/teachings/rajayoga.htm" rel="nofollow noreferrer">Raja Yoga</a>:</p>
<blockquote>
<p>Raja Yoga is the king of Yogas. It concerns directly with the mind. In this Yoga there is no struggling with Prana or physical body. There are no Hatha Yogic Kriyas. The Yogi seats at ease, watches his mind and silences the bubbling thoughts. He stills the mind, restraints the thought-waves and enters into the thoughtless state or Asamprajnata Samadhi. Hence the name Raja Yoga. Though Raja Yoga is a dualistic philosophy and treats of Prakriti and Purusha, it helps the student in Advaitic Realization of oneness eventually. Though there is the mention of Purusha, ultimately the Purusha becomes identical with Highest Self or Purusha, or Brahman of Upanishads. Raja Yoga pushes the student to the highest rung of the spiritual ladder of Advaitic realization of Brahman.</p>
</blockquote>
<p>The Self-Realization Fellowship describes <a href="http://www.yogananda-srf.org/kriya_yoga_path_of_meditation.aspx#.VQiTso7F9KI" rel="nofollow noreferrer">Kriya Yoga</a>:</p>
<blockquote>
<p>Kriya is an advanced Raja Yoga technique of pranayama (life-energy control). Kriya reinforces and revitalizes subtle currents of life energy (prana) in the spine and brain. The ancient seers of India (rishis) perceived the brain and spine as the tree of life. Out of the subtle cerebrospinal centers of life and consciousness (chakras) flow the energies that enliven all the nerves and every organ and tissue of the body. The yogis discovered that by revolving the life current continuously up and down the spine by the special technique of Kriya Yoga, it is possible to greatly accelerate one's spiritual evolution and awareness.</p>
</blockquote>
<h1>Can anyone learn Kriya Yoga?</h1>
<p>Kriya Yoga being a type of Pranayama and Kundalini Yoga, is very dangerous and risky, if not done right.</p>
<p>Any form of Pranayama and Kundalini Yoga, Kriya Yoga, etc. have to be learned from a qualified teacher. The one who attempts to do it at home by reading a book or watching a TV show is taking a big risk of harming himself.</p>
<p>Paramahansa Yogananda <a href="http://www.crystalclarity.com/yogananda/chap26.php" rel="nofollow noreferrer">describes</a> this briefly:</p>
<blockquote>
<p>Because of certain ancient yogic injunctions, I cannot give a full explanation of Kriya Yoga in the pages of a book intended for the general public. The actual technique must be learned from a Kriyavan or Kriya Yogi; here a broad reference must suffice.</p>
</blockquote>
<p>Thus these points in the answer are only an information and they MUST NOT BE attempted without proper initiation into Kriya Yoga. As long as there is a burning desire for Self Realization, the path (Karma, Jnana, Bhakti, Raja) will unfold by itself. All paths are One.</p>
<blockquote>
<p>Ekam Sat Viprah Bahuda Vadanti. [Rig Veda, 1-164-46]</p>
<p>The Truth is One, Sages call it by different Names.</p>
</blockquote>
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<p>Recently, I watched a <a href="https://www.youtube.com/watch?v=Tktvu_J1grI" rel="noreferrer">video</a> in which the author claims that there is a sloka in praise of Lord Krishna which results in the value of "pi" up to 30 decimal places, in the <a href="http://en.wikipedia.org/wiki/Katapayadi_system" rel="noreferrer">katapayadi system</a>. Here is the sloka:</p>
<blockquote>
<p>gopi bhagya madhuvrata <br>
srngiso dadhi sandhiga <br>
khala jivita khatava <br>
gala hala rasandara <br> </p>
</blockquote>
<p>Is this true?</p>
| 6812 | 6777 | 21 | 2 | 6777 | 22 | Was value of pi really defined in a sloka? | 6 | 6812 | <p>It looks this shloka originates from Bharati Krishna Tirthaji's system of so-called <a href="http://en.wikipedia.org/wiki/Vedic_Mathematics_%28book%29" rel="noreferrer">"Vedic Mathematics"</a>. Note that despite its name, it's widely agreed that Tirthaji's system isn't actually Vedic in origin; Tirthaji claimed that his 16 Sutras were from the Parishishta of the Atharvana Veda, but they're not actually found there. (<a href="http://www.tifr.res.in/%7Evahia/dani-vmsm.pdf" rel="noreferrer">Here's</a> a good paper discussing the provenance of Tirthaji's Vedic Mathematics system. For the real mathematics of the Vedic period see <a href="http://en.wikipedia.org/wiki/Indian_mathematics#Vedic_period" rel="noreferrer">here</a>.) And the supposed shloka in question isn't even a correct Katapayadi translation of pi; here is what <a href="https://books.google.com/books?id=ykAFEZSy1nAC&lpg=PA63&ots=in5HPsGfsX&dq=%22gopi%20bhagya%20madhuvrata%22&pg=PA63#v=onepage&q&f=false" rel="noreferrer">this book</a> says:</p>
<blockquote>
<p>Now we know enough about the authentic Katapayadi system to identify the origin of the Guru [Tirthaji]'s verse... According to the guru [Tirthaji], decoding the verse produces the following number:</p>
<p>31415 92653 58969 32384 62643 38327 92</p>
<p>In this number we recognize the first 31 decimals of pi... In the authentic Katapayadi system, the decimals are encoded in reverse order. So according to the authentic system, the verse is decoded as</p>
<p>29723 83346 26483 23979 85356 29514 13.</p>
<p>We conclude that the verse is not medieval, and certainly not Vedic. In all likelihood, the guru [Tirthaji] is the author of the verse</p>
</blockquote>
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<p>Name all the one hundred Kauravas (Dhritarashtra's sons) who were born in pots.</p>
| 6858 | 6853 | 6 | 2 | 6853 | 18 | Name all the hundred Kauravas in Mahabharata | 3 | 6858 | <p>In <a href="http://www.sacred-texts.com/hin/m01/m01118.htm" rel="nofollow noreferrer">this chapter</a> of the Adi Parva of the Mahabharata, Vaishampayana tells Arjuna's great-grandson Janamejaya all 101 sons of Dhritarashtra:</p>
<blockquote>
<p>Their names, O king, according to the order of birth, are Duryodhana, <strong>Yuyutsu</strong>, Duhsasana, Duhsaha, <strong>Duhsala</strong>, Jalasandha, Sama, Saha, Vinda and Anuvinda, Durdharsha, Suvahu, Dushpradharshana, Durmarshana and Durmukha, Dushkarna, and Karna; Vivinsati and Vikarna, Sala, Satwa, Sulochana, Chitra and Upachitra, Chitraksha, Charuchitra, Sarasana, Durmada and Durvigaha, Vivitsu, Vikatanana; Urnanabha and Sunabha, then Nandaka and Upanandaka; Chitravana, Chitravarman, Suvarman, Durvimochana; Ayovahu, Mahavahu, Chitranga, Chitrakundala, Bhimavega, Bhimavala, Balaki, Balavardhana, Ugrayudha; Bhima, Karna, Kanakaya, Dridhayudha, Dridhavarman, Dridhakshatra, Somakitri, Anudara; Dridhasandha, Jarasandha, Satyasandha, Sada, Suvak, Ugrasravas, Ugrasena, Senani, Dushparajaya, Aparajita, Kundasayin, Visalaksha, Duradhara; Dridhahasta, Suhasta, Vatavega, and Suvarchas; Adityaketu, Vahvashin, Nagadatta, Agrayayin; Kavachin, Krathana, Kunda, Kundadhara, Dhanurdhara; the heroes, Ugra and Bhimaratha, Viravahu, Alolupa; Abhaya, and Raudrakarman, and Dridharatha; Anadhrishya, Kundabhedin, Viravi, Dhirghalochana Pramatha, and Pramathi and the powerful Dhirgharoma; Dirghavahu, Mahavahu, Vyudhoru, Kanakadhvaja; Kundasi and Virajas.</p>
</blockquote>
<p>And yes, I said <em>101</em> sons, not 100, because in addition to the hundred Kauravas, Dhritarashtra had one additional son, Yuyutsu, with a Vaishya woman. As I discuss in <a href="https://hinduism.stackexchange.com/a/3282/36">this answer</a> about the birth of the Kauravas, Gandhari was pregnant with the Kauravas for two years. Dhritarashtra was worried that Gandhari would never give birth, so as a precaution he decided to have a son with a Vaishya woman, as described in <a href="http://www.sacred-texts.com/hin/m01/m01116.htm" rel="nofollow noreferrer">this chapter</a> of the Adi Parva of the Mahabharata. In any case, as I discuss in <a href="https://hinduism.stackexchange.com/a/6609/36">this answer</a>, Yuyutsu was a virtuous individual who decided to switch to the Pandava side in the Mahabharata war, and he served as a regent when the Pandavas left their kingdom to Arjuna's grandson Parikshit.</p>
<p>And in addition to his 101 sons, Dhritarashtra also had a daughter named Duhsala. She was born the same way as the 100 Kauravas, as I discuss in <a href="https://hinduism.stackexchange.com/a/3282/36">this answer</a>. And she married Jayadratha, a king who fought on the Kaurava side, infamous for blocking the Pandavas from rescuing Arjuna's son Abhimanyu during the Mahabharata war. </p>
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<p>I came across this term in hit TV series Shivam which is a Tamil dub version of Devon Ke Dev...Mahadev. Shiva confronts the personification of Apasmara to aid in Parvathi's efforts to realize her true self - Adi Shakthi - as part of Ashtanga Yoga. I would like to know the origin, source and exact nature of Apasmara as described in the scriptures and the prescribed way to tame it.</p>
| 6886 | 6883 | 7 | 2 | 6883 | 7 | What is Apasmara? | 3 | 6886 | <p>Apasmara, AKA Muyalaka, is the demon crushed under Shiva's foot in his form as Nataraja the king of dance. He is a dwarf who symbolizes ignorance and/or evil, and Shiva is portrayed as crushing him:</p>
<p><img src="https://i.stack.imgur.com/PKRRF.jpg" alt="enter image description here"></p>
<p>Now as far as I'm aware, the story of Nataraja isn't described in Hindu scripture, but <a href="https://books.google.com/books?id=E_6-JbUiHB4C&lpg=PA109&dq=apasmara%20purana&pg=PA109#v=onepage&q&f=false" rel="nofollow noreferrer">here</a> is how it's described in South Indian folklore:</p>
<blockquote>
<p>Followers of the orthodox Brahmin school of Mimamsa tried to destroy Shiva by successively creating a fierce tiger, a serpent, and an elephant whom Shiva killed. Finally they sent the embodiment of evil in the form of a dwarf, Muyalaka, the Apasmara purusha to overthrow Shiva - but Shiva began his cosmic-dance (tandava), subduing the dwarf and thereby liberating the world. </p>
</blockquote>
<p>I'm not sure why followers of Purva Mimamsa (whixh I discuss <a href="https://hinduism.stackexchange.com/a/6819/36">here</a>) are portrayed as bad guys here; perhaps this version of the story was written by Advaitins or other opponents of Mimamsa. In any case, as you can see there is no mention of Parvati here, so I think that is just creative license on the part of the TV show writers. I think their intent was to show that even Parvati herself turned Shiva to crush her ignorance, making it all the more imperative for ordinary humans to do likewise.</p>
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<ul>
<li>Will anyone please tell me the origin of Kali Maa?</li>
<li>What is the relation between Shiva and Parvati?</li>
</ul>
| 7000 | 6998 | 12 | 2 | 6998 | 8 | What is the story of "Kali Maa"? | 4 | 7000 | <p>The story of the goddess Kali is told in the Devi Mahatmya of the Markandeya Purana. She is an incarnation of the goddess Durga. For those who don't know, Durga was created from the combined powers of Brahma, Vishnu, and Shiva in order to defeat the demon Mahishasura. But she is generally viewed be the consort of Shiva, because she is considered an incarnation of Shiva's wife Parvati. (Or if you're a follower of the Shakta sect, then you'd view Durga to be a manifestation of the same Adi Parashakti of which Shiva's wives Shakti and Parvati were both incarnations.)</p>
<p>In any case, the story of Kali happened after Durga's victory over Mahishasura. Once the demons Shumba and Nishumba defeated the gods in battle and took over the three worlds, so the gods went to mount Kailash to ask Durga for help. After they said a prayer to Durga, Shiva's wife Parvati came by, and out of her body came a form of Durga known as Ambika or Kaushiki. During Ambika's battle with the Shumba and Nishumbha's Asura army, she was confronted by a pair of Asura generals named Chanda and Munda. To defeat them, Ambika created Kali out of her forehead, as described in <a href="http://182.18.131.45/idurga/saptshati/chapter7/saptshati25.htm">this chapter</a> of the Devi Mahatmya of the Markandeya Purana:</p>
<blockquote>
<p>Thereupon Ambika became terribly angry with those foes, and her anger her countenance then became dark as ink. Out from the surface of her forehead, fierce with frown, issued suddenly Kali of terrible countenance, armed with a sword and noose. Bearing the strange skull-topped staff, decorated with a garland of skulls, clad in a tiger’s skin, very appalling owing to her emaciated flesh, with gaping mouth, fearful with her tongue lolling out, having deep-sunk reddish eyes and filling the regions of the sky with her roars, and falling upon impetuously and slaughtering the great asuras in that army, she devoured those hosts of the foes of the devas.</p>
</blockquote>
<p>Kali defeated Chanda and Munda and brought Ambika their heads, for which she is known as Chamunda or Chamundeshwari. And she was instrumental in helping Ambika defeat Shumbha and Nishumbha and restore rule of the three worlds to Indra and the gods. </p>
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<ul>
<li>What are the names of the five villages that Krishna offers the Kauravas to give the Pandavas?</li>
<li>Can anyone please give me the present day locations and names of those places (villages)?</li>
</ul>
| 7012 | 7009 | 7 | 2 | 7009 | 7 | What are the names of the Five villages that Krishna offers Kauravas to give Pandavas? | 3 | 7012 | <p>In <a href="http://sacred-texts.com/hin/m05/m05031.htm" rel="nofollow noreferrer">this chapter</a> of the Udyoga Parva of the Mahabharata, Yudhishthira sends an offer of peace to Duryodhana, and in the course of doing so he names the five villages:</p>
<blockquote>
<p>We are desirous of peace; give us even a single province of the empire. Give us even <strong>Kusasthala, Vrikasthala, Makandi, Varanavata, and for the fifth any other that thou likest</strong>. Even this will end the quarrel. O Suyodhana, give unto thy five brothers at least five villages,--O Sanjaya, O thou of great wisdom, let there be peace between us and our cousins.</p>
</blockquote>
<p>So he even left one village up to the choice of Duryodhana. In a <a href="http://sacred-texts.com/hin/m05/m05072.htm" rel="nofollow noreferrer">later chapter</a> of the Udyoga Parva, Yudhisthira laments that they weren't able to get a peaceful resolution to the conflict, and he again names the villages:</p>
<blockquote>
<p>Having the Kasis, the Panchalas, the Chedis, and the Matsyas, for my allies and with thee, O slayer of Madhu, for my protector, I prayed for only five villages, etc., <strong>Avishthala, Vrikasthala, Makandi, Varanavata, with any other, O Govinda, as the fifth</strong>;--Grant us, we said, five villages or towns, O sire, where we five may dwell in union, for we do not desire the destruction of the Bharatas.--The wicked-minded son of Dhritarashtra, however, regarding the lordship of the world to be; in him, doth not agree to even that.</p>
</blockquote>
<p>I assume that Avishthala is the same as Kusasthala, which according to <a href="https://books.google.com/books?id=18IUAAAAYAAJ&lpg=PA30&ots=96e5P3veWe&dq=kusasthala&pg=PA30#v=onepage&q&f=false" rel="nofollow noreferrer">this book</a> is more commonly known Kanyakubja, or the modern-day city of <a href="http://en.wikipedia.org/wiki/Kannauj" rel="nofollow noreferrer">Kannauj</a>. As far as where the other three named villages are, <a href="http://en.wikipedia.org/wiki/Kuru_kingdom_%28Mahabharata%29" rel="nofollow noreferrer">this Wikipedia page</a> provides some information as to their current location, although it doesn't cite the sources of this information:</p>
<blockquote>
<p>Varanavata was the ancient capital of the Kuru kings and their forefathers. It lies on the foothills of the Himalayas, like the capital of northern Panchala viz Ahichatra. <strong>This city could be a place called Shibpuri to the north-east of Rishikesh in Uttarakhand.</strong> It was north of Hastinapura and Pramanakoti....</p>
<p>Vrikasthala province and town were situated in the southern part of Kuru Kingdom.... Bidding them farewell Krishna reached the town of Vrikasthala (<strong>in Gurgaon district of Hariyana</strong>) by evening and camped there that night (5,84).</p>
<p>Makandi was central a province running <strong>along the banks of the Ganges, south of Hastinapura</strong>. The province extended to southern Panchala Kingdom, also with the same name. Kampilya, the capital city of Panchala, was situated in the Makandi province within the southern Panchala kingdom (1,140).</p>
</blockquote>
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<p>There is a very interesting story about Karna being an Asura named as <strong>Dambhodbhava</strong>.<br>
Quora: <a href="http://www.quora.com/Who-was-Karna-in-his-previous-birth">Who was Karna in his previous birth?</a>. Arjuna-Krishna being Nara-Narayana kids, who fought with Dambhodbhava.</p>
<ul>
<li>There is also a story about Draupadi's previous birth where she asked
for a husband with 14 qualities and end up marrying the 5 Pandavas.</li>
<li>Bhishma being a Vasu.</li>
<li>Shishupala being Raavana (or Vishnu's gatekeeper)</li>
<li>Shikhandi being princess Ambaa</li>
</ul>
<p>Are there any sources for the other key characters' previous births like:</p>
<ul>
<li>Satyavati & Muni Veda Vyasa</li>
<li>Dhritarashtra, Pandu, & Vidura</li>
<li>Other Pandavas</li>
<li>Duryodhana, Dushashana</li>
<li>Abhimanyu, Ghatotkacha, Upapandavas</li>
<li>Drona & Ashwathama</li>
<li>Shakuni, Shalya, Drupada, Dhrishtadyumna</li>
</ul>
| 7044 | 7039 | 29 | 2 | 7039 | 30 | What were the previous births of the characters of Mahabharata? | 5 | 7044 | <p><a href="http://www.sacred-texts.com/hin/m01/m01068.htm" rel="nofollow noreferrer">This chapter</a> of the Adi Parva of the Mahabharata describes exactly who incarnated as each of the major characters in the Mahabharata. It's too long a chapter to quote the whole thing here, so let me just address some important people.</p>
<p>I discuss the previous births of Draupadi and the Pandavas <a href="https://hinduism.stackexchange.com/q/6682/36">here</a>. As you said, Bhishma was an incarnation of one of the Vasus, a group of eight Vedic gods controlling various aspects of nature, but more specifically he was the Vasu known as <a href="http://en.wikipedia.org/wiki/Dyaus" rel="nofollow noreferrer">Dyaus Pita</a>, AKA Prabhasa, god of the sky. And as you said Shishupala was an incarnation of Vishnu's gatekeeper Jaya, who had previously been born Hiranyakashipu and Ravana, while Shishupala's brother Dantavakra was an incarnation of Vijaya, who had previously been born as Hiranyaksha and Kumbhakarn, as I discuss in <a href="https://hinduism.stackexchange.com/a/2042/36">this answer</a>.</p>
<p>Now Bhishma's father Shantanu was a rebirth of Mahabhisha, a king of the Ikshvaku dynasty. After Mahabhisha died, he went to Devaloka, where on one occasion he stared at the goddess Ganga when her robe slipped by accident. As a result, he was cursed by Brahma to be born on earth and to be tormented by Ganga, as described in <a href="http://www.sacred-texts.com/hin/m01/m01097.htm" rel="nofollow noreferrer">this chapter</a> of the Adi Parva of the Mahbharata:</p>
<blockquote>
<p>One day the celestials had assembled together and were worshipping Brahman. Many royal sages and king Mahabhisha also were present on the spot. And Ganga, the queen of rivers, also came there to pay her adorations to the Grandsire. And her garments white as the beams of the moon was displaced by the action of the wind. And as her person became exposed, the celestials bent down their heads. But the royal sage Mahabhisha rudely stared at the queen of rivers. And Mahabhisha was for this cursed by Brahman, who said, 'Wretch, as thou hast forgotten thyself at the sight of Ganga, thou shalt be re-born on earth. But thou shall again and again attain to these regions. And she, too, shall be born in the world of men and shall do thee injuries. But when thy wrath shall be provoked, thou shalt then be freed from my curse.'</p>
</blockquote>
<p>Shantanu's second wife Satyavati, who was the daughter of the king Uparichara Vasu but raised by fishermen, was the next birth of Acchoda, mind-born daughter of the Pitris or ghosts of departed ancestors. (I discuss another mind-born daughter of the Pitris in <a href="https://hinduism.stackexchange.com/q/3732/36">this question</a>.) Acchoda was caught admiring Uparichara Vasu, so the Pitris gave her the following curse, as described in <a href="http://mahabharata-resources.org/harivamsa/hv_1_18.html" rel="nofollow noreferrer">this chapter</a> of the Harivamsa:</p>
<blockquote>
<p>You have just now seen an air-voyager, isn't it... he is called uparichara-vasu... when he takes birth in human world, then you will become his daughter... while remaining a virgin you will deliver the son of sage parAshara, which son of yours, namely veda-vyAsa, will ramify veda canons... still remaining a virgin you will return to your own abode, that which is unachievable otherwise... Later you will auspiciously give rise to two sons of mahAbhiSha, namely king shantanu; one boy will be the glorious vichitraviirya, while the other will be the righteous chitrA~Ngada; and later, on your begetting them you will return to your abode; thus you have to undergo this wretched life on earth because you sidestepped from the morals of manes... will become the daughter of that king vasu through lady adrika, whom you have just now seen along with uparichara-vasu on aircraft... all this happens in twenty-eight dwApara era... then you will emerge as the daughter of a fish, namely from this lady adrika who by then transfigures as a fish</p>
</blockquote>
<p>Satyavati's son Krishna Dwaipayana Veda Vyasa (or Vyasa for short) was an incarnation of Vishnu, but he was also the next birth of the sage Aparantamas, an earlier compiler of the Vedas described in <a href="http://www.sacred-texts.com/hin/m12/m12c049.htm" rel="nofollow noreferrer">this chapter</a> of the Shanti Parva of the Mahabharata.</p>
<p>Vyasa's son Pandu was apparently the incarnation of the god of Purity, while Vidura was the incarnation of Yama god of death, as described in <a href="http://www.sacred-texts.com/hin/m01/m01068.htm" rel="nofollow noreferrer">this chapter</a> of the Adi Parva of the Mahbharata:</p>
<blockquote>
<p>[Dhritarashtra's] younger brother who was possessed of great strength and was really a great being known as Pandu, devoted to truth and virtue, was Purity's self. And, O king, thou shouldst know that he who was known on earth as Vidura, who was the first of all virtuous men ... was the god of Justice himself.</p>
</blockquote>
<p>There's no information in that chapter as to Dhritarashtra's previous birth, but as far as the Kauravas go, Duryodhana was the incarnation of Kali (the demon of the Kali Yuga) and his brothers were incarnations of Rakshasas:</p>
<blockquote>
<p>The evil-minded and wicked king Duryodhana, the destroyer of the fair fame of the Kurus, was born of a portion of Kali on earth. He it was who caused all creatures to be slain and the earth to be wasted; and he it was who fanned the flame of hostility that ultimately consumed all. They who had been the sons of Pulastya (the Rakshasas) were born on earth among men of Duryodhana's brothers, that century of wicked individuals commencing with Duhasasana as their first.</p>
</blockquote>
<p>Arjuna's son Abhimanyu was an incarnation of Varchas, son of Chandra the moon god, and the reason he died so early is that Chandra didn't want him to be gone too long:</p>
<blockquote>
<p>And he who was known as the mighty Varchas, the son of Soma, became Abhimanyu of wonderful deeds, the son of Arjuna. And before his incarnation, O king, the god Soma had said these words to the celestials, '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.'</p>
</blockquote>
<p>The Upapandavas were incarnations of the Vishwadevas, Dristadyumna was an incarnation of Agni, Amba/Sikhandi was the incarnation of a demon, and the Upapandavas are incarnations of the Vishwadevas:</p>
<blockquote>
<p>Know also, O monarch, that the mighty car-warrior Dhrishtadyumna was a portion of Agni. And know also that Sikhandin, who was at first a female, was (the incarnation of) a Rakshasa. And, O bull in Bharata's race, they who became the five sons of Draupadi, those bulls amongst the Bharata princes, were the celestials known as the Viswas. Their names were Pritivindhya, Sutasoma, Srutakirti, Satanika, Nakula, and Srutasena, endued with mighty energy.</p>
</blockquote>
<p>Kripacharya was an incarnation of the Rudras, Shakuni was an incarnation of Dwapara (embodiment of the Dwapara Yuga), and Satyaki and Drupada were incarnations of the Maruts:</p>
<blockquote>
<p>And, O king, that Brahman sage who, on earth, was known by the name of Kripa and was the embodiment of all manliness was born of the tribe of the Rudras. And the mighty chariot-fighter and king who on earth was known by the name of Sakuni, that crusher of foes, thou shouldst know, O king, was Dwapara himself (the third yuga). And he who was Satyaki of sure aim, that upholder of the pride of Vrishni race, that oppressor of foes, begotten of the portion of gods called the Maruts. And that royal sage Drupada who on earth was a monarch, the first among all persons bearing arms, was also born of the same tribe of the celestials.</p>
</blockquote>
<p>Ashwatthama was an incarnation of Shiva; see the Shiva Purana. And Shalya was an incarnation of Prahlada's brother Sanhlada:</p>
<blockquote>
<p>He who had been known as Samhlada, the younger brother of Prahlada, became among men the famous Salya, that bull amongst Valhikas.</p>
</blockquote>
<p>Being a Vaishnava, I'd like to end with one last individual:</p>
<blockquote>
<p>And he, called Vasudeva [Krishna], endued with great valour, was among men a portion of him called Narayana--the god of gods--eternal.</p>
</blockquote>
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<p>Long ago I have heard the story about Pashupatinath temple located in nepal, it was related to Mahabharata, when the Pandavas were on their way to Heaven, they wanted to find lord Shiva and lord shiva was in form of bull in group of bulls, and when Pandavas detected which bull is shiva than Bhima tried to catch shiva and shiva went inside the soil (ground) and his head came out from nepal (which is now called the Pashupatinath temple), is this story right or just a tale? want to know more about it.</p>
<p><strong>EDIT</strong> : Also tell why the Pandavas were in search of Lord Shiva? And why lord Shiva was hiding from them?</p>
| 14028 | 7070 | 11 | 2 | 7070 | 8 | The story behind Pashupatinath temple in Nepal | 3 | 14028 | <p>The Pasupatinath ShivaLinga is described in <strong>Koti Rudra Samhita</strong> of Shiva Purana in chapter 11 'Pasupatinath Linga':<br></p>
<blockquote>
<p><strong>नयपालाख्यां</strong> तु प्रसिद्धायां महितले ।<br>
<strong>लिङ्ग पशुपतिशाख्यं</strong> सर्वकामफलप्रदम् ।।<br>
शिरोभागस्वरुपेण शिवलिङ्गं तदस्ति हि ।<br>
तत्कथां वर्णयिष्यामि केदारेश्वरवर्णने ।।<br> <br>
<strong>A Linga named Pasupati became established in Nepal and it is able to fulfill all desires.</strong> The Linga as the form of the head and it's story will be narrated with the greatness of Kedareshwara.<br></p>
</blockquote>
<p>The story hinted above is in Koti Rudra Samhita chapter 19 where Kedareshwara Linga is described:</p>
<blockquote>
<p>तद्दिनं हि समारभ्य केदारेश्वर एव च ।<br>
पूजितो येन भक्त्या वै दुःख स्वपनेऽपि दुर्लभम् ।।<br>
यो वै हि पाण्डवान्दृष्ट्वा माहिषं रुपमास्थित ।<br>
मायामास्थाय तत्रैव पालायनपरोऽभवत् ।।<br>
धृतश्च पाण्डवैस्तत्र ह्यवाङ्मुखतया स्थित ।<br>
पुच्छं चैव धृतं तैस्तु प्रर्थितश्च पुनः पुनः ।।<br>
तद्रुपेण स्थितस्तत्र भक्तवत्सलनामभाक् ।<br>
<strong>नयपाले शिरोभागो गतस्द्रुपतः स्थितः</strong> ।।<br> <br>
Whosever adored Kedara Shiva in the past they never came across any suffering or grief even in the dreams. He is the one, who on seeing Pandavas assumed the form of a he-buffalo, using his magical powers and tried to run away. But when he was caught by Pandavas by the tail, he stood there lowering his neck. They held his tail, who prayed him again and again. Then Shiva who is well disposed towards his devotees, established himself there in the same form. <strong>The portion of head appeared in Nepal.</strong><br></p>
</blockquote>
<p><strong>One of the special feature of Pasupatinath ShivaLinga is that five heads are formed in the linga itself.</strong> The east facing <strong>Tatpurusha,</strong> the north facing <strong>Ardhanarishwara</strong> (Vamadeva), the west facing <strong>Sadyojata</strong> and the South facing <strong>Aghora.</strong> The upward facing Ishana is Nirakara (formless) whereas other faces are present in Linga itself.</p>
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<p>There is an incident in Mahabharata when Bhishma was destroying the Pandava army furiously and Arjuna was still not fighting with high spirits. At that time, Krishna became furious with Arjuna and he used a wheel of a chariot as his chakra and spoke angrily to Arjuna that if he isn't willing to kill Bhishma, he will have to do the job himself. This is what I have seen/read in TV serials/comic books based on the Mahabharata.</p>
<p>The question is, even if Krishna wanted to kill Bhishma, he couldn't have, because of the <em>ichcha-mrityu</em> (death at will) boon of Bhishma, so why would Krishna even attempt to do such a thing?</p>
| 7095 | 7088 | 5 | 2 | 7088 | 4 | How could Lord Krishna kill Bhishma even if he wanted to? | 4 | 7095 | <p>According to me, even if Bhishma couldn't be killed but still there were other ways of stopping him. If you know about the story of Samudra Manthan and what happened afterwards with Rahu, you can probably imagine what could Lord Krishna might have done. As per the Adi Parva of the Mahabharata the following describes what happened with Rahu after he drank Amrit:</p>
<blockquote>
<p>And all the gods at that time of great fright drank the Amrita with
delight, receiving it from Vishnu. And while the gods were partaking
of it, after which they had so much hankered, a Danava named Rahu was
also drinking it among them in the guise of a god. And when the Amrita
had reached Rahu's throat only, Surya and Soma (recognised him and)
intimated the fact to the gods. And Narayana instantly cut off with
his discus the well-adorned head of the Danava who was drinking the
Amrita without permission. And the huge head of the Danava, cut off by
the discus and resembling a mountain peak, then rose up to the sky and
began to utter dreadful cries. And the Danava's headless trunk,
falling upon the ground and rolling thereon, made the Earth tremble
with her mountains, forests and islands. And from that time there is a
long-standing quarrel between Rahu's head and Surya and Soma.</p>
</blockquote>
<p>So as we can see, Rahu had consumed Amrit so he could have been a problem as he became immortal but still Lord Vishnu cut him off, disabling him to create any major troubles. Lord Krishna had used Wheel in the form of Charka, so i believe he might be trying to do the same here. If Bhishma's head would be cut off then he won't be able to fight but can still be alive. </p>
<p>We have another example of the same act with Barbarik (son of Ghatotkach), who could have proven to be a problem for both Pandav and Kaurav army, so Lord Krishna also used the same technique with him, i.e., he discussed with Barbarik and it was mutually agreed that Barbarik's head will be cut off so that he couldn't participate in the war.</p>
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<p>Many Hindu temples have a board which says 'only Hindus allowed beyond this point.'</p>
<p>What is the reason for this?</p>
<p>Was there a historical event which led to this kind of rule in Hindu temples? </p>
<p>Examples of signboards:</p>
<p><a href="https://i.stack.imgur.com/9lcL3m.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/9lcL3m.jpg" alt="enter image description here"></a></p>
<p><img src="https://i.stack.imgur.com/fdgs2m.jpg" alt="enter image description here"></p>
<p><a href="https://i.stack.imgur.com/dRLncm.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/dRLncm.jpg" alt="enter image description here"></a></p>
| 7146 | 7121 | 4 | 2 | 7121 | 6 | Why are non-Hindus not allowed inside temples? | 3 | 7146 | <p>Temples are sacred places and there are certain rules to be followed before entering temple. These rules are known as Pancha Shuddhi (5 kinds of purity). According to this 5 types of shuddhi is needed before going to temple: </p>
<ol>
<li>Sharira (bathe body)</li>
<li>Ahara (Satvic food)</li>
<li>Manas (mind)</li>
<li>Vaak (Speech)</li>
<li>Karma (deed)</li>
</ol>
<p>Not just a non-hindu, even hindus are not allowed inside temples if they does not posses one of this shuddhi. </p>
<p>I have seen such boards in some temples and this could be mainly due to their(non-hindus) way of living. Non-hindus often consume non-vegetarian food and in their living culture they are not required to bath before going to their prayer centers. As no one is allowed inside temples without pancha shuddhi, some temples are taking precautions by using such boards. This is not questioning anyone's freedom/ right to equality, it just points out that people are required to respect other's culture and should not intervene in their freedom of worship if they are not ready to follow set of rules within hindu religion. </p>
<p>There are many other temples which does not have these kinds of boards and allow non-hindus(by birth) for prayers (not for excursion). But in such temples also people are required to follow pancha shuddhi. </p>
<p>For example, in famous Sree Ayyappa temple, <a href="http://www.sabarimala.org/" rel="noreferrer">Sabarimala</a>, non-hindus are allowed for the pilgrimage. See this quote from the website. </p>
<blockquote>
<p>Certain customs are to be strictly observed if one has to undertake a
pilgrimage to Sabarimala. A pilgrim attending the Mandalapooja should
observe austerities for 41 days. During this period, the pilgrim
should abstain himself from non vegetarian food and carnal pleasures.
Pilgrims set out in groups under a leader, and each carry a cloth
bundle called Irumudi kettu containing traditional offerings. Unlike
certain Hindu temples, Sabarimala temple has no restrictions of caste
or creed. The temple is open to males of all age groups and to women
who have either passed their fertility age and those before reaching
the stage of puberty. </p>
</blockquote>
<p>Also see this <a href="http://sabarimala.kerala.gov.in/index.php?option=com_content&view=article&id=92&Itemid=94" rel="noreferrer">link</a>. It emphasize the need to follow the customs and there is no restriction if they are followed.</p>
<p>Actually we need to be hindus by our karma (like Swami Vivekanda mentioned about Brahmin), in that sense everyone following the customs can visit these temples. </p>
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<p>I have heard and experienced that many literature books of Hinduism are altered/manipulated by non-authors and selfish persons, <a href="http://agniveer.com/manu-smriti-and-shudras/" rel="nofollow">this</a> is one example regarding manu-smriti(that I also have experienced). There are more examples but coming to the point, how can I know that vedas are protected from all this corruption.</p>
<p>If there are authentic vedas, where would I get/buy them (I don't want mere translations I want devanagari-script vedas with swara matrikas(swara indications)). I would be very grateful if any-one can tell me where could I learn the sawra gyana(knowledge of swaras) and chanting of vedas.</p>
<p>Note: I am not an atheist, and I want to know more than <a href="http://agniveer.com/no-textual-corruption-in-vedas/" rel="nofollow">this</a>. </p>
| 7129 | 7127 | 4 | 2 | 7127 | 1 | How can I trust that Vedas are available in their authentic form (yathaswaroop) | 3 | 7129 | <p>The website you linked to actually has all four Vedas with swara indications:</p>
<p><a href="http://agniveer.com/wp-content/uploads/2010/11/rv.pdf" rel="nofollow noreferrer">Rig Veda</a></p>
<p><a href="http://agniveer.com/wp-content/uploads/2010/11/shukla_yajur_veda.pdf" rel="nofollow noreferrer">Shukla Yajur Veda</a></p>
<p><a href="http://agniveer.com/wp-content/uploads/2010/11/sama_veda.pdf" rel="nofollow noreferrer">Sama Veda</a></p>
<p><a href="http://agniveer.com/wp-content/uploads/2010/11/atharva_veda.pdf" rel="nofollow noreferrer">Atharvana Veda</a></p>
<p>By the way, you can trust these PDF files, but I would take the articles on this website with a grain of salt. They tend to interpret Hindu scripture in order to make it conform to modern sensibilities, in a way that in my view distorts their meaning.</p>
<p>By the way, this website only has the Shukla Yajur Veda Samhita, i.e. the Vajasaneyi Samhita, in Sanskrit. (The Yajur Veda comes in two versions, as I discuss <a href="https://hinduism.stackexchange.com/q/3247/36">here</a>.) But <a href="http://www.sanskritweb.net/yajurveda" rel="nofollow noreferrer">here</a> is another website that gives the Sanskrit with swara indications for the first chapter of the Krishna Yajur Veda Samhita, i.e. the Taittiriya Samhita, and all of the Taittiriya Brahmana. I mention the Taittiriya Brahmana because as I discuss in <a href="https://hinduism.stackexchange.com/q/6582/36">this question</a>, unlike other Brahmanas part of it consists of mantras heard from the gods.</p>
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<p>I have seen many people tell that before the Kurukshetra war in Mahabharata, no war was fought between Karna and Arjuna. But some people also tell that there had been various wars between Karna and Arjuna before the Kurukshetra war in which Arjuna defeated Karna many times. What is the truth? Who was considered more powerful between the two and on which basis?</p>
| 7196 | 7187 | 7 | 2 | 7187 | 8 | War between Karna and Arjuna - Mahabharata | 11 | 7196 | <p>From <a href="https://www.boloji.com/articles/1435/karna-and-arjuna" rel="nofollow noreferrer">the article</a> "Karna and Arjuna" by Dr. Madhu Guptan and his comments under the article:</p>
<blockquote>
<p>On the basis of evidence from the Mahabharata Arjuna emerges as the greatest warrior. Arjuna humbles Karna many times before Mahabharata war like <em>Draupadi Svayamvar, Virata war and in the killing of Jayadrath. Karna ,Gandharva's attack,</em> in spite of all his boasting, is neither able to save Jayadrath from Arjuna nor Duhshasana from Bhima. In the Virata war, Arjuna single handedly defeats the entire Kaurava army. Arjuna also has a greater character than Karna.</p>
<p>But Karna too has great and admirable qualities, as mentioned in my article like friendship, loyalty and charity. That is the beauty and complexity of Mahabharata.</p>
</blockquote>
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<p>Although it might look a bit kiddish I am curious to know is there any description present in any of the Hindu scriptures that tells us about where the heaven and hell actually are. I have heard sometime that it's closer to Himalayas, or it's just a plain thought. Also, I have heard that there are various realms in both heaven and hell where a person ascends/descends based on his karma. </p>
<p>There are some texts which tell the distance between the earth and the sun like 'Yug Sahastra Yojan par bhanu' in Hanuman Chalisa. Is there any such text about Heaven and Hell's distance from earth?</p>
| 7262 | 7243 | 9 | 2 | 7243 | 10 | Where are Heaven and Hell? | 4 | 7262 | <p><a href="http://www.sacred-texts.com/hin/vp/vp065.htm" rel="noreferrer">This chapter</a> of the Vishnu Purana describes the distances to the various Lokas above the Earth:</p>
<blockquote>
<p>The sphere of the earth (or Bhúr-loka), comprehending its oceans, mountains, and rivers, extends as far as it is illuminated by the rays of the sun and moon; and to the same extent, both in diameter and circumference, the sphere of the sky (Bhuvar-loka) spreads above it (as far upwards as to the planetary sphere, or Swar-loka). The solar orb is situated a hundred thousand leagues from the earth; and that of the moon an equal distance from the sun. At the same interval above the moon occurs the orbit of all the lunar constellations. The planet Budha (Mercury) is two hundred thousand leagues above the lunar mansions. Śukra (Venus) is at the same distance from Mercury. Angáraka (Mars) is as far above Venus; and the priest of the gods (Vrihaspati, or Jupiter) as far from Mars: whilst Saturn (Sani) is two hundred and fifty thousand leagues beyond Jupiter. The sphere of the seven Rishis (Ursa Major) is a hundred thousand leagues above Saturn; and at a similar height above the seven Rishis is Dhruva (the pole-star), the pivot or axis of the whole planetary circle. Such, Maitreya, is the elevation of the three spheres (Bhúr, Bhuvar, Swar) which form the region of the consequences of works. The region of works is here (or in the land of Bhárata).</p>
<p>Above Dhruva, at the distance of ton million leagues, lies the sphere of saints, or Mahar-loka, the inhabitants of which dwell in it throughout a Kalpa, or day of Brahmá. At twice that distance is situated Janaloka, where Sanandana and other pure-minded sons of Brahmá, reside. At four times the distance, between the two last, lies the Tapo-loka (the sphere of penance), inhabited by the deities called Vaibhrájas, who are unconsumable by fire. At six times the distance (or twelve Crores, a hundred and twenty millions of leagues) is situated Satya-loka, the sphere of truth, the inhabitants of which never again know death.</p>
</blockquote>
<p>Note that "league" is just how they're translating the word "Yojana". Also, the order of these Lokas from lowest to highest is Bhuloka (where we live), Bhuvarloka, Svarga (i.e. Devaloka or heaven), Maharloka, Janaloka, Tapoloka, and Satyaloka (i.e. Brahmaloka). (These are the seven Lokas we mention in the Pranayamam mantra, if you've ever done Sandhyavandanam.)</p>
<p>In any case, if we go by what the translator tells us in a footnote, then the realm of Devaloka extends from a distance of 100,000 Yojanas all the way up to the pole star.</p>
<p>Now <a href="http://www.sacred-texts.com/hin/vp/vp063.htm" rel="noreferrer">this chapter</a> describes the seven Patala Lokas beneath the Earth:</p>
<blockquote>
<p>The extent of the surface of the earth has been thus described to you, Maitreya. Its depth below the surface is said to be seventy thousand Yojanas, each of the seven regions of Pátála extending downwards ten thousand.... Below the seven Pátálas is the form of Vishńu, proceeding from the quality of darkness, which is called Śesha, the excellencies of which neither Daityas nor Dánavas can fully enumerate. This being is called Ananta by the spirits of heaven, and is worshipped by sages and by gods. He has a thousand heads, which are embellished with the pure and visible mystic sign: and the thousand jewels in his crests give light to all the regions.</p>
</blockquote>
<p>And then <a href="http://www.sacred-texts.com/hin/vp/vp064.htm" rel="noreferrer">this chapter</a> describes the realms of Yamaloka, where people are punished for sins, and which lie below the seven Patala Lokas and Vishnu's serpent Adiseshan:</p>
<blockquote>
<p>I will now, great Muni, give you an account of the hells which are situated beneath the earth and beneath the waters, and into which sinners are finally sent.</p>
<p>The names of the different Narakas are as follows: Raurava, Śúkara, Rodha, Tála, Viśasana, Mahájwála, Taptakumbha, Lavańa, Vimohana, Rudhirándha, Vaitaraní, Krimíśa, Krimibhojana, Asipatravana, Krishńa, Lálábhaksha, Dáruńa, Púyaváha, Pápa, Vahnijwála, Adhośiras, Sandansa, Kálasútra, Tamas, Avíchi, Śwabhojana, Apratisht́ha, and another Avíchi. These and many other fearful hells are the awful provinces of the kingdom of Yama, terrible with instruments of torture and with fire; into which are hurled all those who are addicted when alive to sinful practices.</p>
</blockquote>
<p>It's also worth noting that Yamaloka is described as lying to the South, whatever that means. For instance, in <a href="http://www.valmikiramayan.net/kishkindha/sarga40/kishkindha_40_frame.htm" rel="noreferrer">this chapter</a> of the Kishkindha Khanda of the Ramayana, when Sugriva gives instructions to the Vanaras on how to search for Sita in different directions, he says that if they keep proceeding South they'll eventually reach Yamaloka:</p>
<blockquote>
<p>After that, farther from earth there is the most dreadful world of manes, namely the abode of Yama, the Terminator, and you need not consider going there. You can go or search only up to this point, oh, the best braving vanara-s, as that world of manes will be encompassed with an alarming darkness, and it is the capital city of Yama, the Terminator. After that there is no entry into the abode of Yama for the mortals.</p>
</blockquote>
<p>I should add that while these passages discuss spatial separations, personally I don't think these Lokas are actually in our physical universe; in addition to spatial separation they might also be located in separate universes, but that's just speculation on my part.</p>
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<blockquote>
<p>Bhakti is intense devotion and supreme love for God. There is no expectation of anything in Bhakti marga. This higher feeling is indescribable in words. It has to be sincerely experienced by the devotee (Bhakta). </p>
</blockquote>
<p>As in one of the Pravachan, said that there are the nine different ways of Bhakti and the five kinds of Bhavas in bhakti. The nine modes of Bhakti are the ways in which a devotee attains the Supreme Ideal of life. A devotee can take up any of these paths and reach the highest state. I only know about <strong>Atmanivedana</strong> (absolute surrender to the Lord).</p>
<p>My questions on this:</p>
<ul>
<li><p>What is the Navavidha Bhakti(The nine modes of Bhakti)? Is there any examples who attained supreme god from these 9 ways of bhakti?</p></li>
<li><p>What is the Bhavas? and What are it's five types?</p></li>
</ul>
<p>I heard that about Navavidha Bhakti has already stated in Srimad Bhagvatam. </p>
<ul>
<li><p>In which canto of Srimad Bhagvatam states about Navavidha Bhakti and Bhavas?</p></li>
<li><p>Is there any Spiritual book (Of any saint) which explains about Bhakti marg for more detail?</p></li>
</ul>
| 7298 | 7295 | 18 | 2 | 7295 | 17 | What is the Navavidha Bhakti? | 3 | 7298 | <h1>Navavidha Bhakti</h1>
<p><a href="http://vedabase.com/sb/7/5/23/en2" rel="noreferrer">Shrimad Bhagavatam 7.5:23-24</a></p>
<blockquote>
<p>sri-prahrada uvaca
sravanam kirtanam visnoh
smaranam pada-sevanam
arcanam vandanam dasyam
sakhyam atma-nivedanam
iti pumsarpita visnau
bhaktis cen nava-laksana
kriyeta bhagavaty addha
tan manye 'dhitam uttamam</p>
<p>Prahlada Maharaja said: Hearing and chanting about the transcendental holy name, form, qualities, paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet of the Lord, offering the Lord respectful worship with sixteen types of paraphernalia, offering prayers to the Lord, becoming His servant, considering the Lord one's best friend, and surrendering everything unto Him (in other words, serving Him with the body, mind and words) -- these nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Krsna through these nine methods should be understood to be the most learned person, for he has acquired complete knowledge.</p>
</blockquote>
<p>From this it is clear about the meaning of nava-vidha bhakti. It is the various ways in which Lord can be worshipped. Here are some examples I can think of for such devotees.</p>
<ol>
<li>Shravanam - Listening - example: Parkishit Maharaj, who attained liberation, by listening to the glory of Lord Krishna towards the end of His days on Earth.</li>
<li>Kirtanam - Singing - example: Lord Chaitanya, who spread the worship through Sankritana of Hare Rama Hare Krishna.</li>
<li>Vishnu Smaranam - Thinking of God day and night - example: Lord Hanuman, whose every hair was found to be vibrating with the name of Lord Rama.</li>
<li>Pada sevanam - Servitude to the feet of the Guru/God - example: Lakshmana, whose service to His brother Sri Rama is unparalleled.</li>
<li>Archanam - Adoring the beauty of God - example: Gopikas</li>
<li>Vandanam - Worshipping God - example: Prahlada</li>
<li>Dasyam - Having the attitude of a servant to His master.</li>
<li>Sakhyam - Having the attitude of a friend toward God.</li>
<li>Atma Nivedhanam - Complete self-surrender toward God. (Example: Sri Radha)</li>
</ol>
<h1>Five Bhavas</h1>
<p><a href="http://nitaaiveda.com/Spiritual_Questions___Answers/Pre-2007_QnA_Swami_Gaurangapada/bahudha_bhakti-rasabhinartakah.htm" rel="noreferrer">Sri Chaitanya Charitamrita 19.185</a></p>
<blockquote>
<p>santa, dasya, sakhya, vatsalya, madhura-rasa naya
krishna-bhakti-rasa madhye ei pa-ca pradhana
"The chief transcendental mellows experienced with the Supreme Personality of Godhead are five — santa, dasya, sakhya, vatsalya and madhura.</p>
</blockquote>
<p>Shanta Bhava - attitude of saint, a peaceful attitude towards God.</p>
<blockquote>
<p>Sannyasi Bhaktas have Santa Bhava. A Bhakta of Santa Bhava type is not emotional. He does not exhibit much emotions. He cannot dance and weep and yet his heart is full of intense devotion. Sri Aurobindo Maharaj prefers this type and considers dancing and weeping as a kind of weakness.</p>
</blockquote>
<p>Vatsalya Bhava - attitude of a parent toward God.</p>
<blockquote>
<p>In Vatsalya Bhava, the devotee takes Lord Krishna as his son, a boy of ten years. The attractive features of this Bhava is that the devotee gets rid of all fears as he is the father of Krishna and destroys all kinds of selfish motives as he cannot expect anything from his small son. The followers of Vallabhacharya entertain Vatsalya Bhava.</p>
</blockquote>
<p>Dasya Bhava - attitude of a servant toward God.</p>
<blockquote>
<p>In Dasya Bhava, the devotee thinks that he is the servant and Lord Krishna or Rama is his master. Sri Hanuman had this Bhava. In Ayodhya the vast majority of persons have this Bhava. They have their names as Ram Das, Sitaram Das, etc.</p>
</blockquote>
<p>Sakhya Bhava - attitude of a friend toward God.</p>
<blockquote>
<p>In Sakhya Bhava, the devotee takes Lord Krishna as his friend. This Bhava demands purity, boldness, understanding and courage. Ordinary people will find it difficult to have this Bhava. But when Bhakti develops and matures, the Bhava comes by itself. Arjuna had this Bhava. There is equality in this Bhava between the worshipper and the worshipped. Sakhya Bhava is a mild type of Vedantic meditation. It will culminate in identity. Then the devotee says: "Gopaloham-I am Gopala."</p>
</blockquote>
<p>Madurya Bhava - attitude of a beloved toward God.</p>
<blockquote>
<p>In Madhurya Bhava, the Bhaktas entertain the idea of the lover and the beloved. He regards himself as the wife of Rama or Krishna. The Mohammedan sufis also entertain this kind of mental attitude. In Brindavan, Mathura and Nadiad, you will find a large number of Bhaktas with Madhurya Bhava. They dress themselves like ladies and behave and speak exactly like ladies also. They dance a lot till they get Murchha Avastha (swoon) and fall down in great exhaustion.</p>
</blockquote>
<p>All quotes are from Sri Swami Sivananda from the reference: <a href="http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=681" rel="noreferrer">Bhava in Bhakti by Sri Swami Sivananda</a></p>
<h2>Which spiritual book (of any saint) discusses Bhakti marg in more detail</h2>
<p>Here are some:</p>
<ol>
<li>Gospel Of Sri Ramakrishna Paramhansa.</li>
<li><a href="http://www.dlshq.org/teachings/bhaktiyoga.htm" rel="noreferrer">Bhakti Yoga by Sri Swami Sivananda</a></li>
</ol>
<h3>References: (Thanks to Keshav)</h3>
<p>Please refer to Keshav's links below for more relevant resources and more examples of the nine types of devotion and five types of bhava. Thanks Keshav !!</p>
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<p>There is great ask about <a href="https://hinduism.stackexchange.com/questions/97/why-can-we-eat-living-plants-but-not-living-animals">what should we eat?</a> But I was always strugling how should one eat his food, sitting and thinking while eating a food. I see on my self that I don't respect food as much as I need to (want to). I sustain this body just because of the food I eat...</p>
<p>So my question is, how one should behave, do, think, (do every thing) while eating a food to show respect to his life?</p>
| 7319 | 7301 | 3 | 2 | 7301 | 1 | What one should do while eating a food? | 3 | 7319 | <p>There is a popular mantra amongst some bhaktas, that could be of information to you sir. This is an advaitic perspective.</p>
<p><a href="https://www.ramdass.org/blessing-our-food-part-of-god/" rel="nofollow noreferrer">Here is a link</a> This is from Shrimad Bhagavad Gita by Lord Krishna.</p>
<blockquote>
<p>Brahmarpanam Brahma Havir Brahmagnau Brahmana Hutam Brahmaiva Tena Ghantavyam Brahmakarma Samadhina [Bhagavad Gita 4:24]</p>
</blockquote>
<p><img src="https://i.stack.imgur.com/Zoqiy.png" alt="The bramharpanam shloka in sanskrit"></p>
<blockquote>
<p>The act of offering is Brahman. The offering itself is Brahman. The offering is done by Brahman in the sacred fire which is Brahman. He alone attains Brahman who, in all actions, is fully absorbed in Brahman.</p>
</blockquote>
<p>This means that the act of eating, the object being eaten, and the one who eats. These three are One. These three are none other than Brahman. Remembering this prayer before every meal is what some bhaktas do in order to remind them of the One Unity behind the apparent phenomenal world. All the best!!</p>
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<p>Is it true that cow has 33 crores gods in it? If so, where it is written and what are all the names of those 33 crores gods.</p>
| 8177 | 7342 | 7 | 2 | 7342 | 15 | Is it true that cow has 33 crores god in it? | 6 | 8177 | <p>In Sanskrit there are two meaning of the word <strong>Koti</strong></p>
<ul>
<li>Crore</li>
<li>Type</li>
</ul>
<p>But, we are making mistakes and interpret as a Crore rather than to interpret Type.</p>
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<p>I was watching a TV show in which <a href="https://en.wikipedia.org/wiki/Samudra_manthan" rel="noreferrer">Samudra-manthan</a> was in progress. In that when the poison came out of the sea, Lord Shiv has to drink it but he didn't swallow it. Because if he swallows it, he will die.</p>
<p>Shri Krishna has once said that only those things die which have taken birth but things which haven't taken birth will never die.</p>
<p>If Shri Krishna is right then why didn't Lord Shiv just swallow the poison as he has not taken birth (शिव अजन्मा है)?</p>
<p>Is it true that Lord Shiv would have died if he had swallowed the poison? If yes, then does it mean Shri Krishna is wrong?</p>
<p>I personally feel that both are correct but both are contrasting each other.</p>
| 7362 | 7357 | 21 | 2 | 7357 | 12 | Why did Shiva not swallow the poison arising from Samudra Manthan? | 3 | 7362 | <p>According to stories given in Shiva Purana, there is one Lord Shiva who is the main GOD and then Lord Rudra, who is a manifestation of Lord Shiva born from eyebrows of Lord Bramha. The TV serials hardly show this. This Rudra form is actually the one who resides on Mount Kailash and is also the one who married Mata Parvati. But, in most of the stories the name Shiva, Shankar, Mahadev, Rudra, etc are used interchangeably for both of them. So, we cannot be sure that the one who drank the poison is Lord Shiva or Lord Rudra. If he is Lord Rudra then I think since he is born out of Lord Bramha's eyebrows therefore he is not immortal.</p>
<p>According to Vishnu Purana and Shrimad Bhagvatam also, Lord Rudra was created by Lord Bramha but I think in these books Lord Visnhu/Lord Krishna has been shown as the main GOD instead of Lord Shiva and don't think they talk about 2 forms of Lord Shiva. </p>
<p>Following is the text from <a href="http://vedabase.com/en/sb/3/12/chapter-view">Shrimad Bhagvatam</a> that describes the birth of Lord Rudra.</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>So, I believe Lord Rudra might not be immortal but definitely being a param yogi and one of the main Gods, he has control over his body and senses. He was still capable enough to hold/control the poison in his throat. </p>
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<p>Lots of questions can be spawned from this 'never before read' Mahãbhãrata story, but above is the major one.<br>
Until now my perception was that, Nãrãyana was an equivalent God to Shiva and does not require austerities to get power even while in human form, but this story debunks it.</p>
<h3>Preface</h3>
<p>After unjust killing of Drona, his son Ashwathama in rage invokes various celestial weapons to destroy Pãndava army. Final is Agneyastra. Though it kills 1 Akshouhini, it couldn't even touch Arjun & Keshava. Frustrated with that he leaves the battlefield and goes to Vyãsa for its complete answer. He learns that, he himself was part form of Rudra who himself given a boon to Nãrãyana (Keshava & hence Arjuna) to have ability to win over him during war.</p>
<p><a href="http://www.sacred-texts.com/hin/m07/m07197.htm">Relevant Quote</a></p>
<blockquote>
<p>Laying aside his bow, then, the son of Drona speedily alighted from his car, and saying, 'O fie, fie! Every thing is untrue,' he ran away from the fight. On his way he met Vyasa, ...<br>
The son of Drona with voice choked in grief, and like one exceedingly cheerless, saluted him and said, "O sire, O sire, is this an illusion ... Why, indeed, hath my weapon become fruitless? What breach (has there been in the method of invocation)? Or, is it something abnormal, or, is it a victory over Nature (achieved by the two Krishnas) since they are yet alive?" ...<br>
Vyãsa said, "... He that is called Narayana is older than the oldest ones. For accomplishing some purpose, that creator of the universe took his birth as the son of Dharma. On the mountain of Himavat <strong>he underwent the severest ascetic austerities</strong>. ... he emaciated himself there for sixty-six thousand years, subsisting all the while upon air alone. Once more undergoing severe <strong>austerities of another kind for twice that period</strong>, he filled the space between earth and heaven with his energy. When by those austerities, O sire, <strong>he became like Brahma he then beheld the Master, Origin, and Guardian of the Universe, the Lord of all the gods, the Supreme Deity, who is exceedingly difficult of being gazed at, who is minuter than the minutest and larger than, the largest, who is called <em>Rudra</em></strong><br>
<em>{(skipping) desription of Shankar}</em><br>
Having saluted Rudra, that destroyer of the Asura Andhaka, the lotus eyed Narayana, with emotion filling his heart, began to praise the Three-eyed one<br>
<em>{(skipping) similar words for Rudra resembling the description of Krishna himself from Gita}</em><br>
I am thy devoted adorer,--be graceful unto me. Do not injure me, by causing evil thoughts to penetrate my heart. ... Adored by me, <strong>grant me the boons I desire but which are difficult of acquisition.</strong> Do not hide thyself in thy illusion.<br>
Vyasa continued, 'The blue-throated God, of inconceivable soul, that wielder of Pinaka, that divine Lord ever praised by the Rishis, then gave boons unto Vasudeva who deserved them all. The great God said, 'O NarayAna with my grace, amongst men, gods, and Gandharvas, thou shalt be of immeasurable might and soul. Neither gods, nor Asuras, nor great Uragas, nor Pisachas, nor Gandharvas, nor men, nor Rakshasas, nor birds, nor Nagas, nor any creatures in the Universe, shall ever be able to bear thy prowess. No one amongst even the celestials shall be able to vanquish thee in battle. Through my grace, none shall ever be able to cause thee pain by the weapon of thunderbolt or with any object that is wet or dry, or with any mobile or immobile thing. Thou shalt be superior to myself if thou ever goest to battle against me.' Thus were these boons acquired by Sauri in days of yore. <strong><em>Even that God</em> now walketh the earth (as Vasudeva), beguiling the universe by his illusion.*</strong> From Narayana's asceticism was born a great Muni of the name of Nara, equal to Narayana himself. Know that Arjuna is none else than that Nara. Those two Rishis, said to be older than the oldest gods, take their births in every Yuga for serving the purposes of the world. Thyself also, O thou of great heart, hast been born as a portion of Rudra ..."</p>
</blockquote>
<p>This article suggests that the capabilities of Krishna were due to those austerity worth thousands of years towards Rudra/Shiva.</p>
<h3>Questions:</h3>
<ul>
<li><p>Why in this story, Vishnu is depicted as "that (one of the) God(s)" rather than equivalent to Shiva if not more?</p></li>
<li><p>If Vishnu is supreme on his own rights then why is there a need of austerity to get supreme powers (note that this particular wasn't the normal austerity, but rather once and for all)?</p></li>
</ul>
| 16608 | 7376 | 14 | 2 | 7376 | 15 | Why Nãrãyana (Vishnu) had to pray Rudra (Shiva) to obtain supreme powers? (excerpt from Mahãbhãrata) | 3 | 16608 | <p>It's because Narayana is the soul of Rudra or one may also call Rudra is the soul of Narayana. Both are true. It is explained by Krishna himself in <a href="http://www.sacred-texts.com/hin/m12/m12c041.htm" rel="noreferrer">this chapter</a> of Shanti Parva (in the Nãrãyaniya section):</p>
<blockquote>
<p>He is the destroyer of Daksha's sacrifice and the tearer of Bhaga's eyes. O son of Pandu, <strong>Rudra should be known to have always Narayana for his Soul.</strong> If that deity of deities, viz., Maheswara, be worshipped, then O Partha, is the puissant Narayana also worshipped. I am the Soul, O son of Pandu, of all the worlds, of all the universe. <strong>Rudra, again, is my Soul.</strong> It is for this that I always adore him. <strong>If I do not adore the auspicious and boon-giving Ishana (Shiva) nobody would then adore my own self.</strong> The ordinances I set are followed by all the worlds. Those ordinances should always be adored, and it is, therefore, that I adore them. He who knows Rudra knows myself, and he who knows myself knows Rudra. He who follows Rudra follows me, Rudra is Narayana. Both are one; and one is displayed in two different forms. Rudra and Narayana, forming one person, pervade all displayed things and cause them to act. <strong>No one else than Rudra is competent to grant me a boon. O son of Pandu.</strong> Having settled this in my mind, I adored in days of yore the ancient and puissant Rudra, for obtaining the boon of a son. In adoring Rudra thus I adored my own self. <strong>Vishnu never bows his head unto any deity except his own self. It is for this reason that I adore Rudra.</strong></p>
</blockquote>
<p>I think the above passage told by Krishna clears all.</p>
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<p>In <a href="http://www.sacred-texts.com/hin/m13/m13b112.htm" rel="noreferrer">this chapter</a> of the Anushasana Parva of the Mahabharata, Shiva extols the great qualities of Vishnu. In particular, he says this:</p>
<blockquote>
<p>The illustrious Hari, the puissant Narayana, is verily, the foremost of all beings in Heaven. <strong>Adored, he adores, and honoured he honours; unto them that make offerings to him, he makes offerings in return. Worshipped, he worships in return, if seen always, he sees the seers always. If one seeks His refuge and protection, He seeks the seeker as his refuge in return. Ye foremost of all righteous ones, if adored and worshipped, He adores and worships in return.</strong> Even this is the high practice of the faultless Vishnu. Even this is the vow that is practised by all righteous people, of that first of all deities, that puissant Lord of all creatures. He is always worshipped in the world. Verily, that Eternal Being is worshipped by even the deities.</p>
</blockquote>
<p>My question is, what does Shiva mean by saying that Vishnu worships those who worship him, seeks the protection of those who seek his protection, etc.? </p>
<p>Is this just a roundabout way of saying that he does good to and loves those who worship him? That would fit with the line about "this is the vow that is practised by all righteous people", i.e. gratitude to those who have helped you.</p>
<p>In any case, are there any commentaries on the Mahabharata that explain this quote?</p>
| 7508 | 7507 | 17 | 2 | 7507 | 16 | What does it mean to say that Vishnu worships those who worship him? | 3 | 7508 | <p>This is a recurring theme throughout the scriptures. Krishna says in the Uddhava Gita (Chapter 9):</p>
<blockquote>
<ol start="15">
<li><p>Neither Brahma, nor Shiva, nor Balarama, nor Lakshmi, nor My own form is so dear to Me as you. [addressing Uddhava, who Krishna says is the supreme devotee of the Lord]</p></li>
<li><p>With a view to purifying Myself by the dust of his feet, I always follow the sage who cares for nothing, is calm, bears enmity to none, and is even-minded.</p></li>
<li><p>O Uddhava, neither Yoga, nor knowledge, nor piety, nor study, nor austerity, nor renunciation captivates Me so much as a heightened devotion to Me.</p></li>
</ol>
</blockquote>
<p>And in the Gita:</p>
<blockquote>
<p>VI. 30. He who sees Me everywhere and sees everything in Me, to him I am never lost, nor is he ever lost to Me.</p>
<p>VI. 31. He who having been established in oneness, worships Me dwelling in all beings--that yogi, in whatever way he leads his life, lives in Me.</p>
<p>VII. 17. ...For supremely dear am I to the man of wisdom, and he is dear to Me.</p>
<p>IX. 29. I am the same to all beings; to Me there is none hateful or dear. But those who worship Me with devotion--they are in Me, and I too am in them.</p>
</blockquote>
<p>The Lord cannot resist true Bhakti, true love which asks for nothing in return. He is drawn to true love as iron is drawn to a magnet. Thus, as it says in the Uddhava Gita, he follows a true sage in order to get the dust of his feet.</p>
<p>In the Shakta tradition, the Divine Mother is sometimes shown with dust on Her - this is the dust of the feet of Her true devotees, as She will lay on the ground so that they may walk over Her so that She can collect the dust of true love. </p>
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<p>What are the stories/facts behind the <strong>origin of word Hindu</strong>?
Another Question , <strong>What is the life vision of a Hindu?</strong></p>
| 7512 | 7509 | 1 | 2 | 7509 | 4 | The origin and meaning of word Hindu? | 3 | 7512 | <p>Hindus didn't call themselves Hindu. It was the name given by Islamic invaders. To them everyone living beyond the river Sindhu were Hindus including Buddhists, Jains & animistic tribals. Sindhu becomes Hindu in Persian and Indus in English. And the land of these people beyond Sindhu became Hindustan.</p>
<p>To the native, i.e ancestors of today's Hindus, their religion was just called Dharma. Dharma came in many flavors like Sanathana Dharma with it's various sects, Buddha Dharma & Jina Dharma with their sects..</p>
<p><a href="https://hinduism.stackexchange.com/questions/65/what-is-the-origin-of-the-word-hindu/75#75">Source</a></p>
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<p>I have seen many blogs which claims that Taj Mahal was a Shiva temple in the past.
Links for few those blogs are </p>
<p><a href="http://www.hindunet.org/hindu_history/modern/taj_oak.html">1. The Tajmahal is Tejomahalay, A Hindu Temple</a></p>
<p><a href="http://www.esamskriti.com/essay-chapters/Taj-Mahal-a-Shiv-Temple-1.aspx">2. Taj Mahal A Shiv Temple</a></p>
<p>Is there any scripture/text or evidence available in our history that can prove this claim correct or anything related to this that can contradict these claims?</p>
| 7610 | 7520 | 10 | 2 | 7520 | 6 | Is Taj Mahal really a Shiva Temple in the past? | 3 | 7610 | <p>As far as I know the this Taj Mahal as Shiva temple theory was propagated by a self taught, self proclaimed historian P N Oak. I am not discarding his theory because he did not have proper training but his evidence and logic does seem to be pretty shaky. </p>
<p>I will not go into specific details on this answer but Indologist Dr. Koenraad Elst has deconstructed all his arguments <a href="http://koenraadelst.blogspot.com/2010/06/incurable-hindu-fondness-for-pn-oak.html">here</a>.</p>
<p>Salient points for the record:</p>
<ul>
<li>Textbooks of Hindu temple building are pretty well written. None of them would recognize Taj Mahal as a temple. </li>
<li>The very fact that a lot of the actual builders and masons employed could have been Hindu, their influence on finer details is to be expected but that does not make the whol building Hindu. </li>
</ul>
<blockquote>
<p>At any rate, even if standing on a Hindu site, the Taj Mahal is absolutely no Hindu building. It entirely follows the conventions of Indo-Saracenic architecture, with domes and arches borrowed by the first Muslims in West-Asia from the Byzantines, with no Hindu connection in sight anywhere. As a grave, too, it is wildly contrary to Hindu sensibilities. Only accomplished (jivanmukta) sages are buried, other human bodies are cremated or, in related (Parsi, Tibetan) traditions, left to disintegrate under the impact of animals and the elements. The idea of keeping decomposing human bodies close to human centres of habitation in graveyards is repulsive to the Hindu mind. It is a sign of Hindus’ estrangements from their roots that they insist on claiming this un-Hindu site, probably because (Brahmachari writes as much) it is applauded world-wide. Well, proud Hindus don’t care for the poor taste of Western tourists and may point out that the Taj Mahal is bland and vulgar when compared with Ajanta and Ellora, the Meenakshi temple or the Elephanta caves.</p>
<p>In defence of his thesis, Brahmachari challenges the sceptics to explain one particular inscription dedicating an unspecified marble temple in the area to Vishnu. It is not clear from the inscription as given by him that one of the temples stood at the very site of the Taj Mahal. According to his own data, at any rate, the inscription is from ca. 1150 AD. That is well before the destruction of just about every temple in North India by Ghori and Aibak in 1192-94 and by their successors in the Delhi Sultanate. Especially in Agra, lying on the main route of Muslim advance and a sometime Muslim capital, no sizable temple could have been left standing in that orgy of iconoclasm. So there is some 500 years between the destruction of the said marble temples and the appearance of the Taj Mahal. </p>
</blockquote>
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<p>Brahman , the all prevailing , the endless , the formless , the all-loving and merciful the seed soul of us all . And Brahma , Vishnu and Mahesh are just the names given by us to HIM performing his duties of creation (Brahma) , protection (Vishnu) and Destruction (Mahesh) as and when necessary . </p>
<p>While I was listening to Morari Bapus katha , he took a topic of whether Lord Rama was a human or Brahman (a question asked by mata Parvati to Mahadev) to which lord replies with the story of how the lord took human form for destruction of evil (Esp. Ravana) and said (in simple language) - I along with all the Devtas were worried about what to do with Ravana and then we approached Brahma , for he had given boons to Ravana , he too was helpless . Then we decided to approach Brahmana for solution of this trouble and as he is all prevailing we meditated upon him with love as He listens where love and selflessness is and ...... (Fast forwarding) Rama was born . </p>
<p>And as Rama (also Krsna) is Brahman himself and all the three god heads meditate upon him lord Shiva to serve him took form of Lord Hanumana .</p>
<p>This is the conclusion I have reached after reading upanishads and Gita (Vedas are too high level for me yet) . Also I have read on certain forums that in ancient times the three god heads were not worshiped (or were not there at all) and were created (either in reality or in names) for humans of kalyuga so as to help them worship God ("one who is subtler than subtle" as upanishads state).</p>
<p>Please answer my question dropping your natural inclinations , I too was inclined towards Lord Shiva and during that phase (few years back) refused to accept any other God being greater than Him . </p>
| 7594 | 7576 | 9 | 2 | 7576 | 5 | Are Rama and Krishna incarnations of Vishnu or Brahman? | 5 | 7594 | <p>Swami Prabhavananda's The Spiritual Heritage of India (1962) contains this (emphasis mine):</p>
<blockquote>
<p>In <strong>Rama</strong> and Sita, according to the Adhyatma Ramayana, we behold the
embodiment of <strong>Brahman</strong> in his dual aspect, the unmanifest and the
manifest [...] Ravana, even, hating Rama as he does, robbing him of Sita and fighting against him -- even Ravana worships them. Indeed, his very enemity is a form of worship.</p>
</blockquote>
<p>So there you have an answer: Rama is an embodiment of Brahman.</p>
<p>Here is one similar passage on Krsna:</p>
<blockquote>
<p>And in the Gita we find stress laid not on <strong>Krsna</strong> as an individual
personality, but on Krsna in his transcendental aspect, as the Soul of
all souls, as the great 'I AM' [...]</p>
</blockquote>
<p>P.S. I am frequently citing this book these days, because I am still reading.</p>
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<p>I want to know how the 'Vishwa Virat Swaroop' of Lord Krishna was described in the Mahabharata. It was shown by Lord Krishna to Arjuna while he was giving the Gita Upadesha to Arjuna before the great battle. I have seen some images showing this in which he has a lot of heads, each head is of a different God, many hands, holding other weapons, but that differs from picture to picture. Hence, I wanted to know how this looked as per the Mahabharata or the Bhagavad Gita or wherever it is described.</p>
<p>Also, I would like to know whether this Swaroop was ever shown to anybody else.</p>
| 7661 | 7654 | 18 | 2 | 7654 | 19 | How is 'Vishwa Virat Swaroop' of Lord Krishna described in Mahabharata? | 3 | 7661 | <p>Vishnu's Vishwarupa form, AKA his Sahasrashirsha or Aniruddha form, is described in many different places in Hindu scripture:</p>
<ol>
<li>The earliest reference to Vishnu's Vishwarupa is the <a href="http://www.sacred-texts.com/hin/rigveda/rv10090.htm" rel="nofollow noreferrer">Purusha Sukta</a>, a hymn from the Rig Veda:</li>
</ol>
<blockquote>
<ol>
<li>A thousand heads hath Puruṣa, a thousand eyes, a thousand feet.
On every side pervading earth he fills a space ten fingers wide.</li>
<li>This Puruṣa is all that yet hath been and all that is to be;
The Lord of Immortality which waxes greater still by food.</li>
<li>So mighty is his greatness; yea, greater than this is Puruṣa.
All creatures are one-fourth of him, three-fourths eternal life in heaven.</li>
<li>With three-fourths Puruṣa went up: one-fourth of him again was here.
Thence he strode out to every side over what cats not and what cats.</li>
<li>From him, Virāj was born[.]</li>
</ol>
</blockquote>
<p>Verse 5 is a reference to Brahma being born from Vishnu's Vishwarupa. (People often assume that it was Vishnu's four-armed form that gave birth to Brahma, but it was the Vishwarupa form that lied down at the end of the Mahapralaya on Vishnu's serpent Adiseshan.) The rest of the hymn talks about how Vishnu in his Vishwarupa form offered himself to be sacrificed in a cosmic Yagna, so Brahma could turn his body into the Universe.</p>
<p>I should add that the Purusha Sukta was heard from the gods by the sage Narayana, an ancient incarnation of Vishnu who found the Pancharatra movement which was influential in the development of Vaishnavism, as I discuss <a href="https://hinduism.stackexchange.com/a/6896/36">here</a>.</p>
<ol start="2">
<li>The Shanti Parva of the Mahabharata describes how Narada once visited the sages Nara and Narayana (the incarnation of Vishnu I discussed above), who were engaging in Tapasya in Badarikashrama. Narada asked them what god they could possibly be worshipping, given that they were such illustrious divine beings themselves. They answered that they were worshipping Vishnu, who lies at the core of their soul. So Narada proceeded Vishnu's ocean of milk to see Vishnu himself. Initially he couldn't find him, so he spontaneously composed a hymn of praise to Vishnu, and then Vishnu <a href="http://www.sacred-texts.com/hin/m12/m12c039.htm#fr_246" rel="nofollow noreferrer">appeared before him</a> in his Vishwarupa form:</li>
</ol>
<blockquote>
<p>Thus hymned with names that were not known to others, the Divine Narayana having the universe for his form showed himself to the ascetic Narada. His form was somewhat purer than the moon and differed from the moon in some respects. He somewhat resembled a blazing fire in complexion. The puissant Lord was somewhat of the form of Vishti. He resembled in some respects the feathers of the parrot, and in some a mass of pure crystal. He resembled in some respects a hill of antimony and in some a mass of pure gold. His complexion somewhat resembled the coral when first formed, and was somewhat white. In some respects that complexion resembled the hue of gold and in some that of the lapis lazuli. In some respects it resembled the hue of the blue lapis lazuli and in some that of sapphire. In some respects it resembled the hue of the peacock's neck, and in some that of a string of pearls. Bearing these diverse kinds of hues on his person, the eternal Deity appeared before Narada. He had a thousand eyes and was possessed of great beauty. He had a hundred heads and a hundred feet. He had a thousand stomachs and a thousand arms. He seemed to be still inconceivable to the mind. With one of his mouths he uttered the syllable Om and then the Gayatri following Om. With mind under complete control, the great Deity, called by the names of Hari and Narayana, by his other mouths, multitudinous in number, uttered many mantras from the four Vedas which are known by the name of Aranyaka. The Lord of all the deities, the great God who is adorned in sacrifices, held in his hands a sacrificial altar, a Kamandalu, few white gems, a pair of sandal, a bundle of Kusa blades, a deer-skin, a toothstick, and a little blazing fire.</p>
</blockquote>
<p>By the way, I'm not sure why he was holding the objects described at the end, which is why I asked <a href="https://hinduism.stackexchange.com/q/6534/36">this question</a>.</p>
<ol start="3">
<li>In the Udyoga Parva of the Mahabharata, when Krishna goes to Duryodhana's court as an envoy of the Pandavas, Duryodhana tries to imprison Krishna. So Krishna <a href="http://www.sacred-texts.com/hin/m05/m05131.htm" rel="nofollow noreferrer">reveals his Vishwarupa form</a> to everyone in the court, to show the Kauravas what they're up against if they choose to go to war with the Pandavas:</li>
</ol>
<blockquote>
<p>Kesava, that slayer of hostile divisions, endued with great energy, addressed Dhritarashtra's son, Duryodhana, and said, "From delusion, O Suyodhana, thou regardest me to be alone, and it is for this, O thou of little understanding, that thou seekest to make me a captive after vanquishing me by violence. Here, however, are all the Pandavas and all the Vrishnis and Andhakas. Here are all the Adityas, the Rudras, and the Vasus, with all the great Rishis." Saying this Kesava, that slayer of hostile heroes burst out into a loud laughter.</p>
</blockquote>
<blockquote>
<p>And as the high-souled Sauri laughed, from his body, that resembled a blazing fire, issued myriads of gods, each of lightning effulgence, and not bigger than the thumb. And on his forehead appeared Brahman, and on his breast Rudra. And on his arms appeared the regents of the world, and from his mouth issued Agni, the Adityas, the Sadhyas, the Vasus, the Aswins, the Marutas, with Indra, and the Viswedevas. And myriads of Yakshas, and the Gandharvas, and Rakshasas also, of the same measure and form, issued thence. And from his two arms issued Sankarshana and Dhananjaya. And Arjuna stood on his right, bow in hand, and Rama stood on his left, armed with the plough. And behind him stood Bhima, and Yudhishthira, and the two sons of Madri, and before him were all the Andhakas and the Vrishnis with Pradyumna and other chiefs bearing mighty weapons upraised. And on his diverse arms were seen the conch, the discus, the mace, the bow called Saranga, the plough, the javelin, the Nandaka, and every other weapon, all shining with effulgence, and upraised for striking. And from his eyes and nose and ears and every part of his body, issued fierce sparks of fire mixed with smoke. And from the pores of his body issued sparks of fire like unto the rays of the sun. And beholding that awful form of the high-souled Kesava, all the kings closed their eyes with affrighted hearts, except Drona, and Bhishma, and Vidura, endued with great intelligence, greatly blessed Sanjaya, and the Rishis, possessed of wealth of asceticism, for the divine Janardana gave unto them this divine sight on the occasion. And beholding in the (Kuru) court that highly wonderful sight, celestial drums beat (in the sky) and a floral shower fell (upon him). And the whole Earth trembled (at the time) and the oceans were agitated. And, O bull of the Bharata's race, all the denizens of the earth were filled with great wonder. Then that tiger among men, that chastiser of foes, withdrew that divine and highly wonderful, and extremely varied and auspicious form.</p>
</blockquote>
<ol start="4">
<li>Most famously, in <a href="http://www.vedabase.com/en/bg/11" rel="nofollow noreferrer">chapter 11</a> of the Bhagavad Gita, after hearing Krishna describe his glorious qualities, Arjuna asks to see the form that Vishnu had in the beginning of creation (as described in the Purusha Sukta above). So Krishna gives Arjuna divine eyes to see his Vishwarupa form:</li>
</ol>
<blockquote>
<p>O King, having spoken thus, the Supreme Lord of all mystic power, the Personality of Godhead, displayed His universal form to Arjuna. Arjuna saw in that universal form unlimited mouths, unlimited eyes, unlimited wonderful visions. The form was decorated with many celestial ornaments and bore many divine upraised weapons. He wore celestial garlands and garments, and many divine scents were smeared over His body. All was wondrous, brilliant, unlimited, all-expanding. If hundreds of thousands of suns were to rise at once into the sky, their radiance might resemble the effulgence of the Supreme Person in that universal form. At that time Arjuna could see in the universal form of the Lord the unlimited expansions of the universe situated in one place although divided into many, many thousands. Then, bewildered and astonished, his hair standing on end, Arjuna bowed his head to offer obeisances and with folded hands began to pray to the Supreme Lord.</p>
</blockquote>
<blockquote>
<p>Arjuna said: "My dear Lord Kṛṣṇa, I see assembled in Your body all the demigods and various other living entities. I see Brahmā sitting on the lotus flower, as well as Lord Śiva and all the sages and divine serpents. O Lord of the universe, O universal form, I see in Your body many, many arms, bellies, mouths and eyes, expanded everywhere, without limit. I see in You no end, no middle and no beginning. Your form is difficult to see because of its glaring effulgence, spreading on all sides, like blazing fire or the immeasurable radiance of the sun. Yet I see this glowing form everywhere, adorned with various crowns, clubs and discs. You are the supreme primal objective. You are the ultimate resting place of all this universe. You are inexhaustible, and You are the oldest. You are the maintainer of the eternal religion, the Personality of Godhead. This is my opinion. You are without origin, middle or end. Your glory is unlimited. You have numberless arms, and the sun and moon are Your eyes. I see You with blazing fire coming forth from Your mouth, burning this entire universe by Your own radiance. Although You are one, You spread throughout the sky and the planets and all space between. O great one, seeing this wondrous and terrible form, all the planetary systems are perturbed. All the hosts of demigods are surrendering before You and entering into You. Some of them, very much afraid, are offering prayers with folded hands. Hosts of great sages and perfected beings, crying “All peace!” are praying to You by singing the Vedic hymns. All the various manifestations of Lord Śiva, the Ādityas, the Vasus, the Sādhyas, the Viśvedevas, the two Aśvīs, the Maruts, the forefathers, the Gandharvas, the Yakṣas, the Asuras and the perfected demigods are beholding You in wonder. O mighty-armed one, all the planets with their demigods are disturbed at seeing Your great form, with its many faces, eyes, arms, thighs, legs and bellies and Your many terrible teeth; and as they are disturbed, so am I. O all-pervading Viṣṇu, seeing You with Your many radiant colors touching the sky, Your gaping mouths, and Your great glowing eyes, my mind is perturbed by fear. I can no longer maintain my steadiness or equilibrium of mind. O Lord of lords, O refuge of the worlds, please be gracious to me. I cannot keep my balance seeing thus Your blazing deathlike faces and awful teeth. In all directions I am bewildered. All the sons of Dhṛtarāṣṭra, along with their allied kings, and Bhīṣma, Droṇa, Karṇa – and our chief soldiers also – are rushing into Your fearful mouths. And some I see trapped with heads smashed between Your teeth. As the many waves of the rivers flow into the ocean, so do all these great warriors enter blazing into Your mouths. I see all people rushing full speed into Your mouths, as moths dash to destruction in a blazing fire.
O Viṣṇu, I see You devouring all people from all sides with Your flaming mouths. Covering all the universe with Your effulgence, You are manifest with terrible, scorching rays. O Lord of lords, so fierce of form, please tell me who You are. I offer my obeisances unto You; please be gracious to me. You are the primal Lord. I want to know about You, for I do not know what Your mission is."</p>
</blockquote>
<blockquote>
<p>The Supreme Personality of Godhead said: "Time I am, the great destroyer of the worlds, and I have come here to destroy all people. With the exception of you [the Pāṇḍavas], all the soldiers here on both sides will be slain. Therefore get up. Prepare to fight and win glory. Conquer your enemies and enjoy a flourishing kingdom. They are already put to death by My arrangement, and you, O Savyasācī, can be but an instrument in the fight."</p>
</blockquote>
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<p>What was the size of Sugriva's army that fought against Ravana?</p>
<p>What was the strength of Ravana's army?</p>
<p>What kind of weapons did the Vanaras use?</p>
| 7679 | 7675 | 5 | 2 | 7675 | 4 | What was the size of Sugriva's army that fought against Ravana alongside Rama? | 3 | 7679 | <p>According to Valmiki Ramayana, there were approximately <strong>90 crore</strong> vanaras in Sugriva's army, and most of them used mace (<strong>gada</strong>) as their weapon. Some even used <strong>fingernails</strong> and <strong>teeth</strong> to fight Ravanas' army.</p>
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<p>All stories related to Lord Shiva I have read till now seem to be in the Satyayuga, Treta or Dwapara. The last one I heard is I think in Dwapara, when Lord Shiva was testing Arjuna. I want to know whether there are any stories related to Lord Shiva from the Kaliyuga also. </p>
| 7692 | 7682 | 16 | 2 | 7682 | 13 | Are there any stories related to Lord Shiva from the Kaliyuga? | 5 | 7692 | <p>Let me preface this by saying that since most of our scriptures were composed or compiled by Vyasa at the end of the Dwapara Yuga or the beginning of the Kali Yuga, most descriptions of Shiva's activities in the Kali Yuga would be in the form of prophecies. But here are at least some potential activities that Shiva may have done in the Kali Yuga:</p>
<ol>
<li><p>One thing we know for sure that Shiva did in the Kali Yuga was attend the wedding of Venkateshwara (the Vishnu deity in Tirupati, aka Balaji or Srinivasa. Here is what <a href="http://gdurl.com/NYLQ" rel="nofollow noreferrer">this excerpt</a> from the Venkatachala Mahatmya of the Skanda Purana says: </p>
<blockquote>
<p>Then [Venkateshwara] proceeded towards Narayanapuri accompanied by Brahma, <strong>Isha [Shiva]</strong>, Varuna, Yama, Yakshesha, Vasishta and other eminent sages, Sanaka and other Yogins as well as devotees and loyal followers of the Lord. The chieftains of Gandharvas sang. The groups of celestial damsels danced.</p>
</blockquote>
<p>And when Vishnu took a loan from Kubera to pay for the wedding expenses, Shiva was one of the witnesses, as described in <a href="http://gdurl.com/RDex" rel="nofollow noreferrer">this excerpt</a> from the Sthala Purana (temple scripture) of Tirupati (which you can read <a href="https://hinduism.stackexchange.com/q/753/36">here</a>):</p>
<blockquote>
<p>"The entire Universe is at your beck and call. All my money is yours. I have no control over it. You are its master" said Kubera [to Vishnu]. Finally, Kubera agreed to lend the money required if the necessary document was executed by the debtor. Brahma then dictated a promissory note. The note was executed.</p>
<p>"This, the 7th day of the bright-fortnight of the month of Vysakha in Kaliyuga, The debtor is Srinivasa, the creditor is Dhaneswara. Purpose: marriage of the loanee. Amount of loan fourteen lakhs in Ramamudra coins. The loanee should repay it with interest in one thousand years after the loanee's marriage." <strong>Brahma and Siva attested as witnesses.</strong> The scribe was the loanee himself. After accepting the promissory note, Kubera paid the amount in cash.</p>
</blockquote>
<p>The loan was handled by another incarnation of Vishnu named Govindaraja, as I discuss <a href="https://hinduism.stackexchange.com/q/179/36">here</a>. By the way, The "one thousand years" means years of the gods, which I discuss <a href="https://hinduism.stackexchange.com/a/5253/36">here</a>; it basically means that the period of the loan would be the entire Kali Yuga. That is why the Tirumala Venkateshwara Temple in Tirupati created the custom of having an Hundi, a box where people could donate money in order to pay off the interest on Kubera's loan. Of course, other temples realized that it was a valuable way to fund temple operations, and nowadays Hundia are a standard feature in Hindu temples.</p></li>
<li><p>Many people believe that Adi Shankaracharya, the famous proponent of Advaita Vedanta, was an incarnation of Shiva. Some people dispute this because of the story of Shiva appearing before Adi Shankaracharya as a Chandala. But in any case, there are three quotes from Hindu scripture that various people cite as prophecies of Adi Shankaracharya. The first is from <a href="http://www.new1.dli.ernet.in/data8/upload/0256/420/PTIFF/00000253.tif" rel="nofollow noreferrer">this excerpt</a> from the Kurma Purana, which describes the Kali Yuga:</p>
<blockquote>
<p>Shankara, Nilalohita, will take up incarnations for the purpose of establishing the Shrauta (Vedic) and Smarta (belonging to the Smritis) rites, with a desire for the welfare of his devotees. He will teach his disiciples the knowledge pertaining to the Brahman. </p>
</blockquote>
<p>And then there are two quotes from the Padma Purana, which if genuine and if correctly identified with Adi Shankaracharya, would paint Advaita Vedanta in a negative light. The first is from <a href="http://gdurl.com/B_Nn" rel="nofollow noreferrer">this excerpt</a> from the Uttara Kanda of the Padma Purana, where Vishnu says this to Shiva:</p>
<blockquote>
<p>Being born in the ages like Dvapara and among men in the Kali Yuga make the people averse to me with the sacred texts prepared by you. So also censure me so that the world become better and better. I shall produce this delusion which will delude people. You too, O mighty-armed Rudra, produce sacred texts that would delude people. O you of great arms, produce (the texts) that are false and spurious. Manifest thyself and keep me hidden.</p>
</blockquote>
<p>Genuine or not, I think it's possible that this verse is referring to Shiva's incarnation Lakukisha, whom I discuss below, rather than Adi Shankaracharya. But in any case, by far the most famous quote that people claim to be a prophecy of Adi Shankaracharya is from <a href="http://gdurl.com/lcwa" rel="nofollow noreferrer">this excerpt</a> from the Uttara Kanda of the Padma Purana, where Shiva says this:</p>
<blockquote>
<p>Vishnu of the form of Buddha proclaimed the false Buddhist doctrine and those of the naked and wearing dark blue garments for the destruction of demons. The doctrine of Maya (illusion) is a wicked doctrine and said to be pseudo-Buddhist. I myself, of the form of a brAhmana, proclaimed it in Kali (age).</p>
<p>It shows the meaninglessness of the words of the holy texts and is condemned
in the world. In this (doctrine) only the giving up of one's own duties is
expounded. And that is said to be religiousness by those who have fallen from all duties. I have propounded the identity of the Highest Lord and the
(individual) soul. I stated this Brahman's nature to be qualityless. O goddess, I myself have conceived, for the destruction of the worlds, and for deluding the world in this Kali age, the great doctrine resembling the purport of the Vedas, (but) non-Vedic due to the principle of Maya (illusion) (present in it). </p>
</blockquote>
<p>Of course, Advaitins would dispute the authenticity of these verses, and I'm inclined to agree with them. Still, there's an interesting analytical point here, which is that Advaita bears some similarity to Buddhist thought. In fact, some scholars believe that Adi Shankaracharya's guru's guru Gaudapada was originally a Yogachara Buddhist, although as I discuss <a href="https://hinduism.stackexchange.com/q/7104/36">here</a> Advaita tradition identifies Gaudapada's guru as Vyasa's son Shuka. In any case, for more information on how Vaishnavism views Advaita, see my answer <a href="https://hinduism.stackexchange.com/q/6686/36">here</a>.</p></li>
<li><p>In <a href="http://gdurl.com/Ixm9" rel="nofollow noreferrer">this excerpt</a> from the Shatarudra Samhita of the Shiva Purana, Shiva tells Brahma about his various Yogeshwara incarnations, which he takes once every Mahayuga. Here is what he says about the present Mahayuga: </p>
<blockquote>
<p>In the twenty-eighth aeon of Dvapara, there will be Dvaipayana Vyasa, the son of Parashara ,and the most excellent of Purushas [Vishnu] shall be born as Krishna with his one-sixth part, as the foremost of the sons of Vasudeva. Then I too shall be born with the body of a Brahmachari and the soul of a Yogi by means of Yogic Maya to the great surprise of the worlds. On seeing a dead body forsaken in the cremation ground I shall enter into it and make it free from ailments by means of Yogic Maya for the welfare or Brahmins. Then I will enter the holy divine cavern of Meru along with you and Vishnu. O Brahma, I shall then be known as Lakulin.</p>
</blockquote>
<p>Lakulin, also known as Lakulisha, was a famous Shaivite thinker who introduced Pashupata, an ancient sect of Shaivism which among other things involves smearing ash all over your body; Shiva is described as the originator of the Pashupati vow in <a href="http://www.sacred-texts.com/hin/m12/m12b112.htm" rel="nofollow noreferrer">this chapter</a> and <a href="http://www.sacred-texts.com/hin/m12/m12c049.htm" rel="nofollow noreferrer">this chapter</a> of the Shanti Parva of the Mahabharata. </p>
<p>But it's not clear to me what Lakulisha's life story is, or whether he lived during the Dwapara Yuga or the Kali Yuga, that is why I asked <a href="https://hinduism.stackexchange.com/q/2481/36">this question</a>. </p></li>
</ol>
<p>Let me just add that apart from these three, there are probably other stories involving Shiva in the Kali Yuga. Just as the Alwars, the 12 Vaishnava poet-saints I discuss in my questions <a href="https://hinduism.stackexchange.com/questions/tagged/alwar">here</a>, are said to have encountered Vishnu on various occasions, I expect that if you looked at the life stories of the 63 <a href="https://en.wikipedia.org/wiki/Nayanars" rel="nofollow noreferrer">Nayanars</a>, Shaivite poets living at about the same time, you may find stories of various run-ins with Shiva. But I'm not sure if Hindu scripture contains any prophecies of the Nayanars.</p>
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<p>According to many different scriptures (Vedas, Upanishads, Gita) that I have read, I am having a hard time understanding the general consensus for the path towards God-realization. Each book has a slightly different view. Is there any form of general consensus on the best past towards God-realization?</p>
| 7693 | 7690 | 13 | 2 | 7690 | 11 | What is the best way to attain Moksha (God-realization) in Hinduism? | 3 | 7693 | <p>There are many paths as there are many different temperaments of people and different understandings. There is no 'one' way. All the scriptures enjoin upon you to find your teacher - your teacher is the one that knows the path that is best suited for you.</p>
<p>Sri Krishna says in the <em>Bhagavad Gita</em> (IV. 34):</p>
<blockquote>
<p>Learn it by prostration, by inquiry, and by service. The wise, who have seen the Truth, will teach you that Knowledge</p>
</blockquote>
<p>Sankara says in his <em>Vivekachudmani</em> (3.):</p>
<blockquote>
<p>There are three things which are rare indeed and are due to the grace of God--namely, a human birth, the longing for Liberation, and the protecting care of a perfected sage.</p>
</blockquote>
<p>If you want to realize God, find your teacher. Finding your teacher and following his advice is the general consensus in all the scriptures of Hinduism as to how to realize God.</p>
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<p>I have read the Mahabharata and it seems that unrighteous behaviour or adharma is followed by Krishna in many places, but most people do not care about Krishna's character/behaviour and righteousness, because he is a god. I know that Duryodhana and his colleagues should have been killed because of their character plot, but how can people say that Krishna is good-God (one with righteous behaviour), and follows dharma? Shouldn't He be called 'adharma' God?</p>
<p><strong>EDIT:</strong></p>
<p>I have listed below few instances of inappropriate behaviour of Krishna.</p>
<p>The characters mentioned below were killed not as per rule/tradition/dharma, and all of it was planned by Krishna.</p>
<blockquote>
<ol>
<li>Killing of Jarasandha</li>
<li>Killing of Drona</li>
<li>Killing of Karna</li>
<li>Killing of Bhisma</li>
<li>Killing of Duryodhana</li>
</ol>
</blockquote>
| 8605 | 7710 | 15 | 2 | 7710 | 6 | Should Krishna be considered good or bad? | 8 | 8605 | <h2><strong>Cheating and Deception by lord krishna</strong></h2>
<blockquote>
<p>Main aim of lord Krishna birth on earth was to remove evil, destroy
evil souls and restore peace and Dharma (Virtue). He also wanted to
give a message to the world that “Those who are on the path of truth
and dharma will achieve victory”. He also said he wouldn’t hesitate or
even flicker to do anything to save dharma (virtue). So, he may even
resort to deception or trickery if there is no other choice to win
over the evil souls. Lord Krishna clearly states in the Mahabharata
that committing a sin for the purpose of Dharma is not a sin at all.
So let us see the various events where he backed trickery and
deception, to win over his evil enemy.</p>
</blockquote>
<p><strong>Killing jarasandh by inviting him in malla-yudha</strong>
Jarasandh was so powerful and he had so many boons that killing him was not possible without his body being teared apart into two pieces and thrown in opposite direction. So, lord Krishna along with bhima and arjuna disguised themselves as a Brahmin and challenged jarasandh for malla-yudha. Jarasandh unaware of their real identity accepted the challenge and later, was defeated and killed by Bhima( the strongest person of that time) who teared his body vertically in to two pieces and threw it in opposite direction</p>
<p><strong>Arjuna used shikandi as a bait to injure bhisma heavily.</strong>
It was impossible for anyone to kill bhisma pitamah in war.Bhisma pitamah has taken the oath of not attacking any women. So, lord Krishna advised arjuna to use shikandi (Originally female, Converted to male) as a bait to kill bhisma. Using Sikhandhi as a protective shield, Arjuna shot many arrows at Bhishma pitamah, piercing all parts of his body. Finally, Bhishma gave up, focusing his entire strength and breath in sealing the injury, and holding on his life till the right time comes to give up his material body.
By killing bhisma through arjuna, Krishna was trying to send a message that to protect dharma, there is no sin in going against our family or friend, either by hook or by crook.</p>
<p><strong>Using ghatotkach as a trap to save arjuna</strong>
Lord Krishna knew that arjuna rival karna, has the powerful weapon (Vasava Shakti) to kill arjuna. To save arjuna, he asked ghatotkach to attack duryodhana so severly that karna is forced to use that powerful weapon on him and hence, arjuna is saved from that powerful weapon. Ghatotkach did as lord Krishna requested and gave up his life to save arjuna life... </p>
<p><strong>Death of dronacharya</strong>
krishna comprehended that It was impossible to defeat Dronacharya as long as he stand in the battle with bow and powerful arrows in his hands. Krishna knew that Ashwatthama is very dear to Drona. So, Krishna advised Yudistra and other Pandavas to deceptively convince dronarcharya that his son Ashwatthama died on the battlefield. This will deject Dronacharya so much that he would give up fighting laying down all his weapons and this would be the time to kill him easily. So,Krishna ordered Bhima to kill an elephant named Ashwatthama and start shouting that he decapitated Drona's son Ashwatthama. Bhima did exactly as lord Krishna advised and then started proclaiming loudly that he had killed Ashwathama. Not believing bhima words, drona approached yudhistra since he knew that Yudhisthira being a strict follower of dharma would never lie.So he came towards Yudhisthira and asked him if the news of his son by bhima is trueYudhisthira replied with the cryptic Sanskrit statement "Ashwathama hataha ithi, narovaa kunjarovaa" (Sanskrit: <code>"अश्वत्थामा हतः इति, नरोवा कुंजरोवा..."</code> meaning 'Ashwatthama is dead. But, I am not sure if it was a elephant or an human'). Krishna knew that being a dharmic person, Yudhisthira will not lie straightly. So on his order,warriors of Pandavas army blew conches and trumpets, raising such a tumultuous sound that Drona heard only "Ashwatthama is dead", and was unable to hear the latter part of Yudhishthira words. on hearing yudhistra words, drona believe his son is dead. So, he laid down his arms after descending from his chariot. Slosing his eyes, he sat in meditation to search Ashwathamma's soul in heaven. Seeing the opportunity to kill rival drona, Drupada's son Dhristadyumna beheaded the unarmed Drona who was unaware of all the deceptive plot laid against him. </p>
<p><strong>Death of jayadratha</strong>
Jayadrath was given the boon by his father that the one who be head his head, will burn into ashes when his head falls on earth. To take revenge of his son death, arjuna took the oath of killing jayadrath before sunset and if he is unable to kill jayadrath then he will burn himself in fire. Hearing this oath, Dronacharya created combination of 3 layers (vyoohas) to protect Jayadratha from Arjuna. At a moment when the sun was about to set and still thousands of warriors were standing on the path or Arjuna and Jayadratha. Krishna realised that Arjuna would not be able to defeat Jayadratha before sunset. So, he secretly ordered his Sudarshana Chakra to mask the sun to create an false illusion of sunset by artificially creating a solar eclipse. Seeing sunset, all Kaurava warriors started enjoying over Arjuna's defeat and were waiting to see arjuna committing suicide. Jayadratha started laughing at arjuna's situation and came towards him to mock him. When jayadrath reached within the grasp of arjuna arrow, Krishna revoked the illusive sunset by bringing back his sudharshan chakra. When sun was unmasked, lord krishna informed arjuna that sun has not set and pointing his finger towards Jayadratha, krishna asked arjuna to kill him immediately. Arjuna release a powerful arrow in such a way that the beheaded head of Jayadrath fell on Vridakshatra(Jayadrath father) lap who was meditating under the tree close to the battlefield. In shock of what fell on his lap, Vridhakshtra got up which made the head fall on the ground which resulted in bursting his head into 100 pieces. </p>
<p><strong>Death of karna</strong>
It was impossible to defeat karna as long as he is standing on his chariot and he has weapon on his hands. During the war, arjuna fired a bow on karna chariot which caused his chariot to stuck deep inside the earth. Not able to fight war, Karna went down to remove his chariot out of the earth. Seeing karna weaponless and out of his chariot, lord krishna ordered arjuna to kill him instantly. Arjuna beheaded karna by firing a powerful arrow on karna neck, thus killing him. Although arjuna managed to killed karna , he was later termed as a coward because attacking a weaponless warrior was against the rule of the war. </p>
<p><strong>Death of duryodhan</strong> When almost all the warriors of kaurava army were dead, Yudhisthira challenged duryodhan to fight one-to-one against any of the pandavas with a option of selecting any weapon of his like. He further says that if he defeats any of his Pandava brother, then Duryodhana shall be declared as the winner of the war. Duryodhana selects his biggest rival 'bhima' over other pandavas whom he would have defeated very easily because of his magnificient mace fighting skills. Both were trained in mace fighting and wrestling by lord krishna brother 'balaram' and had exceptional physical and mental strength. After a long fiercing battle extending for many hours, Duryodhana starts to exhaust Bhima. Seeing the plight of bhima, Krishna signals Bhima to attack duryodhana thigh, by slapping his own hand on his thigh repeatedly. Bhima followed lord krishna suggestion and attacked Duryodhana thigh repeatedly with a mace thus causing duryodhana severly wounded and hence defeated. Here, bhima was also called as a cheater since attacking on areas below one’s stomach is against the ruleof mace fight. </p>
<h2><strong>Why did Krishna use deceptive technique to kill kaurava warriors?</strong></h2>
<hr>
<ol>
<li>We can’t blame Krishna, Arjuna for using lame technicalities to win battles. Karna, Bheeshma, Drona - each of these warriors was more than enough to beat Arjuna and the rest of the Pandavas single handedly. But since Dharma had to be upheld, Krishna had to resort to certain tactics to ensure Pandavas victory. Without Krishna and his tactics, Bheeshma himself would have destroyed the entire Pandava army </li>
<li>krishna in gita says to arjuna. All these warriors are already dead. Their heads are already cut off by me. Your job is to only get the fame. If not you then someone else will do that because there is no choice, as they all r already dead. Many times he reminds arjuna ''you fight & leave the result on me, your duty is to fight, leave the result for me ''.Mahabharata war was fought by krishna alone, pandavas were just like pawns of chess</li>
<li>Krishna was accountable for the death of all warriors. Actually, lord krishna wanted this war to happen so that he can end a Yuga with his death and start the new yuga i.e Kali Yuga.</li>
<li>He wanted to show that karma(Actions) should be higher significance than janma (Birth). During the last rituals of pandavas brother Karna, he supported Duryodhan instead of Pandavas. Karna the Pandavas brother, yet Lord Krishna suggested that Duryodhan should perform the last rites since Karna was more dearer to duryodhan than his brothers. According to janma(birth), Pandavas should perform the final rites but according to karma, Duryodhan's, being the dear friend of karna, had to perform the final rites. </li>
<li>Gandhari(Duryodhan's mother) cursed krishna that his whole clan will be destroyed. Actually, this curse was the will of lord Krishna because he wanted to free the earth from too much burden of ksatriyas out of which his clan (Yadavas) were almost 56 crores.
<a href="http://www.mallstuffs.com/Blogs/BlogDetails.aspx?BlogId=93&BlogType=Spiritual&Topic=Cheating+and+Deception+by+lord+krishna" rel="noreferrer"> Source</a></li>
</ol>
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<p>In Mahabharata, Yudhisthira was true of character in all his life, except when he obeyed krishna's word. </p>
<p>Why Yudhisthira went to hell?
Will a true/good person be tested until he follows untruth?
Will a good person be punished until his death?
If yes, why one has to follow truth- to fall in hell? even duriyodhana was in heaven at the time Yudhisthira was in hell.</p>
| 7715 | 7711 | 8 | 2 | 7711 | 5 | Why Yudhisthira went to hell? | 3 | 7715 | <p>Yudhishthir was taken to hell and had heard all his brothers, wife and sons screaming out of pain there but that was just an illusion created by the Gods only for a small amount of time so that he suffers a bit mentally and due to that his only sin of being untruthful at the time of Drona's killing, can be redeemed. According to Chapter 5 of Mahabharata's Swargarohanika Parva, following is what is told to Yudhishthir after he sees his brothers, wife, etc suffering in hell:</p>
<blockquote>
<p>O son of Pritha, thy brothers, O king, were not such as to deserve Hell. All this has been an illusion created by the chief of the gods.</p>
<p>O king, that desirous of doing thee good, I caused thee to be sent for having a view of Hell. Thou hadst, by a pretence, deceived Drona in the matter of his son. Thou hast, in consequence thereof, been shown Hell by an act of deception. After the manner of thyself, Bhima and Arjuna, and Draupadi, have all been shown the place of sinners by an act of deception. Come, O chief of men, all of them have been cleansed of their sins. All those kings who had aided thee and who have been slain in battle, have all attained to Heaven.</p>
</blockquote>
<p>Regarding Duryodhana, he has in heaven not because he has been untruthful, but because it is said that if a Kshatriya dies while fighting in a battle, he attains heaven because this is Kshatriya dharma. He died during battle performing his duties therefore he was ought to get heaven.</p>
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<p>As we go through various sections of the Mahabharata, we can see that:</p>
<ol>
<li><p>Although it's not encouraged, a Kshatriya can force sex upon a woman and marry her as explained in <a href="https://hinduism.stackexchange.com/a/924/2995">this answer</a> (<a href="https://hinduism.stackexchange.com/questions/916/does-hinduism-forbid-sexual-intercourse-before-marriage">Does Hinduism forbid sexual intercourse before marriage?</a>):</p>
<blockquote>
<p>The sages state that the first four are approved (in the case) of a Brahmana, one, the Rakshasa (rite in the case) of a Kshatriya, and the Asura (marriage in that) of a Vaisya and of a Sudra. But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two unlawful; the Paisaka and the Asura (rites) must never be used. <strong>For Kshatriyas those before-mentioned two rites, the Gandharva and the Rakshasa, whether separate or mixed, are permitted by the sacred tradition.</strong></p>
<p>So "the sages", whoever they are, apparently say that the Gandharva marriage is forbidden for everyone, but the Manu Smriti is saying that they're wrong, and that <strong>a Gandharva marriage is actually permitted for Kshatriyas.</strong></p>
</blockquote></li>
<li><p>A Kshatriya will go to heaven if he dies fighting in battle no matter which side he was on, as discussed in <a href="https://hinduism.stackexchange.com/a/7715/2995">this answer</a> (<a href="https://hinduism.stackexchange.com/questions/7711/why-yudhisthira-went-to-hell">Why Yudhisthira went to hell?</a>):</p>
<blockquote>
<p>Regarding Duryodhana, he was in heaven not because he has been
untruthful, but because it is said that if a Kshatriya dies while
fighting in a battle, he attains heaven because this is Kshatriya
dharma. He died during battle performing his duties therefore he was
ought to get heaven.</p>
</blockquote></li>
</ol>
<p>So, in general, is Hinduism a bit partial to Kshatriyas?</p>
| 7751 | 7721 | 7 | 2 | 7721 | 7 | Is Hinduism a bit partial to Kshatriyas? | 3 | 7751 | <p>"Hinduism" (a <em>dharma</em> and it's <strong>not</strong> same as a religion) is <strong>not</strong> about any <strong>impermanent</strong> worldly systems/customs/relations e.g., the <em>varna</em>-system. It is <strong>ultimately</strong> about <em>mukti</em> i.e salvation, and before that, to lead a life of <em>OM</em>, by performing <em>karma</em> as per <em>dharma</em>, that rather is the <strong>most personal</strong> thing for each human being. The only things that are universal are the laws like that of <em>karma</em>, rebirth etc., and the natural phenomenon governed by the divine elements, or other divine beings.</p>
<p>So, as I said, the <em>dharma</em> "Hinduism" is absolutely personal, it's absurd to attach a general notion with it, like asking what you have asked. The river <em>Ganga</em>, never cares whether the person coming to her would worship her, or spit into her. Similarly, Hinduism doesn't care about the <em>varna</em>, rather it's the opposite i.e., it's according to their own <em>varna</em>, people tend to act.</p>
<p><em>Varna</em> defines a state of a living "brain". Like <em>Kshatriyas</em> are the humans who have "<em>dvaita</em> state of brain", as they emphasize on the separation of their inner self from <em>Brahmm</em>. They realize the "link" of wisdom connecting the <em>Brahmm</em> and the inner self. They are most fit to be kings and leaders, because they are wise, (a quality different from intelligence) and for both <em>vaishya</em> and <em>shudra</em>, they are like links to the absolute.</p>
<p>This is the <em>Kaliyuga</em> era, and <strong>today, everyone is a <em>shudra</em></strong>, with a state that just knows how to "react", sometimes to internal void, and sometimes to external lure. This state of mind is binary.</p>
<p>Your statement and understanding:</p>
<blockquote>
<p>Kshatriya can do <strong>force</strong> sex and marry (however not encouraged)</p>
</blockquote>
<p>is same as saying:</p>
<blockquote>
<p>because some humans are cannibals, humans can do cannibalism (however not encouraged) OR because some people do incest, so whole humanity is fine with it (however not encouraged)</p>
</blockquote>
<p>And the reference you gave takes help of the <strong>most</strong> non-trustworthy source of information about Hinduism. You should know that <strong>most</strong> resources that are on Internet are most likely to be forged/misinterpreted. No document about Hinduism on the Internet, is older than 200-300 years, and they were all of some European source. This should make you more skeptical about their genuineness, because that was the Victorian Period of aggressive Catholic movements. They were all, (more or less) evangelist in the form of historians, "scholars" of Hindu texts.</p>
<p>It's a pity that because of this Western site's policies, and because of the <em>shudra</em> thinking behind it, only "written texts" (which are mostly Victorian), are considered "authentic". I wish that someone soon starts a pure Indian site like this one.</p>
<p><strong>Now, what is a life of <em>OM</em>? What's <em>dharma</em>?</strong>
Your second perception that:</p>
<blockquote>
<p>Kshatriya will go to heaven if he dies fighting in battle, without the matter that he was on which side...</p>
</blockquote>
<p>...is consistent, but <strong>not</strong> just with respect to <em>kshatriya</em>, rather with all <em>varnas</em>.</p>
<p>The idea to grasp here is that, <em>karma</em> is <strong>not</strong> "judged" in similar terms, as prevalent in modern context, i.e., by taking its "effect" into account. Rather it is judged <strong>only</strong> by taking its "cause" into consideration. If a <em>karma</em> is done because of attachment, then it's <em>vikarma</em>, in "simple" terms "bad karma", and vice versa. This whole <em>prakriti</em>, along with everything in it, is changeable, and to fall into it's <em>moha</em>, and in that spree, to decide "good" and "evil" is considered non-nonsensical in Hindu philosophy.</p>
<p>Compare a person killing hundreds, in a battle between two nations, with a murderer killing one person, for sake of his lust. Which one of them would you find "guilty"?</p>
<p>To "flow" unattached like a river is <em>dharma</em>. It is like to "live <em>OM</em>". Whoever, irrespective of whatever he does, if is unattached, gets salvation.</p>
<p>And finally, like the unbiased Mother Ganga, Hinduism also <strong>never</strong> takes sides.</p>
<p><strong>Note:</strong> I seldom provide references in my posts, because I think looking up to a book every time you "think!", is again <strong>not</strong> a Hindu trait. Vedas were in the souls of ancient sages, they have not mugged it up either. Reading Vedas should be a journey of mind to soul, rather than of memory from one synapse to the other.</p>
<p>Mind you, that there is a difference between the Vedas and books of other religions. The "Vedas" are not "holy" as in "Holy Bible" or "Holy Quran", but they can for sure <strong>make you holy</strong>.</p>
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<p>Should Sankalpam change depending on where it is taken? Which words of the Sankalpam should change if it performed in the US/UK? I refer to terms like Jambo dweepe, Bharatha varshe, etc.</p>
| 7740 | 7735 | 4 | 2 | 7735 | 4 | Sankalpam: Replacing terms like 'Jambo dweepe', 'Bharata varshe', etc | 3 | 7740 | <p>Yes, jambu dweepe, bharata varshe, dandakaranye, godavaryah dakshine teere, etc. denote the location.</p>
<p>Here are two pages with substitutes for USA.</p>
<p><a href="https://in.answers.yahoo.com/question/index?qid=20110406091823AA7IX1K" rel="nofollow">https://in.answers.yahoo.com/question/index?qid=20110406091823AA7IX1K</a>
<a href="http://www.ammas.com/q&a/Sankalpa-Mantras-at-USA-vis-a-vis-as-at-India/q/176673" rel="nofollow">http://www.ammas.com/q&a/Sankalpa-Mantras-at-USA-vis-a-vis-as-at-India/q/176673</a></p>
<p>For the USA:</p>
<ol>
<li>Krouncha Dweepe: In the island called Krouncha</li>
<li>Ramanaka Varshe: In the region called Ramanaka Varsha</li>
<li>Aindra Khande: In the continent called Aindra</li>
<li>Prasantha Saagare: Near the Pacific Ocean</li>
<li>Pushkara Kshetre: In the locale known as Pushkara</li>
<li>Rocky - mickelny Parvatayor Madhye: Between Rockey and Mickelny
mountains</li>
<li>Misissipi- Missouri Ityadhi Aneka Shodasa Jeeva Nadeenam sameepa
stite: The place that is surrounded by such perenniel rivers like
Mississipi, Missouri and 16 other rivers</li>
</ol>
<p><a href="http://krishna-arpanam.blogspot.in/2010/08/yajur-upakarma-2010aavani-avittam-24th.html" rel="nofollow">Here</a> is a page with substitute for UK region.</p>
<blockquote>
<p>Shalmali dhweepe vinyaschitha paschima dhik bage
samudra madyasthitha brihadharanya kshethre
London maanagare (replace with any city in the UK you live in)"</p>
</blockquote>
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<p>Are there different types of avatars: <strong>anshavatar</strong> (partial incarnation), <strong>purnavatar</strong> (complete incarnation) etc.?</p>
<p>One of my friends told me sage Bharadwaja and Parashurama were anshavatars of Vishnu but Krishna and Rama are purnavatars.</p>
<p>Hanuman is known as an ansh of Shiva, does that mean he is an anshavatar?</p>
<p>A simple Google search tells us that;</p>
<blockquote>
<ol>
<li>Purna Avatar: Complete incarnation </li>
<li>Anshavatar: Partial incarnation </li>
<li>Naimittik Avtar: Casual incarnation </li>
<li>Nittya Avatar: Mundane incarnation</li>
</ol>
</blockquote>
<p>(something like that, cannot access that website now)</p>
<p>Another search result says:</p>
<blockquote>
<p>Rama was 14 kala sampurna but Krishna was 16 kala sampurna thus Krishna is purnavatar.</p>
</blockquote>
<p>Is there any scriptural basis for this?</p>
<p>Can you give anymore examples with explanation?</p>
| 13614 | 7754 | 23 | 2 | 7754 | 9 | Anshavatar and Purnavatar - are there different types of avatars? | 7 | 13614 | <p>I don't know whether there are concepts of Kalas or something like that in Avatars. The only place in Padma Purana which I have found compares Avatars as:</p>
<blockquote>
<p><em>Padma Purana Uttarkhanda Chapter 229</em>
40-42. Thus the state of the inner-controllership of self consists in his being the innermost soul. <strong>Matsya, Kurma,Varaha, Nrisimha, Vamana, Rama, Parasurama, Krishna, Buddha and Kalki are the ten incarnations of Brahman, the highest soul. The group of six qualities is said to exist in Nrisimha, Rama and Krishna.</strong></p>
</blockquote>
<p>The six qualities mentioned above are:</p>
<blockquote>
<p>aiśvaryasya samagrasya dharmasya yaśasariśrayaḥ
jñānavairāgyayoścaiva ṣaṇṇāṃ bhaga itīraṇā <em>[VishnuPurana - 6.5.74]</em></p>
<p>Complete splendor, virtue, glory, opulence, knowledge, dispassion - these six are known as bhaga.</p>
</blockquote>
<p>The above six qualities are the one which makes <strong>'Bhagwan'</strong> ie. Having 'Bhag' qualities.</p>
<p>So as Per that statement of PadmaPurana the incarnation which had all six qualities were:</p>
<blockquote>
<p><strong>Nrisimha, Rama, and Krishna</strong></p>
</blockquote>
<p>So, Nrisimha, Rama and Krishna can be considered full incarnation if we compare. So, I think making Lord Rama 14 kalas and Lord Krishna 16 Kalas has no basis in scripture.</p>
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<p>I've read Shiva referred to as "tamasic", and Brahma seems to be a suitable embodiment of sattva. However, rajas doesn't fit very well here. I'm not sure how to match the energy/activity aspects of rajas with Vishnu as "the preserver", but rajas does seem to fit both Shiva as "the transformer" and Brahma as "the creator". Also, Vishnu as "the preserver" seems to support the tamasic concepts of inertia and resistance to change.</p>
<p>Are these two trios of concepts related at all?</p>
<hr>
<p>EDIT: Thanks for the answers so far. For some reason I automatically connected sattva with Brahma and rajas with Vishnu, maybe because they are normally listed "Brahma, Vishnu, Shiva" and "sattva, rajas, tamas" so I followed that order. And it didn't really fit. Switching the first two makes much more sense!</p>
| 7798 | 7787 | 15 | 2 | 7787 | 17 | Do the Trimurti (Brahma, Vishnu, Shiva) cleanly map onto the 3 gunas (sattva, rajas, tamas)? | 5 | 7798 | <p>There are different perspectives. This is an advaita perspective (the belief that all Gods are One.)</p>
<h1>What are the three gunas</h1>
<p>The three gunas are:</p>
<h3>Tamas - this is the quality of laziness, darkness (ignorance) and inertia.</h3>
<p>Sri Swami Sivananda on <a href="http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=1163" rel="noreferrer">tamas process</a></p>
<blockquote>
<p>Tamas is inertia or inaction or darkness.</p>
<p>Tamas binds man to heedlessness (Pramada), laziness (Alasya) and sleep (Nidra).</p>
<p>Sometimes Tamas prevails and the man becomes slothful. He feels lazy, indolent and lethargic. He is dull and feels sleepy. When Tamas prevails, Sattva and Rajas are overpowered for the time being.</p>
<p>Tamasic action is ignorance. Those who are established in Sattva rise upwards. The Rajasic people occupy a middle place and the Tamasic people go downwards, shrouded in the vilest of qualities.</p>
</blockquote>
<h3>Rajas - this is the quality of activity, energy, agitation and excitation.</h3>
<p>Sri Swami Sivananda on <a href="http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=878" rel="noreferrer">raja guna</a></p>
<blockquote>
<p>The Rajasic mind always wants new sensations and variety. It likes certain persons, objects and places now and, after some time, it becomes disgusted with them and wants new persons for company, new vegetables to eat, new books to read and new places to see (finds pleasure in sightseeing).</p>
</blockquote>
<h3>Sattva - this is the quality of goodness, balance, purity and peacefulness.</h3>
<p>Sri Swami Sivananda on <a href="http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=878" rel="noreferrer">sattva guna</a></p>
<blockquote>
<p>A Sattvic mind is always steady. It finds delight internally. It may stick to one place indefinitely. It keeps friendship with persons for a long, long time. It can read the Gita or the Yogavasishtha any number of days. It can live on Dal-roti for years together without any grumbling.</p>
</blockquote>
<h1>Who is Trimurthi</h1>
<p>According to Advaita, the Trimurthi are not three different Gods with distinct identities, but rather they are One and the same God.</p>
<p><a href="http://www.dlshq.org/religions/siva.htm" rel="noreferrer">Lord Shiva by Sri Swami Sivananda</a></p>
<blockquote>
<p>Brahma represents the creative aspect, Vishnu the preservative aspect, and Siva the destructive aspect of Paramatma. This is just like your wearing different garbs on different occasions. When you do the function of a judge, you put on one kind of dress. At home, you wear another kind of dress. When you do worship in the temple, you wear another kind of dress.</p>
</blockquote>
<p>Thus Brahma is the creation aspect, Narayana is the protection aspect and Paremeshwara is the destruction aspect.</p>
<h1>How do they map onto the three gunas?</h1>
<p>This is the common and popular way to map the three Hindu trimurthis onto one of the gunas.</p>
<p>Brahma - Rajas - because creation implies activity and energy.
Narayana - Sattva - because protection or sustenance is a state of continuity or balance
Tamas - Destruction - because destruction implies death. and death is a product of tamas.</p>
<p><a href="http://www.dlshq.org/religions/siva.htm" rel="noreferrer">Lord Shiva by Sri Swami Sivananda</a></p>
<blockquote>
<p>You exhibit different kinds of temperament on different occasions. Even so, the Lord does the function of creation when He is associated with Rajas and He is called Brahma. He preserves the world when He is associated with Sattva Guna, and He is called Vishnu. He destroys the world when He is associated with Tamo Guna, and He is called Siva or Rudra.</p>
<p>Brahma, Vishnu and Siva have been correlated to the three Avasthas or states of consciousness. During the waking state, Sattva predominates; during the dream state, Rajas predominates; and, during the deep-sleep state, Tamas predominates. Hence Vishnu, Brahma and Siva are the Murtis of Jagrat, Svapna and Sushupti states of consciousness respectively. The Turiya or the fourth state is Para Brahman. The Turiya state is immediately next to the deep sleep state. Worship of Siva will lead quickly to the attainment of the fourth state.</p>
</blockquote>
<p>However I have also seen the following interpretations (I am still looking for some online/scriptural references to these. If anyone has come across this, then please comment and I will be happy to edit it)</p>
<h3>Example 1, creation as tamas</h3>
<p>Creation is a result of ignorance. In reality (advaitic terms), there is no creation. The perception of creation is only ignorance.</p>
<h3>Example 2, destruction as sattva</h3>
<p>Shiva - Sattva - here Lord Shiva is seen as the destroyer of ignorance or ego. Thus liberation or the final goal of life leads to equanimity, steadfastness, peace, bliss and unity with God. Thus in this sense Lord Shiva is seen as Sattva.</p>
<p>So basically it depends on how you view things. If you view creation as a positive thing, you would say that creation is sattva. If you view destruction as a positive thing you would say destruction is sattva. If you view protection as a positive thing you would say protection is sattva.</p>
<h1>The reality (in terms of advaita) - God is beyond all Gunas</h1>
<p>God or Brahman is above and beyond all gunas. He is nirguna and nirakara. These gunas are simply ways in which we have interpreted the Lord. But the Lord Himself is unattached and beyond the gunas.</p>
<p>Bhagavad Gita 7.13</p>
<blockquote>
<p>tribhir guṇa-mayair bhāvair</p>
<p>ebhiḥ sarvam idaḿ jagat</p>
<p>mohitaḿ nābhijānāti</p>
<p>mām ebhyaḥ param avyayam</p>
<p>Deluded by the three modes [goodness, passion and ignorance], the whole world does not know Me, who am above the modes and inexhaustible.</p>
</blockquote>
<p>All the best.</p>
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<p>It is a question which has bothered me for a while. If we know that God exists why doesn't he want to be seen? Why is it that no human being has a true description of the God? </p>
| 7819 | 7805 | 12 | 2 | 7805 | 9 | If God exists why doesn't he want to be seen? | 5 | 7819 | <p>The Lord is all around you, but you cannot see God because you have since the instance of your birth been bombarded by your senses to perceive the world. Your senses have been bombarding you to see the outer world and not God. Your mind has been hypnotized into seeing this world alone, what is needed is to be de-hypnotized. This hypnotization is called <em>Adhyasa</em>, or superimposition. We see Reality, but it is distorted through maya. In many scriptural instances it is compared to silver in mother-of-pearl. The shell is real, but the silver on the shell is not real. </p>
<p>Sankara says that it is not through learning, or scriptural study, that the Lord is seen, but only through an intense hankering. Ramakrishna Paramahamsa told the story (<em>Gospel of Sri Ramakrishna</em>) of the man who asked his guru what was necessary to see God. The guru took him to a river and had him stand in it next to him. The guru then suddenly pushed the man's head under water. After a while, he let him above the water. The guru said "What did you feel?" The man replied "The intense desire for a breath of air completely consumed me." and the guru responded "When you have the same longing for God as you had for a breath of air, you will see God."</p>
<p>The <em>Mundaka Upanishad</em> (III. ii. 3.) says:</p>
<blockquote>
<p>This Self is not attained through study, nor through intellect, nor through much hearing. By the very fact that he (the aspirant) seeks for It [<em>vrnute tena</em> - seeks to reach by that fact of hankering], does It become attainable; of him this Self reveals Its own nature.</p>
</blockquote>
<p>Swami Shivananda (disciple of Ramakrishna Paramahamsa) says (<em>For Seekers of God</em>):</p>
<blockquote>
<p>Spiritual efforts without sincere love of God are fruitless. Sincere love is what counts. The Master [Ramakrishna] used to say that when the three attachments--that of a devoted wife to her husband, of a mother for her child, and of a miser for his wealth--become one, then one realizes God. If anyone feels the same intense longing as would result if these three attachments were united, only then does he have God-vision. Sincere love brings God-realization and in that alone is genuine peace and joy.</p>
</blockquote>
<p>Why is there no human description of God? Because God is beyond description. There are no words to describe God. Krishna says (Gita XI. 12.):</p>
<blockquote>
<p>If the radiance of a thousand suns were to burst forth at once in the sky, that would be like the splendor of the Mighty One.</p>
</blockquote>
<p>Have sincere love for God, hanker after God alone, then say whether or not you can see Him.</p>
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<p>Are Thor in Norse mythology and Indra in Hindu mythology the same? Do the people of that particular area know Indra as Thor? </p>
<p>I had seen ancient aliens Program in history channel About Thor they compare Indra with Thor thats why I asked the Questions.</p>
| 7844 | 7832 | 6 | 2 | 7832 | 5 | Are Thor and Indra the same? | 4 | 7844 | <p>Indra and Thor are different if we compare.</p>
<ul>
<li>Indra is the supreme god (King) of heaven, Thor is not the king of Valhalla.</li>
<li>Indra has Vajra as his weapon made from the bones of the sage Dadhichi, where as Thor owns a different weapon.</li>
<li>Indra is carried by Airavata (five-headed Divine Elephant), Thor does not have this.</li>
</ul>
<p>Common thing is that both are associated with thunder, lightning, storms so is Zeus in the Greek mythology.</p>
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<p>Many religions have stated clearly that indulgence in sin, specifically sin related to lust in some way is detrimental to spiritual growth. Is there anything in Hinduism that provides a way to prevent oneself from being lustful? Is there a way to seek forgiveness for lustful actions?</p>
| 7840 | 7837 | 9 | 2 | 7837 | 10 | Avoiding Lust in Hinduism? | 3 | 7840 | <p>What is the need of austerities if you have Love for God? What are the use of austerities if you have no Love for God?</p>
<p>As Sri Ramakrishna ponted out;</p>
<blockquote>
<p>The farther you walk West, the farther away are you from the East. Walk towards God and the farther away you will be from lust. The more you worry about lust, the more it will consume you. Walk towards God and lust will leave by itself. If you must lust, lust for God.</p>
</blockquote>
<p>Krishna says in the Gita (XVIII. 65-66):</p>
<blockquote>
<p>Fix your heart on Me, give your love to Me, worship Me, bow down before Me; so shall you come to Me. This is My pledge to you, for you are dear to Me.</p>
<p>Abandon all dharmas and come to Me alone for shelter. I will deliver you from all sins; do not grieve.</p>
</blockquote>
<p>And in Gita (IX. 30-32)</p>
<blockquote>
<p>Even the most sinful man, if he worships Me with unswerving devotion, must be regarded as righteous; for he has formed the right resolution.</p>
<p>He soon becomes righteous and attains eternal peace. Proclaim it boldly, O son of Kunti, that My devotee never perishes.</p>
<p>For those who take refuge in Me, O Partha, though they be of sinful birth--women, vasiyas, and sudras--even they attain the Supreme Goal. </p>
</blockquote>
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<p>I learned from internet that there are 16 shastras, But I didn't find valid source for list of those shastras.
Can you tell me please the what are those 16 shastras?
Are there any upa-shastras (sub-shastras) like upavedas and upapuranas?</p>
| 16226 | 7890 | 17 | 2 | 7890 | 12 | What are 16 shastras? | 4 | 16226 | <p>According to <a href="https://archive.org/details/Prasthanabheda.by.Madhusudana.Sarasvati" rel="nofollow noreferrer">Prsthanabheda</a> (प्रस्थानभेदः�) of <a href="https://en.wikipedia.org/wiki/Madhus%C5%ABdana_Sarasvat%C4%AB" rel="nofollow noreferrer">Madhusudan Sarasvari</a>,</p>
<p>Quoted from <a href="http://sanskritdocuments.org/sites/snsastri/PrasthAnabheda-Engl.pdf" rel="nofollow noreferrer">Sanskrit Documents</a></p>
<blockquote>
<p>अथ सर्वेषां शास्त्राणां भगवत्येव तात्पर्यं साक्षात्परम्परया वेति समासेन तेषां प्रस्थानभेदोऽत्रोद्दिश्यते । तथा हि-ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेद इति वेदाश्चत्वारः । शिक्षा कल्पो व्याकरणं निरुक्तं छन्दो ज्योतिषमिति वेदाङ्गानि षट् । पुराणन्यायमीमांसा धर्मशास्त्राणि चेति चत्वार्युपाङ्गानि । अत्रोपपुराणानामपि पुराणेऽन्तर्भावः । वैशेषिकशास्त्रस्य न्याये, वेदान्तशास्त्रस्य मीमांसायां, महाभारतरामायणयोः सांख्यपातञ्जलपाशुपतवैष्णवादीनां धर्मशास्त्रे, मिलित्वा चतुर्दश विद्याः । तथाचोक्तं याज्ञवल्क्येन (१।३)</p>
<p>पुराणन्यायमीमांसाधर्मशास्त्राङ्गमिश्रिताः । वेदाः स्थानानि विद्यानां धर्मस्य च चतुर्दश ॥ इति । </p>
<p>एता एव चतुर्भिरुपवेदैः सहिता <strong>अष्टादश विद्या भवन्ति</strong> । आयुर्वेदो धनुर्वेदो गन्धर्ववेदोऽर्थशास्त्रं चेति चत्वार उपवेदाः । सर्वेषां चाऽऽस्तिकानामेतावन्त्येव शास्त्रप्रस्थानानि । अन्येषामप्येकदेशिनामेतेष्वेवान्तर्भावात् ।</p>
<p>All the scriptures have the supreme Lord as their purport. Here the different
prasthAnas are dealt with in brief. </p>
<p>The Vedas are four in number—Rgveda, yajurveda, sAmaveda and
atharvaveda. The vedAngas are six—shikShA (science of pronunciation),
yyAkaraNam (grammar), niruktam (etymology), Chandas (metre), jyoutiSham (astronomy and astrology), and kalpa. The upAngas are four—
purANa, nyAya, mImAmsA and dharmashAstras. The upapurANas are included in the purANas, vaisheShika is included in nyAya, vedAnta in
mImAmsA, and mahAbhArata, rAmAyaNa, sAnkhya, yoga, pAshupata, vaiShNava, ertc., are included in dharmashAstra. Thus altogether there are� fourteen vidyAs. So has it been said by sage YAjnavalkya—</p>
<p>“The purANas,
nyAya, mImAmsA, dharmashastra and the Vedas (including vedAngas) together constitute the fourteen vidyAs”. </p>
<p>These, along with the four
upavedas <strong>are the eighteen vidyAs</strong>. The four upavedas are—Ayurveda, dhanurveda (archery), gAndharvaveda (music) and arthashAstra (political science). These only are the prasthAnas for all Astikas. The prasthAnas of other ekadeshIs (those who hold different views in some matters) are included in these.�</p>
</blockquote>
<p>Thus, 18 Shashtras also called 18 Vidyas (<strong>अष्टादश विद्या</strong>) are as follows:</p>
<p><a href="https://i.stack.imgur.com/XwqTo.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/XwqTo.png" alt="enter image description here"></a></p>
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<p>I heard from Parama Pujya <a href="https://en.wikipedia.org/wiki/Morari_Bapu" rel="noreferrer">Morari Bapu</a>'s Rama Katha that starting from our birth we have parents supporting us in every situation until they become old. And we have our friends and family members also supporting us. They help us make right decisions in our life. But as we age, we become alone and we need a partner to continue making right decisions in each others' lives, that's why we have to marry.</p>
<p><strong>But I want to know what our scriptures say about marriage. Why should we marry?</strong></p>
| 15174 | 7892 | 18 | 2 | 7892 | 17 | What does our scripture say about marriage? Why should we marry? | 4 | 15174 | <p><strong>What does our scripture say about marriage?</strong></p>
<blockquote>
<p><a href="https://i.stack.imgur.com/45ylt.png" rel="noreferrer"><img src="https://i.stack.imgur.com/45ylt.png" alt="enter image description here"></a></p>
</blockquote>
<p>As per manusmriti, there are four purposes of Hindu marriage</p>
<ol>
<li>To have progeny</li>
<li>Sexual pleasure</li>
<li>Performance of religious rites</li>
<li>And through the above three, experience Bliss or Happiness</li>
</ol>
<p><strong>Why should we marry?</strong></p>
<p>What Param Pujya Morari Bapu mentioned is the simplified truth to drive home a point for a larger society of people coming from different walks of life.</p>
<p>This is how it is said in the Satapatha Brahmaṇa. V.2.1.10</p>
<blockquote>
<p>Being about to ascend, he (the Sacrificer) addresses his wife, 'Come,
wife, ascend we the sky!'--'Ascend we!' says the wife. Now as to why
he addresses his wife: she, the wife, in sooth is one half of his own
self; hence, as long as he does not obtain her, so long he is not
regenerated, for so long he is incomplete. But as soon as he obtains
her he is regenerated, for then he is complete. 'Complete I want to go
to that supreme goal,' thus (he thinks) and therefore he addresses his
wife.</p>
<p>Based on the translation by Julius Eggeling [1882]</p>
</blockquote>
<p>A virtuous husband and wife need each other as they proceed through life to fulfill their dharma. Through marriage they unite and together they attain the divine.</p>
<p>References:</p>
<ul>
<li><a href="http://sacred-texts.com/hin/sbr/sbe41/sbe4108.htm" rel="noreferrer">http://sacred-texts.com/hin/sbr/sbe41/sbe4108.htm</a></li>
<li><a href="https://www.scribd.com/doc/7189037/Manu-Smriti-Sanskrit-Text-With-English-Translation" rel="noreferrer">https://www.scribd.com/doc/7189037/Manu-Smriti-Sanskrit-Text-With-English-Translation</a></li>
</ul>
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<p>I know that many scriptures in Hinduism emphasize the guru as the path to God, and the importance of finding a guru that will truly help you achieve your goal. I am having an issue with my current guru, though, because I cannot tell if he is truly god-realized? How will I know if he is truly a god-realized guru? </p>
<p>His philosophy has a heavy focus on doing one's duties on Earth in a proper way according to scriptures, but there is not a heavy emphasis on bhakti (even though there is a strong emphasis on prayer).</p>
| 7901 | 7893 | 8 | 2 | 7893 | 4 | How to tell if your guru is god-realized? | 3 | 7901 | <p>Swami Vivekananda says in <em>Bhakti Yoga</em> that there are certain qualifications to be a teacher, just as there are qualifications to be a disciple. He mentions three qualifications for a teacher. He says (<em>Complete Works</em>, V3, <em>Bhakti Yoga</em>, <em>Qualifications of the Aspirant and the Teacher</em> - <a href="http://cwsv.belurmath.org/volume_3/vol_3_frame.htm">http://cwsv.belurmath.org/volume_3/vol_3_frame.htm</a>):</p>
<blockquote>
<p>...The teachers whose wisdom and truth shine like the light of the sun are the very greatest the world has known, and they are worshipped as God by the major portion of mankind. But we may get help from comparatively lesser ones also; only we ourselves do not possess intuition enough to judge properly of the man from whom we receive teaching and guidance; so there ought to be certain tests, certain conditions, for the teacher to satisfy, as there are also for the taught. </p>
<p>In regard to the teacher, we must see that he knows the spirit of the scriptures. The whole world reads Bibles, Vedas, and Korans; but they are all only words, syntax, etymology, philology, the dry bones of religion. The teacher who deals too much in words and allows the mind to be carried away by the force of words loses the spirit. It is the knowledge of the spirit of the scriptures alone that constitutes the true religious teacher. The network of the words of the scriptures is like a huge forest in which the human mind often loses itself and finds no way out. — "The network of words is a big forest; it is the cause of a curious wandering of the mind." "The various methods of joining words, the various methods of speaking in beautiful language, the various methods of explaining the diction of the scriptures are only for the disputations and enjoyment of the learned, they do not conduce to the development of spiritual perception"... </p>
<p>The second condition necessary in the teacher is — sinlessness. The question is often asked, "Why should we look into the character and personality of a teacher? We have only to judge of what he says, and take that up." This is not right. If a man wants to teach me something of dynamics, or chemistry, or any other physical science, he may be anything he likes, because what the physical sciences require is merely an intellectual equipment; but in the spiritual sciences it is impossible from first to last that there can be any spiritual light in the soul that is impure. What religion can an impure man teach? The sine qua non of acquiring spiritual truth for one's self or for imparting it to others is the purity of heart and soul. A vision of God or a glimpse of the beyond never comes until the soul is pure. Hence with the teacher of religion we must see first what he is, and then what he says. He must be perfectly pure, and then alone comes the value of his words, because he is only then the true "transmitter". What can he transmit if he has not spiritual power in himself? There must be the worthy vibration of spirituality in the mind of the teacher, so that it may be sympathetically conveyed to the mind of the taught. The function of the teacher is indeed an affair of the transference of something, and not one of mere stimulation of the existing intellectual or other faculties in the taught. Something real and appreciable as an influence comes from the teacher and goes to the taught. Therefore the teacher must be pure.</p>
<p>The third condition is in regard to the motive. The teacher must not teach with any ulterior selfish motive — for money, name, or fame; his work must be simply out of love, out of pure love for mankind at large. The only medium through which spiritual force can be transmitted is love. Any selfish motive, such as the desire for gain or for name, will immediately destroy this conveying median. God is love, and only he who has known God as love can be a teacher of godliness and God to man.</p>
<p>When you see that in your teacher these conditions are all fulfilled, you are safe; if they are not, it is unsafe to allow yourself to be taught by him, for there is the great danger that, if he cannot convey goodness to your heart, he may convey wickedness. This danger must by all means be guarded against. — "He who is learned in the scriptures, sinless, unpolluted by lust, and is the greatest knower of the Brahman" is the real teacher.</p>
</blockquote>
<p>Vivekananda iterates these three qualifications again in another lecture. He says (<em>Complete Works</em>, V3, <em>Lectures from Colombo to Almora</em>, <em>The Vedanta in all its phases</em> - <a href="http://cwsv.belurmath.org/volume_3/vol_3_frame.htm">http://cwsv.belurmath.org/volume_3/vol_3_frame.htm</a>) </p>
<blockquote>
<p>What is a Guru? Let us go back to the Shrutis — "He who knows the secret of the Vedas", not bookworms, not grammarians, not Pandits in general, but he who knows the meaning. - An ass laden with a load of sandalwood knows only the weight of the wood, but not its precious qualities"; so are these Pandits. We do not want such. What can they teach if they have no realisation? When I was a boy here, in this city of Calcutta, I used to go from place to place in search of religion, and everywhere I asked the lecturer after hearing very big lectures, "Have you seen God?" The man was taken aback at the idea of seeing God; and the only man who told me, "I have", was Ramakrishna Paramahamsa, and not only so, but he said, "I will put you in the way of seeing Him too". The Guru is not a man who twists and tortures texts — "Different ways of throwing out words, different ways of explaining texts of the scriptures, these are for the enjoyment of the learned, not for freedom." Shrotriya, he who knows the secret of the Shrutis, Avrijina, the sinless, and Akâmahata, unpierced by desire — he who does not want to make money by teaching you — he is the Shânta, the Sâdhu, who comes as the spring which brings the leaves and blossoms to various plants but does not ask anything from the plant, for its very nature is to do good. It does good and there it is. Such is the Guru, — "Who has himself crossed this terrible ocean of life, and without any idea of gain to himself, helps others also to cross the ocean." This is the Guru, and mark that none else can be a Guru, for — "Themselves steeped in darkness, but in the pride of their hearts, thinking they know everything, the fools want to help others, and they go round and round in many crooked ways, staggering to and fro, and thus like the blind leading the blind, both fall into the ditch." Thus say the Vedas.</p>
</blockquote>
<p>As Vivekananda says, if your teacher has these three qualifications, then you are safe. </p>
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<p>I love the Bhagavad Gita's take on everything and I am very pro-Krishnaism, however I am slightly confused on the Gita's view on other religions. Does the Gita claim that the "god" described in Christianity, Islam, etc. is ultimately the same in the form of the Supreme Godhead? Is this interpretation correct? </p>
| 7958 | 7956 | 12 | 2 | 7956 | 17 | Bhagavad Gita and views on other religions? | 3 | 7958 | <p>@Krishna's comment above to your question is right; the <em>Gita</em> was spoken long before any of the other great world religions were around.</p>
<p>Krishna says (<em>Gita</em> IV. 7-8):</p>
<blockquote>
<p>Whenever there is a decline of dharma, O Bharata, and a rise of adharma, I incarnate Myself.</p>
<p>For the protection of the good, for the destruction of the wicked, and for the establishment of dharma, I am born in every age.</p>
</blockquote>
<p>So Krishna says that he will incarnate Himself again and again when needed; many people believe that Krishna Himself incarnated as Christ. To answer your question, yes, the same God worshiped in other religions is the same Supreme Godhead of the <em>Gita</em>. </p>
<p>and in <em>Gita</em> IV. 11:</p>
<blockquote>
<p>In whatsoever way men approach Me, even so do I reward them; for it is My path, O Partha, that men follow in all things.</p>
</blockquote>
<p>God does not belong to one religion, all religions belong to God. You can approach Him through all paths, all religions lead to Him. Different approaches will have different views of the same thing, one view does not invalidate the other. Ramakrishna Paramahamsa said (<em>Gospel of Sri Ramakrishna</em>):</p>
<blockquote>
<p>He who is called Krishna is also called Siva, and bears the name of the Primal Energy, Jesus, and Allah as well--the same Rama with a thousand names. A lake has several ghats. At one the Hindus take water in pitchers and call it 'jal'; at another the Mussalmans take water in leather bags and call 'pani'. At a third the Christians call it 'water'. Can we imagine that it is not 'jal' but only 'pani' or 'water'? How ridiculous! The substance is One under different names, and everyone is seeking the same substance; only climate, temperament, and name create differences. <strong>Let each man follow his own path.</strong> If he sincerely and ardently wishes to know God, peace be unto him! He will surely realize Him.</p>
</blockquote>
<p>And <em>Gita</em> (VII. 7):</p>
<blockquote>
<p>There exists nothing whatsoever higher than I am, O Dhanajaya. All is strung on Me as a row of gems on a thread.</p>
</blockquote>
<p>All the different religions are simply gems strung around the Supreme Godhead. </p>
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<p>As the question says, are there any taboos/guidelines or any references to authoritative texts or incidents where a younger groom marries an elder woman?</p>
| 7987 | 7985 | 13 | 2 | 7985 | 13 | Is there a taboo about a younger groom marrying an elder bride? Any references where a younger groom marries an elder woman? | 5 | 7987 | <p><strong>Yes, there is a scriptural basis for the restriction.</strong> </p>
<p>Here is what Krishna says to Uddhava in the <a href="https://www.vedabase.com/en/sb/11/17/39" rel="noreferrer">eleventh chapter</a> of the Uddhava Gita of the Srimad Bhagavatam:</p>
<blockquote>
<p>One who desires to establish family life should marry a wife of his own caste, who is beyond reproach and <strong>younger in age</strong>. If one desires to accept many wives he must marry them after the first marriage, and each wife should be of a successively lower caste.</p>
</blockquote>
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<p>In the question <a href="https://hinduism.stackexchange.com/questions/7790/is-the-length-of-a-mans-life-predetermined">"Is the length of a man's life predetermined?"</a> I asked on whether the length of a man's life has already been determined in advance, even before a person is born, and now I ask the question which is related to it.<br>
The answer to this preceding question was that "Yes, it is predetermined", and the answer was furnished with quotations from the scriptures and explanation of how the quotes give the answer to the question.
Here I expect the same, to answer this question, please be sure to furnish quotations from the scriptures and explain how you see your quotes give the answer to this question. </p>
<p>So, the question here is the following one: If the length of a man's life has already been determined in advance, even before a person is born, then can it happen that the length of a man's life somehow becomes reduced during a man's lifetime, and so one has to die before he was destined initially?<br>
If the answer to the question is "Yes", then give an explanation of what are the possible reasons for the reducing of a man's destined length of lifetime. </p>
| 9442 | 8093 | 4 | 2 | 8093 | 1 | Can it happen that the length of a man's life somehow becomes reduced during a man's lifetime, and so one has to die before he was destined initially? | 4 | 9442 | <p>Since I am not entirely satisfied with the answers and comments to my question I decided to compose the answer. </p>
<p>Yes it can happen that the length of a man's life somehow becomes reduced during a man's lifetime, and so one has to die before he was destined initially. There are statements in the scriptures about that. </p>
<p>It is said in the Manu-smriti, chapter 5:<br>
<a href="http://www.sacred-texts.com/hin/manu.htm" rel="nofollow">http://www.sacred-texts.com/hin/manu.htm</a></p>
<blockquote>
<ol start="3">
<li><p>Righteous Bhrigu, the son of Manu, (thus) answered the great sages: 'Hear, (in punishment) of what faults Death seeks to <strong>shorten the
lives</strong> of Brahmanas!'</p></li>
<li><p>'Through neglect of the Veda-study, through deviation from the rule of conduct, through remissness (in the fulfilment of duties), and
through faults (committed by eating forbidden) food, Death becomes
eager to <strong>shorten the lives</strong> of Brahmanas.'</p></li>
</ol>
</blockquote>
<p>See also in the Vishnu Purana, Book III: Chapter XI,<br>
<a href="http://www.sacred-texts.com/hin/vp/vp085.htm" rel="nofollow">http://www.sacred-texts.com/hin/vp/vp085.htm</a></p>
<blockquote>
<p>"<code>He</code> who commits adultery <code>is punished both here and hereafter</code>; <strong>for
his days in this world are cut short</strong>, and when dead he falls into
hell."</p>
</blockquote>
<p>In those verses "shorten the lives" and "his days in this world are cut short" talks about the length of a man's life becomes reduced during a man's lifetime, and so one has to die before he was destined initially. This is also evident from the statement "He ... is punished both here and hereafter", namely he is even punished here in this world the way that the length of his lifetime becomes reduced, and thus he will not reach the predetermined duration of a lifetime.<br>
This predetermined duration of a man's life can be reduced if a person commits some kind of offense, fault or a sin during the life.</p>
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<p>I know that the word Vendanta has two parts 'Veda' and 'Anta'. Anta means end. I have read that Vedanta is nothing but Updanishads. I have seen people using the term Veda and Vedanta as if they are same. Please can someone clarify why Upanishands are called Vendanta (If so!)</p>
| 8135 | 8129 | 4 | 2 | 8129 | 5 | Why is Vedanta called so and what is its relationship with Upanishads? | 3 | 8135 | <p>Vedanta means end of the Vedas, it is the cumulation of the Vedas. The Upanishads which teach the Vedanta are spread throughout different parts of different Vedas. Lord Sri Rama says in the Muktika Upanishad (Adhyaya I):</p>
<blockquote>
<p>O Hanuman, listen to Me. I shall truly describe to you the nature of the Vedanta. The Vedas were generated manifold through the exhalation of my breath as Vishnu. Like the oil in sesamum seed, Vedanta is latent in the Vedas.</p>
</blockquote>
<p>and later:</p>
<blockquote>
<p>Of this there is no doubt. O son of Vayu, these 108 Upanishads, which are the essence of all Upanishads and are capable of destroying all sins through their mere study, have been imparted by Me to you as a disciple. This science of the 108 Upanishads taught by Me, is an occult one and will free persons from bondage, whether they read them with or without knowledge. </p>
</blockquote>
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<p><a href="https://i.stack.imgur.com/lNUX8.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/lNUX8.jpg" alt="enter image description here"></a></p>
<p>Does anyone know the name of this Hindu deity? Any help would be most appreciated.</p>
| 8165 | 8163 | 10 | 2 | 8163 | 9 | Does anyone know the name of this Hindu deity? | 4 | 8165 | <p>Lord Narasimha, the incarnation of Lord Vishnu with a Lion's face and a human body is worshipped across India. <a href="http://hampi.in/story-of-narasimha" rel="noreferrer">Here</a> is a reference for the same.</p>
<p><a href="https://i.stack.imgur.com/Tqz8A.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/Tqz8A.jpg" alt="enter image description here"></a></p>
<p>The serpent is Lord Adi Sesha or the divine thousand hooded snake, on whom Lord Vishnu rests.</p>
<p>All the best.</p>
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<p>I'm going through a really dark phase in my life and I constantly think about killing myself. However, I don't want to repeat the cycle of life-death and so on. And I believe, suicide is an action that will definitely impact my karma and put me in the lower realms of the journey to enlightenment. </p>
<p>I've been through a lot and finally understood that desire is the cause of all worries and pain in this material world. I just want to "wake up" and free myself from this illusion. Therefore, I'm thinking of renouncing this material world, my family, relationships and live a life of deep meditation on the realization of God. Is this something that will be accepted by God? I know the path is not easy but I'd like to truly surrender unto God. I'm tired of living a meaningless life accumulating wealth, career and other material desires. I'd like to concentrate all my desires and thoughts to God selflessly. (no desire for moksha too.) </p>
| 8309 | 8298 | 5 | 2 | 8298 | 10 | Can a 24 year old renounce the material world and live a life solely dedicated to realization of God through meditation? | 3 | 8309 | <p>Ramakrishna Paramahamsa says (<em>Gospel of Sri Ramakrishna</em>, Chapter 8):</p>
<blockquote>
<p>There are three or four varieties of renunciation. Afflicted with miseries at home, one may put on the ochre cloth of a monk; but that renunciation doesn't last long. Again, a man out of work puts on an ochre wearing-cloth and goes off to Benares. After three months he writes home: 'I have found a job here. I shall come home in a few days. Don't worry about me.' Again, a man may have everything he wants. He lacks nothing, yet he does not enjoy his possessions. He weeps for God alone. That is real renunciation.</p>
</blockquote>
<p>There is a saying when it comes to renouncing the world - 'Better too late than too soon.' What it means is it is better to renounce later rather than too soon - you don't want to renounce and then discover that you have a deep hankering for some worldly desire, and rather than thinking of God, your heart and mind are filled with unfulfilled desires.</p>
<p>Many monastic orders require new members to spend many years as a brahmachari living with fellow monks before granting final vows so that a person can wrestle with the idea of what true renunciation means. This also allows the mind to adapt itself to the daily regime of being a renunciate.</p>
<p>One suggestion is to go to a math for a month or two and see if you find the life of a renunciate fulfilling. </p>
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<p>I grew up watching Ramayana and Mahabharata TV series which was telecasted on Dhoordharshan channel. I vaguely remember my grandma say that Hanuman is an avatar of Shiva to help Vishnu (Ram) to destroy the evil. Is this true? Is Lord Hanuman a form of Shiva ?</p>
| 8325 | 8318 | 11 | 2 | 8318 | 12 | Is Hanuman an avatar of Lord Shiva? | 6 | 8325 | <p>Yes. Lord Hanuman is Rudra avatar of Lord Shiva as per shiva puran. Mother of Lord Hanuman Pleased Vayu devata and Lord Shiva to have son. Vayu devata gave her boon of son and Lord Shiva was asked to give son who is exactly like him. So Lord Shiva granted Anjanimata boon that his 11th Rudra will take birth as her son and Lord Hanuman born.</p>
<p>In hanuman chalisa</p>
<blockquote>
<p>Shankar suvan kesri Nandan<br>
Tej pratap maha jag vandan </p>
</blockquote>
<p>Meaning</p>
<blockquote>
<p>As a descendant of Lord Shankar, you are a comfort and pride of Shri Kesari. With the lustre of your Vast Sway, you are propitiated all over the universe.</p>
</blockquote>
<p>Reference </p>
<ol>
<li><a href="http://mandir.webmauritius.com/hanumanchalisatranslation.php" rel="noreferrer">Hanuman Chalisa</a></li>
</ol>
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<p>There are a lot of mantras in our scriptures. Some of these mantras are used to invoke a particular deity, activity or a life-event. Some are mantras for longevity, some for knowledge, immortality, liberation and so on. Some of the highly notable mantras are Gayatri mantra, Hare Krishna Mahamantra and 'Om Namo Bhagavate Vasudevaya' which was used by Dhruva during his penance.</p>
<p><strong>Gayatri Mantra</strong></p>
<blockquote>
<p>ॐ भूर्भुवस्व: | तत्सवितुर्वरेण्यम् | भर्गो देवस्य धीमहि | धियो यो न: प्रचोदयात्</p>
<p>Oṁ Bhūr Bhuva~Swah' Tat Savitur varenyam bhargo devasya dhīmahi dhiyo yo naḥ prachodayāt</p>
<p>"Let us meditate on that excellent glory of the divine Light (Vivifier, Sun). May he stimulate our understandings (knowledge, intellectual illumination).</p>
</blockquote>
<p><strong>Hare Krishna Mantra</strong></p>
<blockquote>
<p>हरे कृष्ण हरे कृष्ण कृष्ण कृष्ण हरे हरे | हरे रामा हरे रामा रामा रामा हरे हरे ||</p>
<p>Hare kṛṣṇa hare kṛṣṇa kṛṣṇa kṛṣṇa hare hare | Hare rāma hare rāma rāma rāma hare hare</p>
<p>"Oh energy of the Lord, please engage me in the loving service of Lord Krishna."</p>
</blockquote>
<p><strong>Om Namo Bhagavate Vasudevaya</strong></p>
<blockquote>
<p>ॐ नमो भगवते वासुदेवाय</p>
<p>Om Namo Bhagavate Vasudevaya</p>
<p>"O my Lord, Śrī Kṛṣṇa, son of Vasudeva, O all-pervading Personality of Godhead, I offer my respectful obeisances unto You."</p>
</blockquote>
<p>However, is there <strong>one universal Mantra / Mahamantra</strong> which can be chanted by a devotee, irrespective of his Varna, gotra, phase of life which takes him to the highest realm of God realization? Is it one of the above mantras?</p>
| 8388 | 8331 | 6 | 2 | 8331 | 4 | Universal mantra of all mantras for attaining the highest level of God realization? | 5 | 8388 | <p>I upvoted <a href="https://hinduism.stackexchange.com/a/8338/1049">SwamiVishwananda's answer</a>, but not 100% convinced. <strong>ॐ</strong> is more of a sound vibration than a mantra.<br>
Hence, I would extend it to below 2 mantras from Bhagavad Gita:</p>
<h2>1. <a href="https://en.wikipedia.org/wiki/Gayatri_Mantra" rel="nofollow noreferrer">Gayatri Mantra</a></h2>
<pre><code>ॐ भूर्भुवः॒ स्वः ।
तत्स॑वि॒तुर्वरे॑ण्यं॒
भर्गो॑ दे॒वस्य॑ धीमहि ।
धियो॒ यो नः॑ प्रचो॒दया॑त् ॥
</code></pre>
<p><strong>Meaning</strong>: <em>We meditate on the glory of that being who has produced this universe; May he enlighten our minds.</em> (as translated by Swami Vivekananda)</p>
<p>This mantra is the form of God itself.</p>
<p><a href="http://www.vedabase.com/en/bg/10/35" rel="nofollow noreferrer">BG 10.35</a></p>
<blockquote>
<p>Of the hymns in the Sāma Veda I am the Bṛhat-sāma, and of poetry I am
the <strong>Gāyatrī</strong>. Of months I am Mārgaśīrṣa [November-December], and of
seasons I am flower-bearing spring.</p>
</blockquote>
<h2>2. <a href="https://en.wikipedia.org/wiki/Om_Tat_Sat" rel="nofollow noreferrer">Aum Tat Sat</a></h2>
<pre><code>ॐ तत् सत्
</code></pre>
<p><strong>Meaning</strong>: <em>There is only 1 lord and truth</em>.<br>
Some people suggest that <em>Hari Aum Tat Sat</em> is the version for Kaliyuga. </p>
<p>According to Krishna, this mantra existed from the very origination. </p>
<p><a href="http://www.vedabase.com/en/bg/17/23" rel="nofollow noreferrer">BG 17.23 </a></p>
<blockquote>
<p>From the beginning of creation, the three words <strong>oṁ tat sat</strong> were used
to indicate the Supreme Absolute Truth. These three symbolic
representations were used by brāhmaṇas while chanting the hymns of the
Vedas and during sacrifices for the satisfaction of the Supreme.</p>
</blockquote>
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<p>I want to know who has written our Puranas? Where in our scriptures, is it mentioned about the author? Are the Puranas created and composed ('put together out of existing material') by the same person(s)?</p>
| 8356 | 8350 | 11 | 2 | 8350 | 8 | Who wrote or composed (put together) the Puranas? | 3 | 8356 | <p>I googled and I got <a href="http://www.hindisahityadarpan.in/2013/03/sanskrit-shlokas-subhashit-quotes-5.html" rel="nofollow">this</a>:</p>
<blockquote>
<p><strong>अष्टादशपुराणानां सारं व्यासेन कीर्तितम् |
परोपकार: पुण्याय पापाय परपीडनम् ||</strong> <br><br></p>
<p><strong>हिंदी अनुवाद</strong>:
कीर्तिस्वरूप अठारह पुराणों के सार के रूप में महर्षि व्यास ने सिर्फ दो बातें कहीं !! दूसरो का उपकार करने से पुण्य होता है और दुःख देने से पाप । एक प्रचलित कहावत भी है -परहित सरिस धरम नहि भाई, परपीड़ा सम नहि अधिकाई । <br><br></p>
<p><strong>English Translation</strong>:
Amidst all the 18 Puranas, know only two gospels of Maharshi Vyas to be true, that doing good to others conduces to merit and doing harm to them leads to Sin.</p>
</blockquote>
<p>So Maharshi Vyasa wrote the Puranas according to above shloka. But I didn't find which of our scriptures mention this shloka.</p>
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<p>Was Ganga Devi married to someone?</p>
<p>Is she a wife of Lord Shiva, because he adorns Ganga Devi on his head which could mean that she is Shiva's wife?</p>
<p>I've also heard that Bhishma Pitamaha from Mahābhārata is the son of Ganga but unfortunately I've forgotten his father's name.</p>
| 8359 | 8354 | 11 | 2 | 8354 | 11 | What is Ganga Devi's marital status? | 3 | 8359 | <p>Ganga Devi is wife of King Shantanu. Ganga devi's sister Parvati is wife of Lord Shiva. From texts in Mahabharata epic it is clear that Ganga Devi is wife of King Shantanu. Thus Ganga Devi's marital status is married. But Ganga devi had a deal with King Shantanu that he will never doubt her or question her actions. Before Bhishma 7 children(Vasus) were born to Ganga Devi who died in flood But when Bheeshma born King Shantanu doubted Ganga devi that she will also take the son away in flood and he will die. So Ganga devi separated with King Shantanu.</p>
<p>Finally Ganga Devi's marital status has been changed to Separated from married.</p>
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<p>First of all, I am a great admirer of Karna and can prove that he is the only person in Mahabharata epic to follow dharma in his entire life but the only question I have is why did he ran from the battle with Chitrasena abandoning Duryodhana?</p>
<p>His first dharma was protecting Duryodhana. Why did he flee saving his own life (which was not necessary as he had Kavacha-Kundala with him). Karna fans argue that he was drunk at that time and was not in a position to use his full capabilities. But I'm not convinced. If a drunk person commits a crime he is still a criminal. Moreover, it is not mentioned (in Sacred-Texts.com, from where I read it) that he was drunk.</p>
<p>Having Kavacha-Kundala on him, Karna was invincible still he fled from the battle abandoning the friend whom he promised to protect him against any cause, if required with his life, why he fled away? Did he want to protect his prestige of not becoming captive to any power or remain undefeated throughout his life? Even if it is so, running from a battle would also be considered a defeat. What is the truth? Did he run or not? If he did, why did he do that? Is <a href="http://Sacred-Texts.com" rel="nofollow noreferrer">Sacred-Texts.com</a> legitimate? For I know Karna would never flee for his life abandoning his best friend Duryodhana.</p>
<blockquote>
<p>All the Gandharvas then, desirous of slaying Karna, rushed together by
hundreds and thousands towards Karna. And those mighty warriors,
desirous of slaying the Suta's son, surrounded him on all sides, with
swords and battle-axes and spears. And some cut down the yoke of his
car, and some his flagstaff, and some the shaft of his car, and some
his horses, and some his charioteer. And some cut down his umbrella
and some the wooden fender round his car and some the joints of his
car. It was thus that many thousands of Gandharvas, together attacking
his car, broke it into minute fragments. And while his car was thus
attacked, Karna leaped therefrom with sword and shield in hand, and
mounting on Vikarna's car, urged the steeds for saving himself.</p>
<p>Source: <a href="http://www.sacred-texts.com/hin/m03/m03239.htm" rel="nofollow noreferrer">sacred-texts.com - The Mahabharata, Vana Parva, Sec. CCXXXIX</a></p>
</blockquote>
| 8477 | 8358 | 3 | 2 | 8358 | 0 | Why did Karna flee from battle with Chitrasena (Gandharvas)? | 3 | 8477 | <p>I posted the same question on Quora and got the answer:</p>
<p>"the Kuru prince, surrounded by thecowherds, began to # sport and wander
cheerfully. And the citizens also and the soldiers by thousands began to sport, as best pleased them, in those woods, like the celestials. And the
herdsmen, well skilled in singing and dancing and instrumental music, and virgins decked in ornaments, began to minister to the pleasures of
Dhritarashtra's son. And the king surrounded by the ladies of the royal household began cheerfully to distribute wealth and food and # drinks_of_various_kinds amongst those that sought to please him, according to their desires (this passage clearly mentions they were drunk ) </p>
<p>Duryodhana and others were making merriment there, they were celebrating a party. Duryodhana, surrounded by the Kuru ladies, distributed
wealth, food and various types of drinks among his followers (i.e. Karna, Sakuni, and other Kuru princes).</p>
<hr>
<p>Duryodhana and others were celebrating a party there, so it is obvious that the drinks that they were taking was not water or milk. [Lol... were
Karna and Duryodhana children that they would
drink milk in a party?]</p>
<hr>
<p>Karna, Duryodhana and others were drinking</p>
<h1>wine .</h1>
<hr>
<p>"And the king, attended by # all_his_followers , began also to slay hyenas and buffaloes and deer and gayals and bears and boars all around.
And the king, piercing by his shafts those animals by thousands in deep forest, caused the deer to be caught in the more delightful parts of
the woods. Drinking # milk and # enjoying, O Bharata, various other delicious articles and beholding, as he proceeded, many delightful
forests and woods swarming with bees inebriate with floral honey and resounding with the notes of the peacock, the king at last reached the
sacred lake of Dwaitavana."</p>
<hr>
<p>Vana Parva: Ghosha-yatra Parva: Section CCXXXVIII</p>
<hr>
<p>Here it is written that Duryodhana, along with all
his followers (including Karna, Sakuni and
others) were enjoying and drinking milk. This is
complete insanity to think that Kauravas were
celebrating a party by drinking milk. Obviously
they drank some kind of wine (made from milk
and other objects).</p>
<hr>
<p>Conclusion:- Karna and others were drinking wine, obviously they were partially (if not ompletely) drunk during their encounter with the
Gandharvas. This contributed greatly to their defeat in the battle against the Gandharvas.</p>
<p>why Karna fled where Arjuna succeeded against Gandharvas in full detail : </p>
<p>"when the Gandharvas were so commanded by
Chitrasena, they rushed weapons in hand,
towards the Dhritarashtra ranks. And beholding
the Gandharvas impetuously rushing towards
them with upraised weapons, the Kuru warriors
precipitously fled in all directions at the very
sight of Duryodhana."</p>
<hr>
<p>Point-1: The war started here.</p>
<hr>
<p>Point-2: The whole of the Kuru army fled
(including Duryodhana, his 100 brothers and
Sakuni), seeing the Gandharvas rushing towards
them with various weapons.</p>
<hr>
<p>"And beholding the Kuru
soldiers all flying from the field with their backs
to the foe, the heroic Radheya alone fled not."</p>
<hr>
<p>Point: The whole of the Kuru army fled, only
Karna remained on the battlefield.</p>
<hr>
<p>"And seeing the mighty host of the Gandharvas
rushing towards him, Radheya checked them by
a perfect shower of arrows. And the Suta's son,
owing to his extreme lightness of hand, struck
hundreds of Gandharvas with Kshurapras and
arrows and Bhallas and various weapons made
of bones and steel. And that mighty warrior,
causing the heads of numerous Gandharvas to
roll down within a short time, made the ranks of
Chitrasena to yell in anguish."</p>
<hr>
<p>Point-1: Karna alone checked the whole force of
the Gandharvas, and within a short span of time,
he slew hundreds of Gandharvas.</p>
<hr>
<p>Point-2: While fighting with the Gandharvas,
Karna effectively used various types of arrows
and various types of other weapons. And while
using those weapons, he displayed his extreme
lightness of hand.</p>
<hr>
<p>Point-3: Karna alone checked and overwhelmed
the vast Gandharva host.</p>
<hr>
<p>"And although they were slaughtered in great numbers by Karna
endued with great intelligence, yet the
Gandharvas returned to the charge by hundreds
and thousands. And in consequence of the
swarms of Chitrasena's warriors rushing
impetuously to the field the earth itself became
soon covered by the Gandharva host."</p>
<hr>
<p>Point-1: Karna slew a very large number of
Gandharvas.</p>
<hr>
<p>Point-2: In spite of Karna's continuous onslaught,
the Gandharvas continued to rush towards him in
great numbers.</p>
<hr>
<p>Point-3: The Gandharva army was much larger
than the Kuru army. The Gandharvas were so
many in number that the earth seemed to be
filled with the Gandharvas. Karna alone
withstood that vast force.</p>
<hr>
<p>"Then king Duryodhana, and Sakuni, the son of Suvala, and
Dussasana, and Vikarna, and other sons of
Dhritarashtra, seated on cars the clatter of
whose wheels resembled the roars of Garuda,
returned to the charge, following the lead of
Karna, and began to slaughter that host. And
desirous of supporting Karna, these princes
invested the Gandharva army, with a large
number of cars and a strong body of horses.
Then the whole of the Gandharva host began to
fight with the Kauravas. And the encounter that
took place between the contending hosts was
fierce in the extreme and might make one's hair
stand on end."</p>
<hr>
<p>Point-1: When Duryodhana beheld that Karna
alone had checked the vast Gandharva force, he
returned to the battlefield, along with his
brothers and the Kuru army.</p>
<hr>
<p>Point-2: Karna thus got a strong back-up, and
continued to fight.</p>
<hr>
<p>Point-3: A general war commenced between the
Kuru army and the huge Gandharva host.</p>
<hr>
<p>"The Gandharvas, at last, afflicted
with the shafts of the Kuru army, seemed to be
exhausted. And the Kauravas beholding the
Gandharvas so afflicted sent up a loud sound."</p>
<hr>
<p>Point-1: In the general engagement, the Kuru
army led by Karna completely overwhelmed the
Gandharvas.</p>
<hr>
<p>Point-2: At this point of the battle, the
Gandharvas were nearly exhausted, and were on
the verge of defeat.</p>
<hr>
<p>"And seeing the Gandharva host yielding to fear,
the angry Chitrasena sprang from his seat,
resolved to exterminate the Kuru army. And
conversant with various modes of warfare, he
waged on the fight, aided by his weapons of
illusion."</p>
<hr>
<p>Point-1: When Karna, supported by the Kuru
army, had nearly vanquished the Gandharvas,
and the Gandharvas were struck with fear,
Chitrasena (king of the Gandharvas) entered the
battlefield.</p>
<hr>
<p>Point-2: Chitrasena didn't engage in a duel/single
combat with Karna (or any other Kuru warrior).
And, he used neither any ordinary weapon nor
any celestial weapon against the Kuru army. He
directly used an illusion against the Kuru army.
He knew that he wouldn't be able to defeat
Karna in a single combat. He also knew that if
he had used any weapon (be it ordinary or
celestial), Karna would have baffled it with ease.
So he directly used an illusion.</p>
<hr>
<p>Point-3: Chitrasena was a Gandharva.
Gandharvas possessed illusionary powers, and
were well-acquainted with illusions (and
illusionary warfare). But Karna and others in the
Kuru army were humans, who didn't possess
illusionary powers. According to the rules of war,
a warrior/warriors possessed of illusionary
powers should not use illusions against him/
those who doesn't/don't possess illusionary
powers, and if he/they does/do so, that is
considered as 'deceit' and 'violation of rules of
war'. Chitrasena used illusions against Karna and
the Kuru army (who were humans), and thus
violated the rules of war.</p>
<hr>
<p>Note-1: Some people may ask where I have
found that using illusions against those who
didn't possess illusionary powers is a violation of
the rules of war. I would suggest them to read
the narratives of the duel between Abhimanyu
and Alamvusha on the 9th day and the duel
between Karna and Ghatotkacha on the 14th
night. In these duels Alamvusha and Ghatotkacha
(both of whom were Rakshasas, and possessed
of illusionary powers) used illusions against
Abhimanyu and Karna (both of whom were
humans, not possessing illusionary powers)
respectively and both of those Rakshasas were
marked as 'deceitful' for their acts (i.e. using
illusions against human warriors).</p>
<hr>
<p>Note-2: If a warrior possessed of illusionary
powers use illusions against another warrior
possessed of illusionary powers, then that's not a
violation of the rules of war. (In case of
Rakshasa vs Rakshasa, Naga vs Naga,
Gandharva vs Gandharva, Naga vs Rakshasa,
Gandharva vs Rakshasa etc. scenarios)</p>
<hr>
<p>"And the Kaurava warriors were then all
deprived of their senses by the illusion of
Chitrasena. And then, O Bharata, it seemed that
every warrior of the Kuru army was fallen upon
and surrounded by ten Gandharvas. And attacked
with great vigour, the Kuru host was greatly
afflicted and struck with panic. O king, all of
them that liked to live, fled from the field."</p>
<hr>
<p>Point-1: In consequence of Chitrasena's sudden
illusionary attack, all Kuru warriors (including
Karna) were deprived of their senses. Karna and
others were nearly unconscious.</p>
<hr>
<p>Point-2: Beholding the Kuru warriors (including
Karna) almost unconscious owing to the terrible
illusion of Chitrasena, the nearly defeated
Gandharvas attacked them with greater vigour.
This was another violation of the rules of war,
because attacking (or striking) unconscious
warriors was against the rules of war, but the
Gandharvas violated this rule also.</p>
<hr>
<p>Point-3: Being thus attacked, large part of the
Kuru army fled from the battlefield. Only Karna,
Duryodhana, Duryodhana's brothers, Sakuni, and
a smaller portion of the Kuru army remained on
the battlefield.</p>
<hr>
<p>"But while the entire Dhritarashtra host broke and
fled, Karna, that offspring of the Sun, stood there, O king,
immovable as a hill. Indeed, Duryodhana and
Karna and Sakuni, the son of Suvala, all fought
with the Gandharvas, although every one of them
was much wounded and mangled in the
encounter."</p>
<hr>
<p>Point-1: As Karna and few other Kuru warriors
(who remained in the battlefield) were almost
unconscious, the Gandharvas used the
opportunity to mangle and wound them badly.</p>
<hr>
<p>Point-2: Though nearly unconscious and
exceedingly wounded, yet Karna stayed on the
battlefield, and fought to the utmost of his
power.</p>
<hr>
<p>Point-3: Karna lost his back-up force, as all of
them were almost unconscious, practically
useless.</p>
<hr>
<p>At this point, let me clear some doubts that
often arise.</p>
<hr>
<p>Doubt-1: Why did Karna fail to counter
Chitrasena's illusion?</p>
<hr>
<p>Answer: Chitrasena used the illusion suddenly. At
first he wasn't in the battlefield. When Karna had
nearly defeated the Gandharvas, he suddenly
entered the battlefield and just after entering,
used a terrible illusion to make Karna and others
unconscious. Chitrasena did it without any
warning or challenge. He used deceit to defeat
Karna and others. Also people may question why Karna didn't use
any celestial weapon to counter the illusion (as
though he was nearly unconscious, yet he wasn't
completely senseless). The answer is Karna was
already drunk (though not completely, but he
drank wine just before the war, so it is obvious
that he was partially drunk), and when Chitrasena
used illusion, he became almost unconscious,
and in that condition, it wasn't possible to invoke
into existence celestial weapons as in order to
shoot celestial weapons complete concentration
is required (and it is completely foolishness to
expect that a drunk and almost unconscious
warrior could have complete concentration).
So, this is the reason why Karna had failed to
counter Chitrasena's illusion.</p>
<hr>
<p>Doubt-2: Karna possessed his impenetrable
armour and ear-rings during Gandharva War.
Then how was he defeated?</p>
<hr>
<p>Answer: Karna's armour and ear-rings had made
him immortal/unslayable, but it hadn't made him
invincible/undefeatable. Karna's armour and ear-
rings used to protect him from mortal/lethal/
deadly threats only, not from defeat.</p>
<hr>
<p>Doubt-3: How did the Gandharvas manage to
mangle Karna exceedingly as Karna possessed
his impenetrable armour at that time?</p>
<hr>
<p>Answer: Karna was exceedingly mangled, but it
is not mentioned in which parts of the body he
was mangled. So, it can be assumed that the
Gandharvas mangled those parts of Karna's body
which were not covered by his armour (forehead,
neck, hands, thighs etc.).
Karna also used the same technique to mangle
Abhimanyu on the 13th day of the Kurukshetra
War, when the latter was encased in an
impenetrable armour.</p>
<hr>
<p>Doubt-4: Karna failed to counter Chitrasena's
illusion, so was he a poor warrior?</p>
<hr>
<p>Answer: No, not at all. Karna failed to counter
Chitrasena's illusion owing to some specific
factors (Karna's being drunk, his being almost
unconscious, use of deceit by Chitrasena). But
when Karna fought with the same Gandharvas
during his digvijay, he successfully countered
their illusions and defeated them easily. Also
Karna successfully countered hundreds of terrible
illusions created by Rakshasa Ghatotkacha.</p>
<hr>
<p>"All the Gandharvas then, desirous of
slaying Karna, rushed together by hundreds and
thousands towards Karna. And those mighty
warriors, desirous of slaying the Suta's son,
surrounded him on all sides, with swords and
battle-axes and spears. And some cut down the
yoke of his car, and some his flagstaff, and
some the shaft of his car, and some his horses,
and some his charioteer. And some cut down his
umbrella and some the wooden fender round his
car and some the joints of his car. It was thus
that many thousands of Gandharvas, together
attacking his car, broke it into minute
fragments."</p>
<hr>
<p>Point-1: Though Karna was almost unconscious
and exceedingly wounded, yet he continued to
fight with the Gandharvas, slaying many of them.</p>
<hr>
<p>Point-2: Considering Karna as their main threat,
the Gandharvas concentrated their attack on
Karna.</p>
<hr>
<p>Point-3: Many thousands of Gandharvas, armed
with various kinds of weapons, together attacked
on Karna's chariot.</p>
<hr>
<p>Point-4: An exceedingly wounded, almost
unconscious and intoxicated Karna failed to
counter this fierce group attack.</p>
<hr>
<p>Point-5: Karna was not using his celestial Vijaya
bow and his celestial chariot during this war. He
was using an ordinary bow and an ordinary
chariot at that time. Some Gandharvas cut off
Karna's bow, some slew his horses, some slew
his charioteer, some cut down his standard,
some cut down his umbrella, some cut down his
flagstaff, some cut off the yoke of his chariot,
some cut off the shaft of his chariot, some cut
off the wooden fender around it, and some cut
off the joints of it. This was the most ferocious
and brutal group attack in the whole
Mahabharata.</p>
<p>The original answer was posted at <a href="http://www.quora.com/Why-did-Karna-fled-from-battle-with-Chitrasena-Gandharvas" rel="nofollow">http://www.quora.com/Why-did-Karna-fled-from-battle-with-Chitrasena-Gandharvas</a></p>
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<p>In Hinduism, there is considerable importance to राशि or Zodiac sign. In earlier times, it was common to check the zodiac sign of marrying girl and boy to see if the marriage can be decided.</p>
<p>It was believed that a person's nature (habits,likes and dislikes etc.) is influenced by his/her zodiac sign.</p>
<p>I would like to know what is the राशि or Zodiac sign of Lord Krishna when he took his incarnation. Same question can be extended to Lord Rama too.</p>
<p>So, are there any scriptures which has this information about the zodiac sign of Lord's incarnation(Rama and Krishna )who are from different era?</p>
| 11745 | 8414 | 7 | 2 | 8414 | 5 | राशि(zodiac sign) of Krishna and Rama | 3 | 11745 | <p>Zodaic specially refers to position of moon in constellation at the birth time. Although Sun-zodiac is also calculated, but the term राशि mainly refers with respect to Moon.</p>
<h2>For Lord Krishna</h2>
<blockquote>
<p>1-5. Thereafter, at the auspicious time for the appearance of the Lord, the entire universe was surcharged with all the qualities of goodness, beauty and peace. <strong>The constellation Rohini appeared,</strong> as
did stars like Asvini. The sun, the moon and the other stars and planets were very peaceful. [10.3 Srimad Bhagvat]</p>
</blockquote>
<p>Also in Padma Puran</p>
<blockquote>
<p>Padma Purana 4.13.27<br>
Having rested in (Devaki's) womb for nine months and nine days, the lord of the world, the enemy of Karhsa and the son of Vasudeva, was born (on) the night <strong>when Rohini was in conjunction (with the Moon),</strong> when clouds were thundering, of the day called Astami, (falling) in the dark fortnight of the month of Bhadrapada. Yasoda, the daughter of Virata and the wife of Nanda, gave birth to a daughter. Anakadundubhi (i.e. Vasudeva)</p>
</blockquote>
<p><em>Hence from above informations Lord Krishna was born in Rohini nakshtra</em>
<strong>Rohini nakshtra falls in 'वृष' / 'vrish' / Taurus constellation</strong>.</p>
<p><strong><em>Hence राशि of Lord Krishna is वृष/vrish/Taurus ।</em></strong></p>
<h2>For Lord Rama</h2>
<p>Valmiki Ramayan Bal Kanda <br></p>
<blockquote>
<p>ततो यज्ञे समाप्ते तु ऋतूनाम् षट् समत्ययुः |
ततः च द्वादशे मासे चैत्रे नावमिके तिथौ || १८-८
नक्क्षत्रे अदिति दैवत्ये स्व उच्छ संस्थेषु पंचसु |
ग्रहेषु कर्कटे लग्ने वाक्पता इंदुना सह || १८-९
प्रोद्यमाने जगन्नाथम् सर्व लोक नमस्कृतम् |
कौसल्या अजनयत् रामम् सर्व लक्षण संयुतम् || १८-१०
विष्णोः अर्धम् महाभागम् पुत्रम् ऐक्ष्वाकु नंदनम् |
लोहिताक्षम् महाबाहुम् रक्त ओष्टम् दुंदुभि स्वनम् ||१८-११</p>
<p>Twice six months had rolled a way since the great sacrifice was over and, in the first month of the New Year, on the ninth day of the bright fortnight, the Lord of the worlds chose to take human form and sent down half of His essence as the son of Kausalya (thenceforth to be known as Rama), the world-honored One, the crowning glory ot the grand line of Ikshwku, and the sum of all perfections. <strong>The constellation Punarvasu,</strong> of which Aditi was the regent, was chosen to preside at his birth. The Sun, Mars, <strong>Jupiter</strong>, Venus, and Saturn were in ascension in their respective houses. Aries, Capricornus, <strong>Cancer,</strong> Pisces and the Libra, <strong>Jupiter and the Moon were in conjunction</strong> ; the rising sign was Cancer. And KausalyA, shone with unparalleled effulgence, even as Aditi when she gave birth to Indra, the lord of the Shining Ones, the Vajra-wielder.</p>
</blockquote>
<p>From above Lord Rama was born in Punarvasu constellation. Punarvasu constellation falls in two zodiac, the first third quarter falls in 'Mithun' and last one quarter falls in 'karkat'.</p>
<p>But the verse also says Jupiter was in Karkat ie. Cancer. Also it says Moon and Jupiter were in conjunction. <strong>It means moon was also in Karkat.</strong></p>
<p><strong>Hence राशि of Lord Rama is कर्कट/karkat/Cancer ।</strong></p>
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<p>In one of the shlokas of Bhagavath Geetha, Krishna says "<strong>I neither love nor hate any one</strong>".</p>
<p>The shloka I am referring to is <a href="http://www.vedabase.com/en/bg/4/11" rel="nofollow">BG 4.11</a>:</p>
<blockquote>
<p>ye yathā māṁ prapadyante tāṁs tathaiva bhajāmy aham mama
vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ</p>
</blockquote>
<p>But why do people say that God has infinite love towards all?</p>
<p>Did I misunderstand the shloka?</p>
| 9082 | 8423 | 6 | 2 | 8423 | 4 | Does Krishna really love any one? | 3 | 9082 | <p>I think you are referring to following Bhagavad Geeta shlokha. The speaker in the <a href="https://www.youtube.com/watch?v=h9X3R_y1Y94#t=993" rel="nofollow noreferrer">YouTube video you mention</a> has got some of the translation (<em>I neither love nor hate any one</em>) wrong. The translation by <a href="http://www.vedabase.com/en/bg/preface" rel="nofollow noreferrer">A. C. Bhaktivedanta Swami Prabhupada</a> is below.</p>
<blockquote>
<p><a href="http://www.vedabase.com/en/bg/4/11" rel="nofollow noreferrer">Bg 4.11</a></p>
<p>ye yathā māṁ prapadyante tāṁs tathaiva bhajāmyaham mama
vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ</p>
<p>Word for word: <br><br>ye — all
who; yathā — as; mām — unto Me; prapadyante — surrender; tān — them;
tathā — so; eva — certainly; bhajāmi — reward; aham — I; mama — My;
vartma — path; anuvartante — follow; manuṣyāḥ — all men; pārtha — O
son of Pṛthā; sarvaśaḥ — in all respects.</p>
<p>Translation: <br><br><strong>As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.</strong></p>
</blockquote>
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<p>How do I know what I was in my previous births?</p>
<p>There are many stories in Hindu mythology that mention the previous births of people. But my question is, even in those earlier times and in this current age, how can one know the previous birth of oneself or others? Or is knowing one's own or someone else's previous birth just a false concept? Is it just an illusion?</p>
<p>Also usually everybody forgets their past lives, so there must be some <em>vidhya</em> behind knowing one's past lives.</p>
<p>Can someone throw some light on how to attain this <em>vidhya</em>? Are there any Hindu texts on this topic?</p>
| 8448 | 8446 | 17 | 2 | 8446 | 16 | How can one know about their previous births? | 3 | 8448 | <p>Patanjali Yoga Sutra III.18 says:</p>
<blockquote>
<p>By making samyama on previous thought-waves, one obtains knowledge of
one's past lives.</p>
</blockquote>
<p>The basic idea is that every thought remains in a subtle form even after it is gone from our conscious mind. Thus one can though Yoga bring these
subtle thoughts back into the conscious mind. This can even be done for previous births.</p>
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<p>Does chanting of holy names while doing worldly duties (like travelling, working at home, etc.) generate any good (punya) karma?</p>
<p>In this case sometimes one may or may not pay attention to what is being chanted.</p>
<p>Is this kind of chanting holy name useful?</p>
| 8465 | 8459 | 18 | 2 | 8459 | 14 | Does chanting Holy Names while doing worldly duties generate any punya karma? | 3 | 8465 | <p>Yes, chanting holy names generates good karma. This can be seen from the fact that people in past and even today use to name their children with some God names (e.g., Krishna, Shankar, Shiv, Vishnu, Mahesh, etc), such that when they call them by their names, they remember God as well. People in some parts of India while meeting other people often say 'Ram-Ram' and the other person also says the same in return. Some people chants prayers while taking bath, before or after meals. These all are small examples where people try to remember God while doing various worldly activities.</p>
<p>Now, if we want proof of chanting holy names turning good then one such example is there in <a href="http://www.vedabase.com/en/sb/6/2" rel="noreferrer">Bhagwata Purana, Canto 6</a>. There is a story of a brahmin called Ajāmila. Ajāmila was born in a Brahmin family and a learned Brahmin but later after being in the company of a prostitute does all bad throughout his life. He took this prostitute into his home as a maidservant. Inevitably, he became so entangled that he abandoned his family, wife and children and went off with the prostitute. Due to his illicit connection with the prostitute, he lost all his good qualities. He became a thief, a liar, a drunkard, even a murderer. He completely forgot about his original training as a Brahmin, and his whole life was ruined. While on his death bed fearing of death, he called his favourite son's name 'Nārāyaṇa' which is also a name for Lord Vishnu. When Yamdutas come and were trying to take him away to punish him to hell, immediately Vishnudūtas also came and saved him from Yamadūtas saying that since Ajāmila has chanted the name 'Nārāyaṇa' while on death bed, therefore Yamadūtas cannot take him away. Ajāmila was hence saved and spend his rest of the life in penance of Lord Vishnu. This is explained in following extract from <a href="https://en.wikipedia.org/wiki/Ajamila" rel="noreferrer">Wikipedia article</a> :</p>
<blockquote>
<p>It is explained that while he was dying, which is a very fearful time, he began to call out to his pet child, whose name was Narayana. Narayana is another name of God or Krishna. At that time, the Yamadutas, the messengers of death, were coming. They were tying up the subtle body of Ajāmila and preparing to take him to be punished by Yamaraja, the lord of death. At the same time, because he happened to be speaking the holy name of the Lord Narayana, the beautiful Visnudutas, the messengers of Krishna, also arrived there. They checked the activities of the Yamadutas, refusing to allow them to take Ajamila for punishment. The Yamadutas were bewildered. "Why are these effulgent and beautiful personalities checking our action? It's our duty to take sinful men to Yamaraja for punishment; then they are awarded another material body for the next life so that they can get the result of their sinful activity." There was a discussion between the Yamadutas and the Visnudutas. The conclusion was that although Ajamila was sinful throughout his life and gave up his religious life, his wife and children and begot children through a prostitute, he nevertheless was purified from all these sins because at the last moment he chanted the holy name of Krishna, Narayana. If this single act of the utterance of a four-syllable word Narayana can make such a difference to life after death, what larger worlds of fullness and majesty he may not conquer by really leading a noble life of Dharma in the memory of the Lord? -- so thought Ajamila. And that very moment he renounced everything to which he was attached, went to Benaras and engaged himself in austerities and meditation and in due time reached the abode of the Lord.</p>
</blockquote>
<p>So, the conclusion is that if chanting the holy names unintentionally can generate good karmas then chanting intentionally and with devotion can certainly do much better.</p>
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<p>I want to get/achieve/realize/attain the <strong>Ultimate/Absolute Truth</strong> (<a href="https://en.wikipedia.org/wiki/%C4%80tman_%28Hinduism%29" rel="noreferrer">Aatman</a> & <a href="https://en.wikipedia.org/wiki/Brahman" rel="noreferrer">Brahman</a>). And I think Jnana path is perfect for this. <em>And I believe if one truly achieves <strong>Jnana</strong>, then one gets moksha also!.</em></p>
<p>So, I want to know complete/true understanding about Jnana i.e: </p>
<ul>
<li>First of all What is Jnana?</li>
<li><strong>How to achieve it?</strong></li>
<li>In <a href="https://hinduism.stackexchange.com/a/2396/277">this</a> post, I've read that <strong>Dhyana</strong> is primary part of it. Then How-to?</li>
</ul>
<p><sup>Note: I believe that among the other path (Bhakti,Karma etc.), jnana should be most effective/efficient way and other way should merge into this ultimately</sup></p>
<p>Further: Do I've to follow Karma and Bhakti marg in order to achieve Jnana? Or <strong><em>Can I directly go for Jnana with the help of Dhyana</em></strong>?</p>
<p>Upanishad and Vedanta are source/known for knowledge/philosophy about Ultimate Reality and Jnana so, What information/knowledge is available from <strong>Upanishads/Vedanta</strong> about Jnana/Dhyana and regarding to achieving it?</p>
| 8788 | 8475 | 18 | 2 | 8475 | 14 | Approach to the Ultimate/Absolute Truth (Jnana) | 6 | 8788 | <p>The path of knowledge is commonly referred to as Jnana Yoga. What is meant by Jnana depends upon the scripture being read. Oftentimes scripture will distinguish between </p>
<ul>
<li><em>Vijnana</em> (refers to Knowledge -meaning Realization of Brahman, Transcendent Perception of the Ultimate) and </li>
<li><em>Jnana</em> (meaning mental and scriptural knowledge/understanding of Brahman, but not Realization). </li>
</ul>
<p>Other times Jnana is simply referring to Vijnana.</p>
<p>Swami Vivekananda says (<em>Complete Works</em>, V7, p 197-198; and here under the title <em>Conversations and Dialogues</em>, sub-title <em>I - XXIX</em>, sub-sub-title <em>XV</em> - <a href="http://cwsv.belurmath.org/volume_7/vol_7_frame.htm" rel="nofollow noreferrer">http://cwsv.belurmath.org/volume_7/vol_7_frame.htm</a>):</p>
<blockquote>
<p>Disciple: Sir, now you are speaking of Jnana; but sometimes you proclaim the superiority of Bhakti, sometimes of Karma, and sometimes of Yoga [meaning Raja]. This confuses our understanding.</p>
<p>Swamiji: Well, the truth is this. <strong>The knowledge of Brahman is the ultimate goal — the highest destiny of man</strong>. But man cannot remain absorbed in Brahman all the time. When he comes out of it, he must have something to engage himself. At that time he should do such work as will contribute to the real well-being of people. Therefore do I urge you in the service of Jivas in a spirit of oneness. But, my son, such are the intricacies of work, that even great saints are caught in them and become attached. Therefore work has to be done without any desire for results. This is the teaching of the Gita. But know that in the knowledge of Brahman there is no touch of any relation to work. Good works, at the most, purify the mind. Therefore has the commentator Shankara so sharply criticized the doctrine of the combination of Jnana and Karma. Some attain to the knowledge of Brahman by the means of unselfish work. This is also a means, <strong>but the end is the realization of Brahman</strong>. Know this thoroughly that the goal of the path of discrimination and of all other modes of practice is the realization of Brahman.</p>
<p>Disciple: Now, sir, please tell me about the utility of Raja-Yoga and Bhakti-Yoga.</p>
<p>Swamiji: Striving in these paths also some attain to the realisation of Brahman. The path of Bhakti or devotion of God is a slow process, but is easy of practice. In the path of Yoga there are many obstacles; perhaps the mind runs after psychic powers and thus draws you away from attaining your real nature. <strong>Only the path of Jnana is of quick fruition and the rationale of all other creeds; hence it is equally esteemed in all countries and all ages</strong>. But even in the path of discrimination [Jnana Yoga] there is the chance of the mind getting stuck in the interminable net of vain argumentation. Therefore along with it, meditation [Raja Yoga] should be practiced. By means of discrimination and meditation [Jnana and Raja], the goal or Brahman has to be reached. One is sure to reach the goal by practicing in this way. This, in my opinion, is the easy path ensuring quick success.</p>
</blockquote>
<p>Dhyana is a stage of meditation. It is defined in Patanjali's Yoga Aphorisms and I think there are definitions given already on Hinduism SE. </p>
<p>The best way to achieve all of this is by finding your guru. Your guru will know what way or combination is best for you. All the great saints had their own gurus for guidance. The goal is easy to achieve with the guidance of your guru. It is said over and over in scripture to find your guru.</p>
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<p>I was reading this <a href="https://hinduism.stackexchange.com/q/274/754">question</a>, and I read the accepted <a href="https://hinduism.stackexchange.com/a/301/754">answer</a> under this question.</p>
<p>The answerer used a word Raasleela , what actually is Raasleela?
I have seen episodes and Programes . I think word Leela is creating some situation or a play.
But what that RassLeela is? Does it mean sex? If yes , then why will God want to do it, if its not then what is it actually? and doing RaasLeela with more than one?</p>
| 8495 | 8480 | 2 | 2 | 8480 | 3 | What is RaasLeela? | 3 | 8495 | <p>sorry frnd it not a sex ...</p>
<p>Reason :</p>
<p>load krishna like to play rass .... may u agree
and leela means its one kind of magic </p>
<p>at a time when load krishna play rass there is many gopi's and all want to play rass with shri krishna </p>
<p>so shri krishna do there leela </p>
<p>so that then can play rass with each and every gopi is we can said rassleela ...</p>
<p>and in rass two person are needed to play so its one krishna and another all gopi and krishna play with all of gopi its ...... Rassleela</p>
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<p>Here is What i understood after reading various stories from Puranas and Mahabharatha and theories of Creationism.</p>
<p>Vishnu Purana states Vishnu is Supreme God or Supreme Brahman. Also </p>
<blockquote>
<p>I read Narayana as an aspect or amsa living in Vaikunta and Shankara aka Rudra as an aspect of Lord Shiva living in Mount kailash.</p>
</blockquote>
<p>So,</p>
<blockquote>
<p>From Vishnu ( I think He is Nirguna) comes Lord Brahma , Lord Narayana and Lord Shankra ( not Shiva) with their Shaktis.</p>
<p>Lord Vishnu or Brahman → Lord Brahma and Goddess Saraswati,
Lord Narayana and Goddess Lakshmi &
Lord Shankara and Goddess Parvathi.</p>
</blockquote>
<p>Similarly Gaudiya Vaishnavism states Krishna as Supreme Personality of Godhead. So According to them</p>
<blockquote>
<p>Lord Krishna or Brahman → Lord Brahma and Goddess Saraswati, Lord Narayana and Goddess Lakshmi & Lord Shankara and Goddess Parvathi.</p>
</blockquote>
<p>This can be justified from Mahabharatha. When Arjuna was fighting in Kurukshetra war he saw a man with Matted hair and trident killing enemy forces within fraction of second.Perplexed Arjuna said this to Krishna and Lord Krishna replied as follows:</p>
<blockquote>
<p>Arjuna, the man you saw was Shankara and He was born from my Shoulder.</p>
</blockquote>
<p>Similarly Shiva Purana states Shiva as Supreme Brahman</p>
<blockquote>
<p>Bright Light or <em>Jyothir Linga</em> ( I think Shiva is Nirguna) or Shiva or Brahman → Lord Brahma and Goddess Saraswati, Lord Narayana and Goddess Lakshmi & Lord Shankara and Goddess Parvathi.</p>
</blockquote>
<p>And finally Devi Bhagavatham states Devi or Adiparashakthi as Supreme Brahman</p>
<blockquote>
<p>Adiparashakthi or Brahman → Lord Brahma and Goddess Saraswati, Lord Narayana and Goddess Lakshmi & Lord Shankara and Goddess Parvathi.</p>
</blockquote>
<p>As Guadiya Vaishnavism states</p>
<blockquote>
<p>From MahaVishnu comes infinite number of Universes and i think same can be inferred to ParamaShiva and ParaBrahma </p>
</blockquote>
<p>So </p>
<ol>
<li>Is there any flaw in my understanding? </li>
<li>Am i unifying all Puranas? </li>
<li>Is Brahman in Hinduism is One but diffferent Puranas mentioned Him with different names?</li>
</ol>
| 8569 | 8527 | 23 | 2 | 8527 | 15 | Supreme Brahman in Hinduism | 4 | 8569 | <p>Mahabharata, Santi Parva, Section CCLXXX says:</p>
<blockquote>
<p>Know that this entire universe is under the control of one divine Being. The Veda that is in the soul.......regards the unity of various creatures. When a living creature realizes this unity in consequence of true knowledge, he is then said to attain to Brahman. </p>
</blockquote>
<p>Mahabharata, Vana Parva, Section CCLXX says:</p>
<blockquote>
<p>The Supreme Spirit hath three condition, In the form of
Brahma, he is the Creator, and in the form of Vishnu he is the
Preserver, and in his form as Rudra, he is the Destroyer of the
Universe.</p>
</blockquote>
<p>Brahman exists in different names and forms.</p>
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<p>Ravana's father was a Brahmin while his mother a Rakshasi. Then why is he considered a Rakshasa, Rather than a Brahmin. Is it because of his actions?</p>
| 8645 | 8568 | 5 | 2 | 8568 | 9 | Why is Ravan considered a Rakshasa? | 3 | 8645 | <p>In the famous dialogue between Yama (in form of Yaksha) and King Yudhishthira there is mention about the eligibility to be a a brahmin.
The verse goes as follows(Question no-31):</p>
<p>The Yaksha asked,—“By what, O king, birth, behaviour, study, or learning both
a person become a Brahmana? Tell us with certitude!” </p>
<p>Yudhishthira answered,-“Listen, O Yaksha! It is neither birth, nor study, nor learning, that is the cause of
Brahmanahood, without doubt, it is behaviour that constitutes it. One’s behaviour
should always be well-guarded, especially by a Brahmana. He who maintains his
conduct unimpaired, is never impaired himself. Professors and pupils, in fact, all who study the scriptures, if addicted to wicked habits, are to be regarded as illiterate wretches. He only is learned who performes his religious duties. Even if he has studied the four Vedas is to be regarded as a wicked wretch scarcely distinguishable from a Sudra if his conduct be not correct. He only who performes the Agnihotra and has his senses under control, is called a Brahmana!”</p>
<p>Thus it is quiet evident that caste is just a function of a character. Incase of Ravana he failed to keep his sense under control and never behaved like a Brahmana.Thus Ravana doesn't inhert the caste of his father. </p>
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<p>Conventionally I understand that people think that when a human is born it is the product of the parents, partly true, but is some part of it also reincarnation of some other self?</p>
| 8596 | 8572 | 4 | 2 | 8572 | 2 | Is human birth reincarnation? | 3 | 8596 | <p>The parents provide the gross physical body for the pleasure and pain of the subtle body of a Jiva. Brahma Sutra Bhasya of Sankaracharya 3.1.27 says,</p>
<blockquote>
<p>From the womb a (new) body is born.</p>
</blockquote>
<p>It is only when the soul (Atman and the subtle body) reaches the womb from candraloka that it gets, according to its residual Karma, a body for the enjoyments of pleasure and pain. In previous stages, it only gets connected with ether, air etc (during its journey from candraloka to the womb after the exhaustion of its karma).</p>
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<p>The Hindu texts are classified in Shruti (श्रुति) and Smriti (स्मृति). I want to know:</p>
<ul>
<li>What is the difference between Shruti and Smriti?</li>
<li>What scriptures are included in Shruti & in Smriti?</li>
</ul>
| 14428 | 8591 | 21 | 2 | 8591 | 20 | What is difference between Shruti and Smriti? | 7 | 14428 | <ol>
<li><p><a href="https://en.wikipedia.org/wiki/%C5%9Aruti" rel="noreferrer">Shruti</a>(<a href="http://sanskritdictionary.com/%C5%9Bruti/240493/1" rel="noreferrer">श्रुति</a>) means that which has been heard or communicated from the beginning. </p>
<ul>
<li><strong><a href="https://en.wikipedia.org/wiki/Vedas" rel="noreferrer">Veda</a>(<a href="http://bharatdiscovery.org/india/%E0%A4%B5%E0%A5%87%E0%A4%A6" rel="noreferrer">वेद</a>) are Shruti scripture</strong>. It is said/believed that Rishi in the state of Tapasya heard Vedas directly from Parabrahma/Parameshwara, In other words Rishi attained this <strong>jnana</strong> in state of samadhi which is called Shruti. So, Vedas are called <a href="https://en.wikipedia.org/wiki/Apauru%E1%B9%A3ey%C4%81" rel="noreferrer">अपौरुषेय</a> that means it is not created by man i.e impersonal/authorless and believed to be the words of Ishwara, eternal. Rishish are द्रष्टा (seers) rather than author of Veda. There are four Vedas : Rigveda(ऋग्वेद), Samaveda(सामवेद), Yajurveda(यजुर्वेद) & Athrvaveda(अथर्ववेद).</li>
<li>Vedas are <em>basically</em> classified into two categories: 1.Mantra(मन्त्र) / Samhita(संहिता) part 2.<a href="https://en.wikipedia.org/wiki/Brahmana" rel="noreferrer">Brahmanas</a>(<a href="http://bharatdiscovery.org/india/%E0%A4%AC%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A5%8D%E0%A4%AE%E0%A4%A3_%E0%A4%97%E0%A5%8D%E0%A4%B0%E0%A4%82%E0%A4%A5" rel="noreferrer">ब्राह्मणग्रन्थ</a>) part. Actually Samhita is the core part of Veda (which is heard by Rishis) and Brahmanas are the interpretation and commentaries on Mantra/Samhita part of Vedas which helps to explain, understand the meaning and significance of Veda and also provides the way of doing rites (i.e rituals). As it gives Karma Kanda in Vedic Yajna, known as Karma Kanda (कर्मकाण्ड) part of Veda. (Each Brahamana is associated with one of the 4 Vedas)</li>
<li><p>Due to very much significance/influence of Brahmanas (ब्राह्मणग्रन्थ), it is considered as the part of Veda and hence classified as Shruti. <a href="https://en.wikipedia.org/wiki/Sayana" rel="noreferrer">Sayanacharya</a> in his Bhashya on Rigveda, said that मंत्र ब्राह्मणात्मको वेद which means Mantra(मंत्र) and Brahmanatmak(ब्राह्मणात्मक) combined forms Veda. मन्त्रब्राह्मणयोर्वेदनामधेयम् (From <a href="https://sa.wikisource.org/wiki/%E0%A4%86%E0%A4%AA%E0%A4%B8%E0%A5%8D%E0%A4%A4%E0%A4%AE%E0%A5%8D%E0%A4%AC%E0%A5%80%E0%A4%AF%E0%A4%82_%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%8C%E0%A4%A4%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D/%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%B6%E0%A5%8D%E0%A4%A8%E0%A4%83_%E0%A5%A8%E0%A5%AA" rel="noreferrer">Aapstamb Srauta Sutra</a>) means Mantra as well as Brahmana parts are Veda.</p></li>
<li><p>Brahmanas constitutes Aaranyaka (आरण्यक) at the end and Aaranyaka constitues Upanishads(उपनिषद्) at the end. In other words, Aaranyaka are extracted from Brahmanas and Upanishads are extracted from Aaranyaka (except from Isha Upanishad which is the last part of Shulka Yajurveda Samhita). So, Vedas are <em>generally</em> classified into to 1.Samhita 2.Brahmana 3.Aaranyaka 4.Upanishad</p></li>
<li><p>Hence <strong>Four Vedas i.e Rigveda, Samaveda, Yajurveda and Athrvaveda with Samhita, Brahmana, Aaranyaka & Upanishad are Shruti texts</strong>.</p></li>
</ul></li>
<li><p><a href="https://en.wikipedia.org/wiki/Smriti" rel="noreferrer">Smriti</a>(<a href="http://sanskritdictionary.com/sm%E1%B9%9Bti/276092/1" rel="noreferrer">स्मृति</a>,<a href="http://sanskritdictionary.com/sm%E1%B9%9Bti/276093/1" rel="noreferrer">2</a>) means which is remembered or which is based upon memory. In other words, which is produced out of human intellect.</p>
<ul>
<li><p>These are texts written/composed by Rishi and handed down by tradition. So, in contrast to Shruti which is authorless (divine origin), Smriti is derivative work (produced out of intellect) that is usually attributed to an author. Smriti texts are written on the basis of or inspired by Shruti but given less importance/supremacy than Shruti.</p></li>
<li><p>Major <strong>Smriti scriptures</strong> are: <a href="https://en.wikipedia.org/wiki/Vedanga" rel="noreferrer">Vedang</a>(<a href="http://bharatdiscovery.org/india/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%82%E0%A4%97" rel="noreferrer">वेदाङ्ग</a>), <a href="http://hindupedia.com/en/Upaveda" rel="noreferrer">Upaveda</a>(<a href="http://bharatdiscovery.org/india/%E0%A4%89%E0%A4%AA%E0%A4%B5%E0%A5%87%E0%A4%A6" rel="noreferrer">उपवेद</a>), Upang(उपांग), <a href="https://en.wikipedia.org/wiki/Dharma%C5%9B%C4%81stra" rel="noreferrer">Dharma-Sutra/Shstra</a>(<a href="http://bharatdiscovery.org/india/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0" rel="noreferrer">धर्मसूत्र</a>) [including popular Smriti scriptures by sage Manu, Yajnavalkya, Narad, Parasar etc.] and other <a href="https://en.wikipedia.org/wiki/Sutra" rel="noreferrer">Sutras</a>, 18 <a href="https://en.wikipedia.org/wiki/Puranas" rel="noreferrer">Purans</a>(पुराण), <a href="https://en.wikipedia.org/wiki/Itihasa" rel="noreferrer">Itihasa</a> i.e Ramayana, Mahabharata (Bhagavad Gita) etc., Commentaries(भाष्य) on various Shruti texts by Aacharyas including Brahma Sutra etc. and various scriptures on Darshan Shastra (Sankhya,Yoga, Vaisheshika, Mimamsa, Nyaya etc.)</p></li>
</ul></li>
</ol>
<hr>
<p>Note: </p>
<ul>
<li><p>Above mentioned classification of Smriti (e.g everything other than Shruti) is in broader sense whereas in specific/strict sense, Smriti refers to <a href="https://hinduism.stackexchange.com/a/31497/277">18 Smriti texts</a> which are also called Dharma Shastras and hence Vedangas, Puranas, Darshanas, Itihasas etc. are classified in separate categories.</p></li>
<li><p><a href="https://en.wikipedia.org/wiki/%C4%80gama_%28Hinduism%29" rel="noreferrer">Aagama</a>(आगम) (literally means 'that which has come down' or 'acquisition of knowledge' ) scriptures (Including Tantra and Yantra part) are also often considered as Shruti scriptures parallel to Nigama(निगम) (i.e Vedas). (Though some Aagamic scripture is not considered as Shruti/canonical sometimes). Visit <a href="https://hinduism.stackexchange.com/q/12282/277">What are the Agama scriptures? Are they related to Shruti/Vedas?</a> for further information.</p></li>
</ul>
<hr>
<p>Referances:</p>
<ul>
<li><a href="http://wikipedia.org" rel="noreferrer">Wikipedia</a>'s articles on relevant topics</li>
<li><a href="http://bharatdiscovery.org/india/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%87%E0%A4%A3%E0%A5%80:%E0%A4%B9%E0%A4%BF%E0%A4%A8%E0%A5%8D%E0%A4%A6%E0%A5%82_%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE" rel="noreferrer">Bharatdiscovery</a></li>
<li><a href="http://hindupedia.com" rel="noreferrer">Hindupedia</a></li>
<li><a href="http://hinduwebsite.com/" rel="noreferrer">Hinduwebsite</a></li>
</ul>
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