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<p>We all know when Arjuna became confused as he faced his relatives on the battlefield, he turned to his friend and chariot-driver for help. Because Arjuna had such a friendly rapport with the Lord, his turning to Krishna for instruction was a shift in the relationship. This was the setting for the Bhagavad-gita, wherein Krishna reveals His magnificent universal form to His friend Arjuna.
But was there anything more than just this?</p>
| 8609 | 8606 | 12 | 2 | 8606 | 12 | How strong lord krishna and Arjuna's friendship was? | 4 | 8609 | <p>Krishna & Arjuna are believed to be the pair of <em>Nara & Narayana</em>. It's briefly discussed in <a href="https://hinduism.stackexchange.com/questions/7039/what-were-the-previous-births-of-the-characters-of-mahabharata">this question</a>. Their friendship stands immovable on the test of time.</p>
<p>Needless to say that Arjuna always regarded Krishna in the highest regards. IMO the reason he got to hear the Gita was, <em>he surrendered himself to Krishna</em> (without knowing his Vishwaroopam yet)</p>
<p><a href="http://www.vedabase.com/en/bg/2/7" rel="nofollow noreferrer">BG 2.7</a></p>
<blockquote>
<p>Now I am confused about my duty and have lost all composure because of
miserly weakness. In this condition I am asking You to tell me for
certain what is best for me. <strong>Now I am Your disciple, and a soul
surrendered unto You.</strong> Please instruct me.</p>
</blockquote>
<p>Not that he never considered Krishna as his friend!<br>
<a href="http://www.vedabase.com/en/bg/11" rel="nofollow noreferrer">BG 11.41-42</a></p>
<blockquote>
<p>Thinking of You as my friend, I have rashly addressed You “O Kṛṣṇa,”
“O Yādava,” “O my friend,” not knowing Your glories. Please forgive
whatever I may have done in madness or in love. I have dishonored You
many times, jesting as we relaxed, lay on the same bed, or sat or ate
together, sometimes alone and sometimes in front of many friends. O
infallible one, please excuse me for all those offenses.</p>
</blockquote>
<p>During Mahabharata, I would refer <a href="http://www.sacred-texts.com/hin/m10/m10012.htm" rel="nofollow noreferrer">below text</a>, showing how Krishna felt about Arjuna:</p>
<p><sub> After Ashwatthama killed all UpPaandavas, Krishna describes an old conversation to Yudhishtira. In which Ashwatthama wanted the Sudarshan Chakra (Discus) from Krishna, but doesn't succeed. Krishna asks Ashwatthama the intention behind it and here how it goes ... </sub></p>
<blockquote>
<p>...At this, Drona's son became filled with sorrow. After he was tired
with the exertions he made, he ceased, O Bharata!</p>
<p>When he withdrew his heart from that purpose, I addressed the anxious
and senseless Ashvatthama and said, "He who is always regarded as the
foremost of all human beings, that wielder of gandiva, that warrior
having white steeds yoked unto his car, that hero owning the prince of
apes for the device on his standard, that hero who, desirous of
vanquishing in a wrestling encounter the god of gods, the
blue-throated lord of Uma, gratified the great Shankara himself, <strong>that
Phalguna than whom I have no dearer friend on earth, that friend to
whom there is nothing that I cannot give including my very wives and
children, that dear friend Partha of unstained acts,</strong> never said unto
me, O brahmana, such words as these which thou hast uttered...</p>
</blockquote>
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<p>Was Arjuna left-handed in his warrior skills? </p>
<p>What about other great warriors of the epics like Karna, Bhishma, Drona, Rama and Laxmana?</p>
<p>Will left-handedness or right-handedness ever matter in acquiring warrior skills?</p>
| 8619 | 8615 | 13 | 2 | 8615 | 18 | Was Arjuna left-handed? | 3 | 8619 | <p>Arjuna was ambidextrous. Hence his name/title "Savyasachi". He was able to use both hands with equal facility. From <a href="http://www.sacred-texts.com/hin/m04/m04044.htm">Virata Parva</a></p>
<blockquote>
<p>And <strong>since both of my hands are capable of drawing the Gandiva</strong>, I am
known as <em>Savyasachin</em> among gods and men.</p>
</blockquote>
<p>Use of the dominant hand will always matter in any physical or mechanical operation. In warfare, I would imagine ambidexterity gives the warrior a wider range of motion and hence target. It also allows the warrior to switch arms when one is tired, thereby minimizing the need for breaks unlike the average warrior. </p>
<p>Regardless of Arjuna's prowess, Rama is the greatest warrior and wielder of the bow of all times. Krishna says so in the vibhuti yoga of the Gita. There is and can be no parallel to Rama.<br>
<a href="http://www.vedabase.com/en/bg/10/31">BG 10.31</a></p>
<blockquote>
<p>Of purifiers I am the wind, <strong>of the wielders of weapons I am Rāma</strong>,
of fishes I am the shark, and of flowing rivers I am the Ganges.</p>
</blockquote>
<p>Additionally, one can deduce that Rama was also ambidextrous because he is said to have carried quivers full of arrows on both his shoulders. See</p>
<p><a href="http://www.valmikiramayan.net/bala/sarga22/bala_22_frame.htm">http://www.valmikiramayan.net/bala/sarga22/bala_22_frame.htm</a></p>
<p>The others you mention are all great warriors and perhaps superior to Arjuna but I do not recall mentions of their ambidexterity. The reason Arjuna prevailed even when facing warriors of Drona and Bhishma's caliber is having dharma and Krishna on his side. </p>
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<p>What is the reason for Lord Rama to ask Mother Sita to give Agni Pariksha? What do the scriptures say about this?</p>
| 8635 | 8627 | 14 | 2 | 8627 | 20 | Why did Lord Rama ask mother Sita for Agni Pariksha? | 4 | 8635 | <p>In <a href="http://www.valmikiramayan.net/utf8/yuddha/sarga118/yuddha_118_frame.htm" rel="noreferrer">this chapter</a> of the Yuddha Kanda of the Ramayana, Rama explains why he made Sita walk through fire, despite having complete trust in her:</p>
<blockquote>
<p>Seetha certainly deserves this pure factory ordeal in the eyes of the people in as much as this blessed woman had resided for a long time indeed in the gynaecium of Ravana. The world would chatter against me, saying that Rama, the son of Dasaratha, was really foolish and that his mind was dominated by lust, if I accept Seetha without examining her with regard to her chastity.</p>
<p>I also know that Seetha, the daughter of Janaka, who ever revolves in my mind, is undivided in her affection to me. Ravana could not violate this wide-eyed woman, protected as she was by her own splendour, any more than an ocean would transgress its bounds.</p>
<p>In order to convince the three worlds, I, whose refugee is truth, ignored Seetha while she was entering the fire. The evil-minded Ravana was not able to lay his violent hands, even in thought, o the unobtainable Seetha, who was blazing like a flaming tongue of fire. This auspicious woman could not give way to the sovereignty, existing in the gynaecium of Ravana, in as much as Seetha is not different from me, even as sunlight is not different from the sun. Seetha, the daughter of Janaka, is completely pure in her character, in all the three worlds and can no longer be renounced by me, as a good name cannot be cast aside by a prudent man. The salutary advice of you all, the affectionate guardians of the world, who are saying what is conducive to our good, must be certainly carried out by me.</p>
</blockquote>
<p>So it was done in order to demonstrate to the rest of the world that Rama wasn't taking in an unfaithful wife, even though Rama personally knew she was faithful.</p>
<p>Of course, this still wasn't enough to make the people of Ayodhya believe that Sita had been faithful, which is what ultimately led to Sita's exile.</p>
<p>By the way, on a side note according to the Skanda Purana, it is Vedavati, not the real Sita who goes into the fire, as I discuss in my answer <a href="https://hinduism.stackexchange.com/a/3555/36">here</a>.</p>
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<p>Who is <strong>kaal</strong>? What is <strong>kaal</strong>? What does vedas say about this vedic god? Is he vedic god? Is kaal different from Yamadeva?</p>
| 10923 | 8629 | 6 | 2 | 8629 | 3 | Who is kaal? What is kaal? | 3 | 10923 | <p>In a philosophical sense, <em>KAla</em> ("kaal") is inclusive of but not limited to <strong>Time</strong>. When there is something or nothing in the universe, the <em>KAla</em> is always present. <strong>It's eternal God. Other things change with respect to it.</strong> Hence, because it gives the value of change (duration), it has to remain unchanged!</p>
<p>There are below references of the term <em>KAla</em> ("kaal") in Bhagavad Gita:</p>
<ol>
<li><p><strong>Eternal</strong> -- For those who intend to gauge it, it's infinity</p>
<blockquote>
<p>[BG 10.30] — Among <em>Daitya</em>s I am Prahlāda, <strong>among calculators
I am <em>KAla</em></strong>, among beasts I am the lion, and among birds I am Garuḍa.</p>
</blockquote></li>
<li><p><strong>Destroyer</strong> -- It destroys everything, hence changes everything; Here "destruction" should not be taken always into literal sense; e.g. present 1 second will be destroyed in 1 second</p>
<blockquote>
<p>[BG 11:32] Sri BhagawAna told: <strong>I am the expanded <em>KAla</em></strong> for the
destruction of the <em>loka</em>(world); For hunting people here, I am
activated; Except you (<em>PAndava</em>), all the soldiers situated in the
opposite sides will not exist.</p>
</blockquote></li>
</ol>
<hr>
<p>"Kaal" with respect to various aspects of time, is described in <a href="http://www.sacred-texts.com/hin/m12/m12b058.htm" rel="nofollow noreferrer">Mokshadharma Parva</a>:</p>
<blockquote>
<p>The Rishis, measuring time, have named particular portions by particular names. Five and ten winks of the eye make what is called a Kashtha. Thirty Kashthas would make what is called a Kala. Thirty Kalas, with the tenth part of a Kala added, make what is known as a Muhurta. Thirty Muhurtas make up one day and night. Thirty days and nights are called a month, and twelve months are called a year. Persons conversant with mathematical science say that a year is made up of two ayanas (dependent on sun's motion), viz., the northern and the southern. The sun makes the day and the night for the world of man. The night is for the sleep of all living creatures, and the day is for the doing of action.</p>
</blockquote>
<p>There is more to it, which is discussed with details in below answer:<br>
<a href="https://hinduism.stackexchange.com/a/16085/1049">What is the duration (Timeline) of the four “Yugas”?</a></p>
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<p>As I discuss in the <a href="https://hinduism.stackexchange.com/q/3193/36">this question</a>, by far the most popular school of Hindu philosophy is the Vedanta school, which bases its tenets on the doctrines laid out in the Brahma Sutras, a work by the sage Vyasa which summarizes and systematizes the philosophical teachings of the Upanishads. You can read the Brahma Sutras <a href="http://www.advaita.it/library/brahmasutras2.htm" rel="noreferrer">here</a>. In any case, in Adhyaya 4 Pada 3 of the Brahma Sutras, one of the topics discussed is the journey of souls described in <a href="http://www.sacred-texts.com/hin/sbe15/sbe15095.htm" rel="noreferrer">this passage</a> from the Brihadaranyaka Upanishad:</p>
<blockquote>
<p>Those who thus know this, and those who in the forest worship faith and the True, go to light (arkis), from light to day, from day to the increasing half, from the increasing half to the six months when the sun goes to the north, from those six months to the world of the Devas (Devaloka), from the world of the Devas to the sun, from the sun to the place of lightning. When they have thus reached the place of lightning a spirit comes near them, and leads them to the worlds of ... Brahman. In these worlds of Brahman they dwell exalted for ages. There is no returning for them.</p>
</blockquote>
<p>The ancient thinker Badari believed that the passage is about souls who meditate upon the god Hiranyagarbha, i.e. Brahma, and thereby go to Brahma's world, known as Satyaloka or Brahmaloka. The ancient thinker Jaimini, on the other hand, believed that the passage is about souls who meditate upon the supreme Brahman and thereby attain the supreme Brahman, i.e. attain Moksha. In Ramanujacharya's commentary on the Brahma Sutras, he argues that Vyasa favors a middle view, where both those who meditate on the supreme Brahman and those who meditate upon their own soul as having Brahman as its inner Self (in the Visihtadvaita view) will attain Moksha using the path described in the text.</p>
<p>But before Ramanujacharya discusses his own view, he first spends time presenting the views of Badari. Badari argued that the reason the passage says "There is no returning for them." is that the inhabitants of Brahmaloka attain Moksha when he dies. In support of Badari's view, Ramanujacharya <a href="http://www.sacred-texts.com/hin/sbe48/sbe48545.htm" rel="noreferrer">cites</a> a passage from the Mundaka Upanishad:</p>
<blockquote>
<p>This is known from the texts declaring that he who proceeds on the path of light reaches immortality and does not return; and is further confirmed by the text, 'They all, reaching the highest immortality, become free in the world of Brahman (Brahmâ) at the time of the great end ' (Mu. Up. III, 2, 6).</p>
</blockquote>
<p>And he <a href="http://www.sacred-texts.com/hin/sbe48/sbe48546.htm" rel="noreferrer">cites</a> some Smriti text:</p>
<blockquote>
<p>This follows from Smriti also, which declares 'when the pralaya has come and the end of the Highest, they all together with Brahman enter the highest place.'--For all these reasons Bâdari holds that the troop of the conducting deities, beginning with Light, leads the souls of those only who meditate on the effected Brahman, i e. Hiranyagarbha.</p>
</blockquote>
<p>But my question is, does Ramanujacharya agree with Badari's view that inhabitants of Brahmaloka attain Moksha when they die? The reason I ask is because Ramanujacharya says <a href="http://www.sacred-texts.com/hin/sbe48/sbe48544.htm" rel="noreferrer">this</a>:</p>
<blockquote>
<p>But, if the soul advancing on the path of the Gods reaches Hiranyagarbha only, texts such as 'This is the path of the Gods, the path of Brahman; those who proceed on that path do not return to the life of man' (Kh. Up. IV, 15, 6), and 'moving upwards by that a man reaches immortality' (VIII, 6, 6), are wrong in asserting that that soul attains to immortality and does not return; for the holy books teach that Hiranyagarbha, as a created being, passes away at the end of a dviparârdha-period; and the text 'Up to the world of Brahman the worlds return again' (Bha. Gî. VIII, 16) shows that <strong>those who have gone to Hiranyagarbha necessarily return also</strong>.</p>
</blockquote>
<p>In this passage, is Ramanujacharya presenting his own view, or someone else's? If he's advancing his own view, then it seems he believes that the inhabitants of Brahmaloka are reborn rather than attain Moksha. If so, how does he reconcile his view with the scriptural quotes he cited earlier?</p>
<p>And these aren't the only such scriptural quotes; Srimad Bhagavatam seems to also say that inhabitants of Brahmaloka attain Moksha, as I discuss in <a href="https://hinduism.stackexchange.com/a/7588/36">this answer</a>. So what's going on here?</p>
<p>Do any later Sri Vaishnava Acharyas shed light on this?</p>
| 8716 | 8653 | 14 | 2 | 8653 | 8 | Does Ramanujacharya believe that inhabitants of Brahmaloka attain Moksha when they die? | 3 | 8716 | <p><strong>Ramanujacharya is not stating his own view.</strong> Rather, he is stating a Purvapaksha argument which Badari refutes in the next Sutra (Sutra 9). Here is how <a href="http://www.ibiblio.org/sadagopan/sundarasimham/ebooks/SribhashyamVol2.pdf" rel="nofollow noreferrer">this PDF</a> presents Ramanujacharya's commentary on Sutra 9.</p>
<blockquote>
<p>With the dissolution of the of the world of HiraNyagarbha along with
him the soul of the one who has reached there goes beyond . So it is
stated.</p>
<p><strong>There is a further objection that if the individual soul goes to the
world of HiraNyagarbha the texts that state the attainment of
immortality such as 'thayOrDhvamAyAn amrthathvamEthi, (Chan.4-15-6)
will have no meaning as according to the statement of the Lord in the
Gita 'AbrhambuvanAllOkAh punarAvrtthinO arjuna, the worlds upto that
of Brahma are subject to return.' Also because the scriptures state the
dissolutin of HiraNyagarbha at the end of the period known as
dviparArDHa.</strong></p>
<p>To this BAdhari replies...</p>
</blockquote>
<p>The portion in bold is what Ramanujacharya says at the end of his commentary on Sutra 8. And Badari's <a href="http://www.sacred-texts.com/hin/sbe48/sbe48545.htm" rel="nofollow noreferrer">refutation</a> of it is that although the inhabitants of Brahmaloka may be subject to rebirth, they do not actually get reborn because they will acquire knowledge of Brahman and thus attain Moksha at the end of the Mahakalpa.</p>
<p>For further confirmation, we can examine Adi Shankaracharya's commentaries on these same Sutras, and see that they have the exact same structure. Here is Adi Shankaracharya's commentary on the equivalent Sutra 8 (his numbering is different:</p>
<blockquote>
<p>The word 'but' indicates the setting aside of the doubt.--As the lower Brahman is in proximity to the higher one, there is nothing unreasonable in the word 'Brahman' being applied to the former also. For when the higher Brahman is, for the purposes of pious meditation, described as possessing certain effected qualities--such as consisting of mind and the rest--which qualities depend on its connexion with certain pure limiting adjuncts; then it is what we call the lower Brahman.--<strong>But with the assumption of the lower Brahman there does not agree what scripture says about the souls not returning; for there is no permanence anywhere apart from the highest Brahman. And scripture declares that those who have set out on the road of the gods do not return, 'They who proceed on that path do not return to the life of man' (Kh. Up. IV, 15, 6); 'For them there is no return here' (Bri. Up. VI, 2, 15); 'Moving upwards by that a man reaches immortality' (Kh. Up. VIII, 6, 5).</strong></p>
<p>To this objection we make the following reply.</p>
</blockquote>
<p>And then he makes the same refutation in his commentary on the following Sutra:</p>
<blockquote>
<p>When the reabsorption of the effected Brahman world draws near, the souls in which meanwhile perfect knowledge has sprung up proceed, together with Hiranyagarbha the ruler of that world, to 'what is higher than that i.e. to the pure highest place of Vishnu. This is the release by successive steps which we have to accept on the basis of the scriptural declarations about the non-return of the souls. For we have shown that the Highest cannot be directly reached by the act of going.</p>
</blockquote>
<p>I discuss about the use of the term "place of Vishnu" in my question <a href="https://hinduism.stackexchange.com/q/8646/36">here</a>, by the way.</p>
<p>In any case, now that we know that Ramanujacharya is not actually stating his own view in the passage I quoted, it follows that the only positions of Badari's and Jaimini that Ramanujacharya disputes are the ones he discusses in his commentaries in <a href="http://www.sacred-texts.com/hin/sbe48/sbe48550.htm" rel="nofollow noreferrer">Sutra 14</a> and <a href="http://www.sacred-texts.com/hin/sbe48/sbe48551.htm" rel="nofollow noreferrer">Sutra 15</a>, where he discusses Badarayana's views.</p>
<p>So here is what Ramanujacharya actually believes:</p>
<ol>
<li><p>If someone meditates on Hiranyagarbha (Brahma), then when they die, they don't go along the path of the gods outlined in the Panchagni Vidya. Rather, they just go to Brahmaloka. Then they attain knowledge of Brahman, and at the end of the Mahakalpa they attain Moksha along with Brahma.</p>
</li>
<li><p>If someone meditates on the supreme Brahman, then when they die, they immediately attain Moksha, by ascending along the path of the gods outlined in the Panchagni Vidya.</p>
</li>
</ol>
<p>So everything makes sense after all! It's similar to how I thought I found an inconsistency in the work of Adi Shankaracharya <a href="https://hinduism.stackexchange.com/q/6558/36">here</a>, and there turned out to be an explanation. It is a testament to these great thinkers that the coherence of their work stands up to such scrutiny.</p>
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<p>Apologies if this seems a very sensitive issue but can you please help me understand <strong>what is considered an adultery</strong>?</p>
<p>If married male and female partners have mutually agreed and happy to have extra-marital relations with any other woman / man / married partners, usually for the purpose of <strong>material sense enjoyment</strong>, is it considered <strong>adultery</strong> since they are not hiding anything from each other and are involved together in such sensual activities.</p>
<p>Please also comment on what, as an individual, a person is expected in terms of such relations? Will be great to have any references from any scriptures.</p>
| 8734 | 8728 | 10 | 2 | 8728 | 16 | Clarification regarding adultery, extra-marital relations | 3 | 8734 | <p>Mutual consent does not make the actions allowable or moral. Thieves may mutually agree on robbing someone and not each other, but it does not make their actions either moral or allowable. Such actions as you describe are condemned by all the scriptures. 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), <strong>good conduct (dama)</strong>, avoidance of theft (chauryabhava), <strong>control of the senses (indriyanigraha)</strong>, wisdom (dhi), learning (vidya), truthfulness (satya) 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>Unrighteousness may take three forms, namely, physical, verbal, and mental, depending upon the condition of its functioning. Physical unrighteousness manifests itself asa cruelty (himsa), theft (steya), and <strong>sexual perversion (pratisiddha maithuna)</strong>; verbal unrighteousness, as falsehood (mithya), rudeness (katukti), insinuation (suchana), and gossip (asambaddha); mental unrighteousness, as ill-will (paradroha), <strong>covetousness (paradravyabhipsa)</strong>, and irreverance (nastikya).</p>
<p>Patanjali...describes the virtues that must be cultivated...chastity or continence...</p>
<p>The practice of continence, highly extolled by all the philosophers and mystics of India, implies, besides the literal meaning of the vow, abstention from lewdness in thought, speech, and action through any of the sense-organs. Through the practice of this virtue, one develops the capacity for subtle spiritual perception.</p>
</blockquote>
<p>Krishna says in the <em>Gita</em> (chapter XVI. 4-12):</p>
<blockquote>
<p>Ostentation, arrogance, and self-conceit; anger, rudeness, and ignorance--these belong to him who is born to the heritage of the demons.</p>
<p>Men of demonic nature know not what to do and what to refrain from doing. Purity is not in them, nor good conduct, nor truth.</p>
<p>They say: "The world is devoid of truth, without a moral basis, and without a God. It is brought about by the union of male and female, and lust alone is its cause: what else?"</p>
<p>Holding such a view, these lost souls of little understanding and fierce deeds rise as the enemies of the world and its destruction.</p>
<p>Giving themselves up to insatiable desires, full of hypocrisy, pride, and arrogance, they hold false views through delusion and act with impure resolve.</p>
<p>Beset with innumerable cares, which will end only with their death, looking on the gratification of desire as their highest goal, and feeling sure that this is all;</p>
<p>Bound by a hundred ties of hope, given up wholly to lust and desire,...</p>
</blockquote>
<p>and in verse 16:</p>
<blockquote>
<p>...addicted to the gratification of lust, they fall into a loathsome hell.</p>
</blockquote>
<p>and in verse 19-21:</p>
<blockquote>
<p>These cruel haters, these evil-doers, these vilest of men, I hurl always into the wombs of the demons in the cycle of births and deaths.</p>
<p>Having fallen into the wombs of the demons and being deluded from birth to birth, they never attain Me, O son of Kunti, but go further down to the lowest state.</p>
<p>Three are the gateways of this hell leading to the ruin of the self--lust, wrath, and greed. Therefore let man renounce these three.</p>
</blockquote>
<p>and in verses 23-24:</p>
<blockquote>
<p>He who discards the injunctions of the scriptures and acts upon the impulse of desire attains neither perfection nor happiness nor the Supreme Goal.</p>
<p>Therefore let the scriptures be your authority in determining what ought to be done and what ought not to be done. Having learnt the injunctions of the scriptures, you should do your work in the world.</p>
</blockquote>
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<p>I am confused between two shlokas of the Bhagvad Geeta, namely Bg 9.23 & Bg 9.25. The first is:</p>
<blockquote>
<p>ये ऽप्य् अन्य-देवता-भक्ता यजन्ते श्रद्धयान्विताः ते ऽपि माम् एव
क्औन्तेय यजन्त्य् अविधि-पूर्वकम्</p>
<p>ye ’py anya-devatā-bhaktā</p>
<p>yajante śraddhayānvitāḥ</p>
<p>te ’pi mām eva kaunteya</p>
<p>yajanty avidhi-pūrvakam -- <strong>Bg 9.23</strong></p>
<p>Krishna said Those who are devotees of other gods and who worship them
with faith actually worship only Me, O son of Kuntī, but they do so in
a wrong way.</p>
</blockquote>
<p>The other is:</p>
<blockquote>
<p>यान्ति देव-व्रता देवान् पितॄन् यान्ति पितृ-व्रताः भूतानि यान्ति
भूतेज्या यान्ति मद्-याजिनो ऽपि माम्</p>
<p>yānti deva-vratā devān</p>
<p>pitṝn yānti pitṛ-vratāḥ</p>
<p>bhūtāni yānti bhūtejyā</p>
<p>yānti mad-yājino ’pi mām -- <strong>Bg 9.25</strong></p>
<p>Those who worship the demigods will take birth among the demigods;
those who worship the ancestors go to the ancestors; those who worship
ghosts and spirits will take birth among such beings; and those who
worship Me will live with Me.</p>
</blockquote>
<p>My Question is, if devotees of other gods worship them with faith actually worship Lord Krishna, according to Bg 9.23, why does verse Bg 9.25 say those who worship demigods or others take birth among them and not live with Lord Krishna?</p>
<p>Please clarify if I am wrong in understading these two slokas.</p>
| 8742 | 8735 | 17 | 2 | 8735 | 14 | I am confused between two shlokas of the Bhagvad Geeta, Bg 9.23 & Bg 9.25 | 3 | 8742 | <p><strong><a href="http://www.bhagavad-gita.us/bhagavad-gita-9-23/" rel="noreferrer">Verse 9.23</a></strong></p>
<p>Krishna says that he who worships other gods worships him (i.e. Krishna), now why does He say so? because he (Mahavishnu) is the supreme godhead and all the other gods are his ansh(part) or have been originated or created by him. </p>
<p>So if they worship him by making him look like any different god it is okay they will be blessed because they are ultimately worshipping Krishna the supreme being.</p>
<blockquote>
<p>Those, however, who are devoted to Indra and other divinities, who rely on the three Vedas alone, and who, possessed of faith, worship Indra and other divinities — they too worship Me actually in the light of the truth that all existing things constitute My body and have Me for their selves. In the light of this principle, terms like Indra denote Me only. The worshippers of Indra and other deities therefore worship Me only, in ways not sanctioned by the Sastras. They do not worship Indra and other divinities with a proper understanding of the place of these deities in the light of the Vedanta texts. An example is ‘Wherein (i.e., in the Supreme Self) the sacrifices known as the Caturhotri attain their fulfilment through the divinities’ (Tai. Ar., 4) etc. These texts say in what way these forms of worship apply to these divinties. For all Vedanta texts lay down that the Supreme Person alone is to be worshipped directly when they enjoin the worship of Indra and other divinities, as they form the body of the Supreme Person. The meaning is that in the Caturhotri sacrifice like Agnihotra, the full moon and the new moon sacrifices etc., it is the Supreme Self only that is worshipped, as He abides as the self in Indra etc., who are the ostensible objects worshipped in these sacrifices by which these worshippers obtain their fulfilment through them. Therefore, the votaries of the three Vedas do not understand that these rituals form the worship of the Supreme Person and that He alone is to be worshipped. <strong>As they do not do so, they become experiencers of limited results, and they are again liable to fall into Samsara</strong>.</p>
</blockquote>
<p><hr>
<strong><a href="http://www.bhagavad-gita.us/bhagavad-gita-9-25/" rel="noreferrer">Verse 9.25</a></strong></p>
<p>It states that when a person worships a demigod he will be born with that demigod or whatever he is worshipping. Now consider for example that a person worships kal-bhairava (in some forms bhairava requires alcohol and meat as offerings) so if you worship demi-gods with such qualities you will tend to posses such qualities which in turn affects your karma because you are not going towards reality i.e. away from material pleasures which is where ultimate truth lies.So worshipping demigods is not wrong but just sticking to a demigod and considering it bramhan even though we all know the reality that Krishna is supreme, it is totally foolish and sensless. What's more foolish is that you are just taking material aspects(like meat eating, smoking weed, drinking,sex etc) of worships of demigods rather than seeing the qualities or making them tool for reaching the ultimate goal.</p>
<p>Supreme Bramhan in its pure form is Shri Hari Vishnu if you worship him you will attain liberation or Moksha.</p>
<blockquote>
<p>The term ‘Vrata’ in the text denotes will, intention or motive. Those who intend to worship gods, like Indra and others with the resolution, ‘Let us worship Indra and other gods by ceremonies like the new moon and full moon sacrifices’ — such worshippers go to Indra and other gods. Those who intend worshipping manes, resolving ‘Let us worship the manes through sacrifices,’ — such worshippers go to the manes or others resolving — ‘Let us worship the Yaksas, Raksasas,’ Pisacas and other evil spirits’ — they go to them. But those who, with the same rites of worship, worship Me with the intention, ‘Let us worship Lord Vasudeva, the Supreme Self, whose body is constituted of gods, the manes and the evil spirits’ — they are My worshippers and they reach Me only. Those who intend worshipping gods etc., attain gods etc. After sharing limited enjoyment with them, they are destroyed with them when the time comes for their destruction. But My worshippers attain Me, who has no beginning or end, who is omniscient, whose will is unfailingly effective, who is a great ocean of innumerable auspicious attributes of unlimited excellence and whose bliss too is of limitless excellence. They do not return to Samsara.</p>
</blockquote>
<p>P.S.: If we analyze according to Philosophical Aspect, then Shrimad Bhagwad Gita belongs to <a href="https://en.wikipedia.org/wiki/Vishishtadvaita" rel="noreferrer">Vishishta Advaita</a> Philosophy, since it is a <a href="https://en.wikipedia.org/wiki/Pancharatra" rel="noreferrer">Pancharatra</a> Agama which was revived by Shri Krishna in Battlefield of Kurushetra. </p>
|
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<p>I've recently read the 3<sup>rd</sup> chapter of the Bhagavad Gita. At the end, the following is said to get control over the <em>indriyas</em> (senses):</p>
<blockquote>
<p>इन्द्रियाणि मनो बुद्धिरस्याधिष्ठानमुच्यते ।<br>
एतैर्विमोहयत्येष ज्ञानमावृत्य देहिनम् ॥ ३-४०॥</p>
<p>The <strong>senses</strong>, the mind and the intelligence are the sitting places of this lust. Through them lust covers the real knowledge of the living entity and bewilders him. [<a href="http://www.vedabase.com/en/bg/3/40" rel="noreferrer">BG 3.40</a>]</p>
<p>तस्मात्त्वमिन्द्रियाण्यादौ नियम्य भरतर्षभ ।<br>
पाप्मानं प्रजहि ह्येनं ज्ञानविज्ञाननाशनम् ॥ ३-४१॥</p>
<p>Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by <strong>regulating the senses</strong>, and <strong>slay this destroyer of knowledge and self-realization</strong>. [<a href="http://www.vedabase.com/en/bg/3/41" rel="noreferrer">BG 3.41</a>]</p>
<p>इन्द्रियाणि पराण्याहुरिन्द्रियेभ्यः परं मनः ।<br>
मनसस्तु परा बुद्धिर्यो बुद्धेः परतस्तु सः ॥ ३-४२॥</p>
<p>The working <strong>senses</strong> are superior to dull matter; <strong>mind is higher than the senses</strong>; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence. [<a href="http://www.vedabase.com/en/bg/3/42" rel="noreferrer">BG 3.42</a>]</p>
</blockquote>
<hr />
<p>Also, according to many scriptures, e.g., the Yoga Vasistha Maha-Ramayana, achieving control over the indriyas (senses) is very essential and also recommended.</p>
<p>So, my question is:</p>
<p><strong>How do I control indriyas (senses) and slay/destroy them?</strong> <br>(because it seems impossible to attain <a href="https://hinduism.stackexchange.com/q/8475/277">Jnana</a> without this!)</p>
| 8865 | 8828 | 31 | 2 | 8828 | 23 | How do I control and slay indriyas (senses)? | 3 | 8865 | <p>A complete description of senses and how to control them have been written by the great Seer Sri Swami Sivnananda. <a href="http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=895">'Control of the Indriyas by Sri Swami Sivananda'</a>.</p>
<h1>Senses</h1>
<p>Senses are not different from Mind in <a href="http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=895">'Control of the Indriyas by Sri Swami Sivananda'</a>.</p>
<p>Sri Swami Sivananda says about the senses:</p>
<blockquote>
<p>Indriyas are objectified desires. Will to see is the eye. Will to hear is the ear. The Indriyas (senses) have two states, static and dynamic. When the desire begins to operate, the Indriyas are put in motion. This is the dynamic state. As soon as the desire is gratified, the Indriyas shrink through Tripti (satisfaction). This is the static or passive state.</p>
<p>Mind and Indriyas are one. Indriya is a prolongation of the mind. The sea is fed by the rivers; the sea cannot exist without the rivers. Even so, mind is fed by Indriyas and cannot exist without Indriyas. If you have controlled the Indriyas, you have already controlled the mind. Indriya is another name for mind.</p>
<p>Mind is a mass of Indriyas. Mind is a higher power than the Indriyas. Mind is a consolidated Indriya. Indriya is mind in manifestation. Just as a minister obeys the king, so also, the five Jnana-Indriyas act in accordance with the dictates of the mind. Indriyas represent backwaters. The desire in the mind to eat has manifested as tongue, teeth and stomach. The desire in the mind to walk has manifested itself as legs and feet. If you can control mind, you can control the Indriyas.</p>
</blockquote>
<h1>How to get control over senses</h1>
<ol>
<li><p><strong>By practicing Bhakti:</strong></p>
<p>Every morning, afternoon, evening, and night, offer all oner senses to God. All that one see, hear, do, touch, smell and think are all offered to God. Using this practice, one will see great progress day by day. Because one will naturally try to control onerself, since one want to offer ones best to God.</p>
<p>Sri Swami Sivananda in <a href="http://www.dlshq.org/teachings/bhaktiyoga.htm">Bhakti Yoga by Sri Swami Sivananda</a></p>
<blockquote>
<p>Bhakti softens the heart and removes jealousy, hatred, lust, anger, egoism, pride and arrogance. It infuses joy, divine ecstasy, bliss, peace and knowledge. All cares, worries and anxieties, fears, mental torments and tribulations entirely vanish. The devotee is freed from the Samsaric wheel of births and deaths. He attains the immortal abode of everlasting peace, bliss and knowledge.</p>
<p>The fruits of Bhakti is Jnana. Jnana intensifies Bhakti. Even Jnanis like Sankara, Madhusudana and Suka Dev took to Bhakti after Realization to enjoy the sweetness of loving relationship with God.</p>
<p>Knowledge or wisdom will dawn by itself when you practice Bhakti Yoga. Bhakti is the pleasant, smooth, direct road to God. Bhakti is sweet in the beginning, sweet in the middle and sweet in the end. It gives the highest, undecaying bliss.</p>
</blockquote></li>
<li><p><strong>By practicing Self-enquiry:</strong></p>
<p>Daily question onerself, who are one? How can one, the Atman, be restricted by oner senses? How silly it is that the Infinite comes under the control of the finite, instead of the other way round. As one keep enquiring into onerself, one will find that oner attachments will fade away and oner senses will no longer be able to control one. This is because one will always try to get the authentic experience of onerself.</p>
<p><a href="http://www.angelfire.com/space2/light11/diction/ramana.html">Self-enquiry to remove the effect of the senses</a></p>
<blockquote>
<p>The gross body which is composed of the seven humours (dhatus ), I am not; the five cognitive sense-organs, viz., , the senses of hearing, touch, sight, taste and smell, which apprehend their respective objects, viz., , sound, touch, color, taste, and odor, I am not; the five cognitive sense organs, viz., , the organs of speech, locomotion, grasping, excretion, and procreation, which have as their respective functions speaking, moving, grasping, excreting, and enjoying, I am not; the five vital airs, prana, etc., which perform respectively the five functions of in-breathing, etc., I am not; even the mind which thinks, I am not; the nescience too, which is endowed only with the residual impressions of objects, and in which there are no objects and no functioning, I am not. …</p>
<p>After negating all of the above-mentioned as “not this, not this,” that Awareness which alone remains – that I am. … The nature of Awareness [the Self] is existence-consciousness-bliss. (Ramana Maharshi, WHO, 11-2.)</p>
</blockquote></li>
<li><p><strong>By practicing Selfless Service:</strong></p>
<p>Leave aside oner senses, and oner desires. There are people around one without even a morsel to eat. What use is my liberation, when my brothers and sisters are suffering. Go and selflessly serve others. As one keep serving others, oner own attachments and desires will seem meaningless and insignificant. God resides in all beings. By serving everyone, oner mind will become purified and oner senses will become under oner control.</p>
<p>Sri Swami Sivananda says in <a href="http://www.divyajivan.org/articles/siva/selfless_service.htm">'Selfless Service by Sri Swami Sivananda'</a></p>
<blockquote>
<p>By doing service, you purify your heart. Egoism, hatred, jealousy, idea of superiority vanish. Humility, pure love, sympathy, tolerance, and mercy are developed. Sense of separateness is annihilated. Selfishness is eradicated. You get a broad outlook of life. You begin to feel oneness or unity of life. You develop a broad heart with broad, generous views. Eventually, you get Knowledge of the Self. You realise the 'One-in-all' and 'all-in-One'. You feel unbounded joy.</p>
</blockquote>
<p>Also</p>
<blockquote>
<p>Become a servant of humanity. This is the secret of attaining God-realisation. Seek out the lowly and the miserable; cheer up and bring a ray of comfort to them by serving them unstintingly. Console the disconsolate. Comfort the distressed. You will be blessed.</p>
</blockquote></li>
<li><p><strong>By practicing Ashtanga Yoga:</strong></p>
<p>According to Ashtanga Yoga, the control of senses (Pratyahara) can be practiced with Yama, Niyama, Asana, Pranayama and Pratyahara (which is control of the senses). Without practicing Yama and Niyama it is difficult to attain the control of the senses.</p>
<p>Sri Swami Krishnananda says in '<a href="http://www.dlshq.org/messages/pratyahara.htm">Pratyahara</a>'</p>
<blockquote>
<p>Vasishtha instructs Sri Rama in the Yoga-Vasishtha: "You can drink the whole ocean, you can shake the root of the mountain, you can drink fire, but you cannot control the mind." Like binding air in a little bag is your attempt to control the sense organs.</p>
<p>Sensations are nothing but desires. They are not really connected with physical things. Wrongly do we feel that we love things, hate things, want things and do not want things, on account of the deceptive operations and the reports of the sense organs operating in this manner. Wild dogs are these sensations. They bark and may attack you, also.</p>
<p>What do you do? You should not be carried away by the appearance of this tornado of the desire process. Here again a kind of self-analysis is called for. Sensations, as told already, are, only desires manifesting themselves, in these five formations. We want five things in this world: we want beautiful things to see, melodious things to hear, fragrant things to smell, delicious things to taste, soft things to touch. You have no other desire in the world except these. Though you may think that you have millions of desires, they are only five, basically.</p>
</blockquote></li>
</ol>
<p><strong>Meditation is a part of the Ashtanga Yoga Technique</strong></p>
<p>What generally we call as meditation is actually concentration. Real Meditation implies the complete absorption of the Subject upon the Object.</p>
<p>How will concentration (Dharana) help in sense control?</p>
<p>By focussing on one object (Your Guru's Form, The symbol AUM, or a flame in between the eyebrows or a mantra) you lose the focus on all other objects. That way one's senses will be forgotten and eventually the True Self shines forth.</p>
<p>Swami Vivekananda on <a href="http://www.swamivivekanandaquotes.org/2013/12/swami-vivekanandas-quotes-on_4.html">One-pointed Concentration</a>.</p>
<blockquote>
<p>The sense-centres are within, and their organs without; drive them into the mind and through Dhârâna (concentration) fix the mind in Dhyana. Brahman is omnipresent in the universe as is butter in milk, but friction makes It manifest in one place. <strong>As churning brings out the butter in the milk, so Dhyana brings the realisation of Brahman in the soul.</strong></p>
<p>Concentration is the essence of all knowledge; nothing can be done without it. Ninety per cent of thought force is wasted by the ordinary human being, and therefore he is constantly committing blunders; the trained man or mind never makes a mistake. When the mind is concentrated and turned backward on itself, all within us will be our servants, not our masters. The Greeks applied their concentration to the external world, and the result was perfection in art, literature, etc. The Hindu concentrated on the internal world, upon the unseen realms in the Self, and developed the science of Yoga. Yoga is controlling the senses, will and mind. The benefit of its study is that we learn to control instead of being controlled. Mind seems to be layer on layer. Our real goal is to cross all these intervening strata of our being and find God. The end and aim of Yoga is to realise God. To do this we must go beyond relative knowledge, go beyond the sense-world. The world is awake to the senses, the children of the Lord are asleep on that plane. The world is asleep to the Eternal, the children of the Lord are awake in that realm. These are the sons of God. There is but one way to control the senses—to see Him who is the Reality in the universe. <strong>Then and only then can we really conquer our senses.</strong></p>
</blockquote>
<h1>These methods are not mutually exclusive</h1>
<p>That is, one can practice bhakti, while at the same time serve others selflessly, while meditating a few hours everyday and enquiring about one's true nature!!</p>
<p>Sri Swami Sivananda says in '<a href="http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=677">The Synthesis of Yogas</a>'</p>
<blockquote>
<p>The Yoga of synthesis alone is suitable for this modern age. The four Yogas are interdependent and inseparable. Love is endowed in service. Service is love in expression. Knowledge is diffused love and love is concentrated knowledge. Karma Yoga is always combined with Bhakti Yoga and Jnana Yoga. Bhakti Yoga is the fulfilment of Karma Yoga. Raja Yoga is the fulfilment of Karma Yoga and Bhakti Yoga. Jnana Yoga is the fulfilment of Karma Yoga, Bhakti Yoga and Raja Yoga.</p>
</blockquote>
<h1>The importance of steady discipline and practice</h1>
<p>Learning to read, learning to walk, learning to breath, nothing happens in a second. Everything takes time and everything requires constant practice. Similarly with sadhana.</p>
<p>Sri Swami Sivananda says in <a href="http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=895">Control of senses by Sri Swami Sivananda</a></p>
<blockquote>
<p>If you have the reins of the horses under your control, you can have a safe journey. The Indriyas are the horses. If you have the senses under your efficient control, you can have a safe journey in the path of Moksha. Indriyas cannot do anything without the help of the mind, their master and commander. Control of the Indriyas means control of the mind only. Control of thoughts leads to the control of mind and Indriyas also. It leads to the attainment of infinite bliss and eternal life. Control of thought is indispensable-a great desideratum for all.</p>
</blockquote>
<p><strong>The constant practice of sadhana will give one control over senses, emotions, arishadvargas, mind and even universe. One will merge into Reality.</strong></p>
<p>All the best.</p>
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<p>The world have so many evil or corrupted people who are successful.</p>
<p>If karma is applicable to people, why do good people have to struggle?</p>
| 33090 | 8848 | 16 | 2 | 8848 | 6 | If karma works, why are so many evil or corrupted people successful? | 4 | 33090 | <p>This is not difficult to explain from the Karma and rebirth doctrine of Hinduism.</p>
<p>When you say a person is corrupt, you are only seeing the conducts and acts of the person in the current life.</p>
<p>This in the scriptures is known as the Vartamana Karma.</p>
<p>But, there are Sanchita Karmas (accumulated over previous births) as well as Prarabdha (which are commenced or ready to bear fruits).</p>
<p>Both these two Karmas were done by the Jiva in it's previous births, so we don't have any clue as to how they were (good or bad).</p>
<p>If you say a visibly bad person is leading a good life then that only means his Vartamana Karma is bad but he is carrying very good Sanchita and Prarabdha Karmas which are bearing their fruits in his current life.</p>
<p>See, the various relevant verses from the Devi Bhagavatam given below: </p>
<blockquote>
<p>36-38. No soul is independent; every one is under the effects of one’s
own Karma. The Pundits that have realised the Truth, say that Karma is
of three kinds, Accumulated, Present, and Prârabdha? This whole world
is due to Kâla (Time), Karma (action) and Svabhâva (Nature); unless
the proper time comes, even the Devas cannot kill men. The men are
killed on account of some cause, immediate; but the Great Time is the
real Destroy</p>
<p><strong>3.20</strong></p>
</blockquote>
<p><br></p>
<blockquote>
<ol start="6">
<li>The Karmas done by Jîvas are of three kinds :-- auspicious, inauspicious and mixed (partly auspicious and partly inauspicious); of
which the auspicious is the Sattvik Karma, the inauspicious is the
Tamasik Karma and the mixed, is the Râjasic Karma. Thus have been said
by the Sages.</li>
<li><strong>These three again are subdivided into three. They are Sanchita (accumulated), Bhavisya (impending in future) and Prârabdha
(commenced). All these Karmas are in dwelling always with the body</strong></li>
</ol>
<p><strong>4.2</strong></p>
</blockquote>
<p><br></p>
<blockquote>
<ol start="18">
<li>Vâsudeva said :-- O blessed one! I now tell you what is truth and the matters connected with truth. 19-20. Effort, application and
manifestation of energy are certainly the duties of man; but their
effects are all under the Great Destiny or Fate. <strong>The Pundits knowing
the ancient lore say that there are three kinds of Karma mentioned in
the Purânas and Âgamas :-- First, the Sanchita Karma (done in past
births); the Prârabdha Karma, the Karma already done; and the Vartamân
Karma (Karma in hand).</strong></li>
<li><p>The Karma, auspicious and inauspicious, done in many previous lives and preserved in seed forms, remains always inherent in a human
soul. Urged on by this Karma, the Jîvas quitting their previous
bodies, enjoy Heaven or Hell as effects of these, their own acts.
22-23. According to their good or bad works, the Jîvas acquire the
higher happy body and enjoy various pleasures in the Heavens, or they
take up very painful vicious bodies and suffer various pains in hell.</p></li>
<li><p><strong>The Prârabdha Karma, those acts out of all the previous acts done in previous births that are fully mature and ready to yield their
fruits, cannot be averted;</strong> their effects must have to be experienced
and then they can die away; they cannot be expiated by penances or any
other remedial measures. Therefore you must hand over unconditionally
your new born babe unto the hands of Kamsa.</p></li>
</ol>
<p><strong>4.21</strong> </p>
</blockquote>
<p>So, the Hindu concept of rebirth and the three different kinds of Karmas well explain the situations like "good people but still facing troubles in life" or the opposite scenario.</p>
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<p>Is it possible to re-enter the birth and death cycle of life after one has achieved Moksha/Nirvana ?</p>
| 8878 | 8874 | 12 | 2 | 8874 | 6 | Is Life after Moksha possible? | 3 | 8878 | <p><strong>No. It's not possible.</strong><br>
After Moksha, a soul has become God by merging into the singularity of God. What God does, that soul does or what that soul does, the God does. Both are same.</p>
<p>The question rather should be, </p>
<blockquote>
<p>Is it <em>required</em> to have a life after Moksha?</p>
</blockquote>
<p>A soul with no desire left and who has conquered its <em>Rajo-Guna</em> (the mode of passion) will not have anything to do with the material world. Even that soul doesn't have to guide anyone, because tendency to guide or help is also a (selfless) desire.</p>
<p>All the entity come to manifested from unmanifested when the day of Brahma starts. Unmanifested is the actual nature of God, which is <em>Nirguna</em> (mode-less), <em>Nirvikara</em> (distorion-less) and <em>Nirpeksha</em> (non-relative). However with its own Yoga-maya, the unmanifested God can also take a manifested form of soul, superior than the others.</p>
<p>Presumably, your question is about the regular souls like us. When such soul realizes the God, it finally merges within the God's unmanifested form. <strong>It's like a water droplet merging into the ocean.</strong><br>
Can we say that when a new body is formed later, the same droplet is again attached? We can safely assume that it's gone for good! </p>
<p><a href="http://www.vedabase.com/en/bg/12/6-7">BG 12.6, 12.7</a></p>
<blockquote>
<p>But those who worship Me, giving up all their activities unto Me and
being devoted to Me without deviation, engaged in devotional service
and always meditating upon Me, having fixed their minds upon Me, O son
of Pṛthā – for them <strong>I am the swift deliverer from the ocean of birth
and death.</strong></p>
</blockquote>
<p><a href="http://www.vedabase.com/en/bg/13/24">BG 13.24</a></p>
<blockquote>
<p>One who understands this philosophy concerning material nature, the
living entity and the interaction of the modes of nature is sure to
attain liberation. He <strong>will not take birth here again</strong>, regardless of
his present position.</p>
</blockquote>
<p>The souls which are going to attain Moksha would enjoy within the present life as well:</p>
<p><a href="http://www.vedabase.com/en/bg/14/20">BG 14.20</a></p>
<blockquote>
<p>When the embodied being is able to transcend these three modes
associated with the material body, he can <strong>become free from birth,
death</strong>, old age and their distresses and can enjoy nectar even in
this life.</p>
</blockquote>
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<p>I heard that, after the Kurukshetra war, some of Krishna's wives were kidnapped by thieves.</p>
<p>If true, what are the reasons behind this?</p>
| 11806 | 8879 | 14 | 2 | 8879 | 8 | Is it true that thieves kidnapped some of Krishna's wives? | 3 | 11806 | <p>Yes. They were kidnapped as they saw <a href="https://hinduism.stackexchange.com/a/9995/3500">Samba, who was born with Amsa of Lord Shiva</a>, with lust. Samba was their son and due to this heinous act, they were cursed by Lord Krishna. This is explained in detail in <a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/matsya-mahapurana/vol-i/chapter-70/topic-1" rel="nofollow noreferrer">Chapter 70 of Matsya Purana</a>.</p>
<blockquote>
<p>Siva said— There will be 16,000 wives of Krspa in the Yuga mentioned
above. When once, in the spring time, those ladies, having decorated
themselves with ornaments, would be drinking together on the banks of
a pond studded with full budded lotus flowers, dancing with the wind
and resounding with the melodious notes of the cuckoo and musical
tunes of the big black bee, <strong>they will see Lord Sämba, beautiful like
Cupid, having eyes handsome like those of a gazelle, and wearing the
garlands of mälati, passing by.They will cast on him amorous glances,
their hearts being fired with lustful feelings and they being targets
of the arrows of Cupid.</strong> Lord Krsna will come to know all that with his
mental vision, and will curse them as follows: <strong>"Because you cherished
the desire of amorous pastime during my absence, all of you will be
taken away by bandits".</strong></p>
</blockquote>
<p><strong>How did they overcome this situation?</strong></p>
<blockquote>
<p>Then those ladies, overcome with grief on account of such a curse,
will please (by their prayers), when the Lord will say: "Dälbhya Rsi
of eternal soul, the favourite of the Brähmaqas, will teach you a
vrata, which will be the means of your liberation from the bondage and
which will actually free you all. This vrata will be of great benefit
of futurity. With these words, the Lord of Dvärävati (Dwaraka) left
them.</p>
</blockquote>
<p><strong>What previous karma made them get deluded by cupid?</strong></p>
<blockquote>
<p>Dälbhya said— "O Ladies! In the days gone by, all of you were sporting
in the Mänsarovara lake, when Närada, chanced to go there. Then you
were the daughters of Agni, in the form of nymphs. You did not salute
the sage, but asked him how Näräyma, the Lord of the universe, would
be your husband. Närada blessed you with the boon asked for, but also
cursed you for not saluting him. He said that, by giving away two
beddings, according to prescribed rites, on the twelfth day of the
bright fortnight, in the months of Caitra and Vaiéäkha you would get
Krsna as your husband in the next life." And cursed you as follows—
<strong>"Because in your conceit of beauty and prosperity you have omitted to
salute me before putting me this question, you will also be separated
from Krsna and will be lowered to the rank of public women, after
being forcibly carried away by thieves. In consequence of the curses
of Närada and Krsna you gave way to lustful feelings and have become
prostitutes.</strong></p>
</blockquote>
<p>Later Sage Dalbhya taught them a Vrata (ordinance) and they were relieved of that bad situation.</p>
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<p>In ancient times, there had been animal sacrifices at various Yagyas and rituals were performed by Brahmins for kings, while on the other hand they also used to advocate non-violence and preferred a vegetarian diet. How did these contradicting things coexist?</p>
| 8883 | 8882 | 13 | 2 | 8882 | 17 | What do the Vedas say about animal sacrifice? | 4 | 8883 | <p>Animal sacrifice, when performed properly according to Vedas, is an exception to the general rule about not harming living beings. <a href="http://www.sacred-texts.com/hin/sbe38/sbe38101.htm" rel="noreferrer">Here</a> is what Adi Shankaracharya says in his commentary on the Brahma Sutras:</p>
<blockquote>
<p>We proceed to refute the remark made by the pûrvapakshin that sacrificial works are unholy because involving harm done to animals ... Now from scripture we derive the certain knowledge that the gyotishtoma-sacrifice, which involves harm done to animals (i.e. the animal sacrifice), &c., is an act of duty; how then can it be called unholy?--<strong>But does not the scriptural precept, 'Do not harm any creature,' intimate that to do harm to any being is an act contrary to duty?--True, but that is a general rule, while the precept, 'Let him offer an animal to Agnîshomau,' embodies an exception; and general rule and exception have different spheres of application.</strong></p>
</blockquote>
<p>Ramanujacharya, in his commentary on the Brahma Sutras <a href="http://www.sacred-texts.com/hin/sbe48/sbe48342.htm" rel="noreferrer">here</a>, goes further and argues that animal sacrifice is not even contrary to the principle of Ahimsa, because the animal experiences rewards in the afterlife which far outweigh the momentary suffering it experiences:</p>
<blockquote>
<p><strong>For Scripture declares that the killing of sacrificial animals makes them to go up to the heavenly world, and therefore is not of the nature of harm.</strong> This is declared in the text, 'The animal killed at the sacrifice having assumed a divine body goes to the heavenly world'; 'with a golden body it ascends to the heavenly world.' An action which is the means of supreme exaltation is not of the nature of harm, even if it involves some little pain; it rather is of beneficial nature.--With this the mantra also agrees: 'Thou dost not die, thou goest to the gods on easy paths; where virtuous men go, not evil-doers, there the divine Savitri may lead thee.' <strong>An act which has a healing tendency, although it may cause a transitory pain, men of insight declare to be preservative and beneficial.</strong></p>
</blockquote>
<p>So it would be like taking your kid to the dentist; they may temporarily suffer some pain, but in the long-run it's beneficial.</p>
<p>As I discuss in <a href="https://hinduism.stackexchange.com/q/7947/36">this question</a>, Madhvacharya and Baladeva Vidyubhushana, the Dvaita and Gaudiya Vaishnava commentators on the Brahma Sutras, say much the same thing. In any case, this is largely a moot point, because almost no one performs the animal sacrifices described in the Vedas anymore. (This is due to a variety of factors like the rise of Buddhism and Jainism and the substitution of corn-flour animals by Madhvacharya.) Pretty much the only animal sacrifices performed in India nowadays are to goddesses like Kali, but I don't know of any statements in the Vedas that grant a similar exception to the principle of Ahimsa in that case.</p>
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<p>In the 10th Chapter of Srimad Bhagavad Gita, Sri Krishna said as follows:</p>
<blockquote>
<p>पवनः पवतामस्मि रामः शस्त्रभृतामहम्।</p>
<p>झषाणां मकरश्चास्मि स्रोतसामस्मि जाह्नवी।।10.31।।</p>
<p>"Among the purifiers (or the speeders) I am the wind; Rama among the
warriors am I; among the fishes I am the shark; among the streams I am
the Ganga."</p>
</blockquote>
<p>Now, a question arises as to which Rama was being referred to in this Sloka, was it Rama, the son of Dasaratha (or) Rama, the son of Jamadagni, as both of them preceded Sri Krishna.</p>
| 14667 | 8913 | 14 | 2 | 8913 | 7 | Krishna said in Bhagawad Gita that He is Rama among the weapon wielders. Whom was He referring to Rama (or) Parasurama? | 3 | 14667 | <p>Adi Sankaracharya in his <a href="https://www.scribd.com/doc/207110303/Gita-Press-Srimad-Bhagavad-Gita-With-Shankara-Bhasya-Sanskrit-Hindi" rel="noreferrer">Bhagavad Gita Bhashyam</a> says </p>
<p>रामः शस्त्रभृताम् अहं शस्त्राणां धारयितृृणां <strong>दाशरथी रामः</strong> अहम् ।</p>
<p>rāmaḥ śastrabhṛtām ahaṃ śastrāṇāṃ dhārayitṛṛṇāṃ <strong>dāśarathī rāmaḥ</strong> aham ।</p>
<p>Swami Dayananda Saraswati <a href="http://www.amazon.in/Bhagavad-Gita-Course-Volumes-English/dp/9380049390" rel="noreferrer">explains the Sankara's commentary</a> to this sloka as</p>
<p>Among those who wield weapons, I am Rama who is an avatara of Visnu
himself. The avatara in this human body of Rama had great prowess. Even with one
arrow he could dry up the ocean and perform incredible feats because his arrows had extraordinary powers. Since there are other powerful avataras also named Rama, like Parasurama and Balarama, Sankara says, <em>Dāśarathī Rāma</em>, who was the son of Dasaratha.</p>
<p>So it is Lord Rama, son of Dasaratha who is referred here to.</p>
<p>Hope this helps you.</p>
|
|
<p>In the following video, Dr. Zakir Naik says that Bhishma Pitamaha tells Yudhishtira that sacrificing a cow will <em>satisfy</em> their dead ancestors for a period of 1 year.</p>
<blockquote>
<p><a href="https://www.youtube.com/watch?v=KwoJhaWeQqk" rel="nofollow noreferrer">https://www.youtube.com/watch?v=KwoJhaWeQqk</a></p>
</blockquote>
<p>Is it right? Does the Mahabharata say so?</p>
| 8960 | 8958 | 7 | 2 | 8958 | 7 | Does Anushasan Parva, chapter 88 of the Mahabharata, allow cow sacrifice? | 5 | 8960 | <p>Yes, Bhishma does say that in <a href="http://www.sacred-texts.com/hin/m13/m13b053.htm" rel="nofollow noreferrer">chapter 88</a> of the Anushasana Parva of the Mahabharata:</p>
<blockquote>
<p>Listen to me, O Yudhishthira, what those Havis are which persons conversant with the ritual of the Sraddha regard as suitable in view of the Sraddha and what the fruits are that attach to each. With sesame seeds and rice and barley and Masha and water and roots and fruits, if given at Sraddhas, the Pitris, O king, remain gratified for the period of a month. Manu has said that if a Sraddha is performed with a copious measure of sesame, such Sraddha becomes inexhaustible. Of all kinds of food, sesame seeds are regarded as the best. With fishes offered at Sraddhas, the Pitris remain gratified for a period of two months. With mutton they remain gratified for three months and with the flesh of the hare for four. With the flesh of the goat, O king, they remain gratified for five months, with bacon for six months, and with the flesh of birds for seven. With venison obtained from those deer that are called Prishata, they remain gratified for eight months, and with that obtained from the Ruru for nine months, and with the meat of the Gavaya for ten months. With the meat of the buffalo their gratification lasts for eleven months. <strong>With beef presented at the Sraddha, their gratification, it is said, lasts for a full year.</strong> Payasa mixed with ghee is as much acceptable to the Pitris as beef. With the meat of the Vadhrinasa the gratification of the Pitris lasts for twelve years. The flesh of the rhinoceros, offered to the Pitris on the anniversaries of the lunar days on which they died, becomes inexhaustible. The potherb called Kalasaka, the petals of the Kanchana flower, and meat of the goat also, thus offered, prove inexhaustible. </p>
</blockquote>
<p>Pitris are spirits of departed ancestors, by the way. In any case, see my answer <a href="https://hinduism.stackexchange.com/a/8883/36">here</a> for the moral justification of animal sacrifice.</p>
<p>Also, it should be noted that the Brahma Vaivarta Purana says that offering meat at the Shraddha ritual is not permitted in the Kali Yuga:</p>
<blockquote>
<p>In this Age of Kali, five acts are forbidden: the offering of a horse in sacrifice, the offering of a cow in sacrifice, the acceptance of the order of sannyāsa, <strong>the offering of oblations of flesh to the forefathers</strong>, and a man’s begetting children in his brother’s wife.</p>
</blockquote>
<p>Now like many verses in the Brahma Vaivarta Purana, some consider this verse to be an interpolation. But this is a moot point, because pretty much no one offers meat in Shraddha nowadays; they use one of the options referred to by Bhishma that don't involve meat.</p>
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<p>We know that Hindu Scriptures are classified as:</p>
<ul>
<li>Shruti: "Which is heard", divine origin, authored by God.</li>
<li>Smriti: "Which is remembered", attributed to an author, derivative work.</li>
</ul>
<p>Now I am confused: Is Bhagvad Gita considered Shruti or Smriti? Because: </p>
<ul>
<li>It is also divine origin (authored by God), so can be considered <strong>Shruti</strong></li>
<li>It is part of Mahabharata which is a Smriti literature, so can be considered <strong>Smriti</strong></li>
</ul>
<p>I found the application of Bhagvad Gita to be very important; you may find its reference in many <a href="https://hinduism.stackexchange.com/search?tab=votes&q=is%3aanswer%20BG">answers</a> on this site. It is one of the Prasthanatrayi for vedanta.</p>
| 11684 | 8959 | 13 | 2 | 8959 | 11 | Is Bhagavad Gita text Shruti or Smriti? | 4 | 11684 | <ul>
<li><p>According to <a href="https://en.wikipedia.org/wiki/Prasthanatrayi" rel="nofollow noreferrer">Prasthanatrayi</a> concept of <a href="https://en.wikipedia.org/wiki/Vedanta#Three_basic_texts" rel="nofollow noreferrer">Vedanta</a>, Bhagavad Gita is considered as <strong>Smriti</strong> Prashthana.</p>
<p>As presented in <a href="http://www.shastras.com/brahma-sutra/" rel="nofollow noreferrer">forward by T.M.P Mahadevan</a> in <a href="https://archive.org/stream/BrahmaSutraBhasyaGambhirananda/Brahma-sutra-bhasya-Of-Sri-Sankaracarya_Gambhirananda#page/n9/mode/2up" rel="nofollow noreferrer">English translation of BrahmaSutra Bhasya of Adi Shankaracharya by Swami Gambhirananda</a>:</p>
<blockquote>
<p>.......The Bhagavad-Gita comes next only to the Upanishads. It is given a status which is almost equal to that of the Upanishads. As embodying the teachings of Sri Krishna and as constituting the cream of the Epic Mahabharata, the Bhagavad-Gita occupies a unique place in the Vedantic tradition. A popular verse compares the Upanishads to the cows, the Bhagavad-Gita to the milk, Sri Krishna to the milkman, Arjuna, the Pandava hero, to the calf and the wise people to the partakers of the milk. Sri Sankara describes the Bhagavad-Gita as the quintessence of the teaching of the entire Veda (samasta-vedartha-sarasangraha-bhutam). <strong>As this text forms a part of the Mahabharata which is a Smriti (the remembered, ie., secondary text based on the Veda), it is called Smriti-prasthana.</strong>.....</p>
</blockquote></li>
</ul>
<hr>
<ul>
<li><p>Aacharyas like Adi Shankaracharya etc. also mention Bhagavad Gita's verse as <strong>Smriti</strong> in his Bhashya.</p>
<p>For example, <a href="https://archive.org/details/katha_upanishad_bhashya_201803/page/n23" rel="nofollow noreferrer">Adi Shankaracharya's Bhashya on Katha Upanishad 3.1.11</a>:</p>
<blockquote>
<p>अत एव च गन्तृणां सर्वगतिमतां संसारिणां परा प्रकृष्टा गतिः <strong>"यद्गत्वा न निवर्तन्ते" (गीता ८/२१ ; १५/६) इति स्मृतेः</strong> ।।११।।</p>
</blockquote>
<p>Here he cited BG 8.21 and 15.6 quoting "yadgatvā na nivartante" means "reaching which they do not return." and said <strong>as per Smriti</strong></p></li>
<li><p>Brahma Sutra itself meant Bhagavad-Gita as Smriti:</p>
<blockquote>
<p>अपि च स्मर्यते।।2.3.45।।</p>
</blockquote>
<p><a href="http://sacred-texts.com/hin/sbe38/sbe38046.htm" rel="nofollow noreferrer">According to Adi Shankaracharya's Bhashya:</a></p>
<blockquote>
<ol start="45">
<li>Moreover it is so stated in Smriti.</li>
</ol>
<p>In the <strong>Îsvaragitâs (Bhagavad-gîtâ)</strong> also it is said that the soul is a part of the Lord, 'an eternal part of me becomes the individual soul in the world of life' (<strong>Bha. Gî. XV, 7</strong>)</p>
</blockquote></li>
</ul>
|
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<p>We know that the complexion of Lord Vishnu / Krishna is dark (<em>shyam varna</em>) but what is the complexion of Lord Shiva, dark or white?</p>
| 8973 | 8962 | 14 | 2 | 8962 | 17 | Is Lord Shiva dark in complexion? | 6 | 8973 | <p>Lord Shiva's Complexion was described in <strong>Chapter Four (Cancula's Salvation)</strong> of <strong>Shiva Purana Mahatyam</strong> in <strong>Shiva Puranam</strong>. You can see that from <a href="http://dspace.wbpublibnet.gov.in:8080/jspui/bitstream/10689/20655/3/Part1_Chapter1_1-80p.pdf" rel="noreferrer">here</a>.(Page 18)</p>
<blockquote>
<ol start="42">
<li><p>She saw the three-eyed Mahadeva, the eternal, being served devotedly by Brahma,Vishnu and other gods.</p>
</li>
<li><p>He had the brilliance of ten million suns and was reverently served by Ganesha, Bhrngi, Nandisa, Virabhadreshwara and others.</p>
</li>
<li><p>His neck had a blue hue ; he had five faces, three eyes , the cresent moon as crest-ornament and his left hand was apportioned to Gauri , who had the brilliance of lighting.</p>
</li>
<li><p><em><strong>He was white in complexion like camphor and wore all ornaments. Besmeared with white ashes all over the body</strong></em> and clad in white clothes,he shone brilliantly.</p>
</li>
<li><p>The woman Cancula became highly delighted on seeing Shankara.In her flutter of delight she bowed again and again to Him.</p>
</li>
</ol>
</blockquote>
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<p>How do you go about refuting a <a href="https://en.wikipedia.org/wiki/Feminism" rel="noreferrer">feminist</a>'s (male or female) claim that the Vedas, epics like Ramayana and Mahabharata were authored by male persons, so no wonder some of the principles, ideologies and ways of life prescribed are pro-male/<a href="https://en.wikipedia.org/wiki/Chauvinism#Male_chauvinism" rel="noreferrer">male-chauvinistic</a> and are meant to suppress women?</p>
<p>The speaker in <a href="https://www.youtube.com/v/pOuEGSFp0Iw?start=159&end=278&autoplay=1" rel="noreferrer">this YouTube video</a> jokingly points out that Sita could have very well asked Rama to accompany her into the fire to prove <em>together</em> that their sanctity is intact.</p>
<p>In <a href="https://en.wikipedia.org/wiki/Anushasana_Parva#Duties_and_rights_of_women" rel="noreferrer">Anushasana Parva of Mahabharatha</a>, Bhishma says:</p>
<blockquote>
<p>The goddess (Lakshmi) asserts she does not reside in a woman who is sinful, unclean, <strong>always disagreeing with her husband</strong>, has no patience or fortitude, is lazy, quarrelsome with her neighbors and relatives.</p>
</blockquote>
<p>...implying the husband is usually right.</p>
<p><strong>In defense:</strong></p>
<p>Regarding the Vedas, it can be argued that they are <a href="https://en.wikipedia.org/wiki/Apauru%E1%B9%A3ey%C4%81" rel="noreferrer"><em>Apauruṣeyā</em></a> (authorless or written by gods) hence were written neither by male nor female person.</p>
| 8989 | 8981 | 12 | 2 | 8981 | 11 | Feminist's claim that the Vedas, Ramayana and Mahabharata were written by male writers | 3 | 8989 | <h1>tl;dr</h1>
<p>It's true that the scriptures indeed prescribe principles, ideologies and ways of life which are pro-male. But it's based on physical & mental attributes associated with male-female body & mind.<br>
In other context, during <em>Anushasana Parva</em>, <a href="http://www.sacred-texts.com/hin/m13/m13b010.htm" rel="noreferrer">Bhishma also described women</a> in highest regard:</p>
<blockquote>
<p><sub>Respect, kind treatment, and everything else that is agreeable, should all be given unto the maiden whose hand is taken in marriage. Her sire and brothers and father-in-law and husband's brothers should show her every respect and adorn her with ornaments, if they be desirous of reaping benefits, for such conduct on their part always leads to considerable happiness and advantage. If the wife does not like her husband or fails to gladden him, from such dislike and absence of joy, the husband can never have issue for increasing his race. <strong>Women, O king, should always be worshipped and treated with affection. There where women are treated with respect, the very deities are said to be filled with joy.</strong> There where women are not worshipped, all acts become fruitless. If the women of a family, in consequence of the treatment they receive, grieve and shed tears, that family soon becomes extinct. Those houses that are cursed by women meet with destruction and ruin as if scorched by some Atharvan rite. Such houses lose their splendour.</sub></p>
</blockquote>
<p>According to Vedic scriptures, it's believed by saints that Women cannot be happy on their own. This should be the reason, why Bhisma discussed certain rules, which are apparently seems little hard in today's time.</p>
<blockquote>
<p><sub>There is the well-known declaration of the scriptures that <strong>women are incompetent to enjoy freedom</strong> at any period of their life. <em>If this were not the path trodden by the righteous, how could this scriptural declaration exist?</em> ... In childhood, the sire protects her. The husband protects her in youth. When she becomes old, her sons, protect her. <strong>At no period of her life does woman deserve to be free.</strong></sub></p>
</blockquote>
<hr>
<p>Since you are asking about "how to defend/refute"; Your answer depends on the "predominant" quality (<em>Guna</em>) of the audience.</p>
<h1>Answer to <em>Tamasic</em> (<em>Mithyachari</em>, Ignorant, Argumentative)</h1>
<p>They might have come across male chauvinism & women suppression somewhere (media, magazine, TV, movies, friends) and just based on their gut feeling, be it right or wrong, they will make some non-sense arguments with you. If you too argue with patience for a while, you can see their voice raising, anger, frustration, making faces, jokes, making fun in front/behind you. Answer to such people (don't lie but just avoid them):</p>
<p><em>"hmmm .. even Krishna also says in Gita that women are of lower birth. Isn't it strange?"</em><sup>[1]</sup></p>
<p>Nevertheless, if you are successful in convincing them sweetly, then those may become your followers!</p>
<h1>Answer to <em>Rajasic</em> (<em>Dambhi</em>, Passionate, Debater)</h1>
<p>Such people consider, "winning a habit" or "success a journey". They are not foolish or senseless but often well versed with their convenient knowledge. They may not open their horizon if not treated in certain way and would find ways to prove their point to win over you for their pride. </p>
<p>Though they hardly surrender, if they are helplessly proven wrong, then they might end up hurting you or even create a propaganda. Since they are intelligent (not enlightened), it's your duty not to misguide them just to serve their ego, yet be very brief. Answer to such people: </p>
<p><em>"Rama, Krishna, Bhishma said such pro-male ideologies in a time when there were no female foeticides, no wife beatings, no restrictions from social interactions, no honor killings, no dowry harassments. Hence their view was neutral and eternal. If you feel that either they or their teachings were non-sense, then better to leave the discussion here.</em><br>
<em>If ideology of unequal rights to male/female is wrong according to some people's opinions, then it's a stalemate or deadlock of their trust."</em></p>
<p>Depending on their readiness, you may also disclose some of the details from below, but be careful. You may end up inviting more trouble while fixing one. First you have to explain <em>Varna Vyavastha</em><sup>[2]</sup>, but then the anti-caste people will be hurt. When you explain the real definitions of 4 <em>Varnas</em>, then the so called higher castes (just due to surnames) would be hurt. All these troubles also don't guarantee that your male-female differentiation would be accepted. :-)</p>
<h1>Answer to <em>Sattvik</em> (<em>Sthitapragya</em>, Calm, Knowledge seeker)</h1>
<blockquote>
<p>Stree(woman) = Shakti(power)</p>
</blockquote>
<p>Women forms are integral part of Vedic culture. They are prayed in form of <em>Shakti</em>, which is evident as their association with many deities. <em>Shakti</em>/<em>Stree</em> has right to choose their responsible <em>Swami</em> (<em>Swayam-Vara</em>). <strong>Swa-dharma of <em>Shakti</em>/<em>Stree</em> is to get molded & acts in accordance of its <em>Swami</em>(master). That's why a wife is called <em>Ardhaangini</em> (half body of husband).</strong> She acts as of her husband commands to his own self. </p>
<p>Due to moldable nature, due importance is given of securing women. Arjuna feared that post Mahabharata, if women of all warriors get polluted (i.e. marrying to anyone due to lack of men), then the whole society will be vanished.<sup>[3]</sup></p>
<p>Wise man doesn't give controls to the <em>Rajo Guna</em>, which usually prevails in women.<br>
Like "power", women naturally have a nature of attachment. Various attachments are associated with <em>Rajas</em>. It supposedly increases during <a href="https://en.wikipedia.org/wiki/Menstrual_cycle" rel="noreferrer">MC</a>, hence it's called <em>Rajaswala</em>. Draupadi was dragged by Dushasana during her this period and she remained so attached to the destruction of the Kauravas, that before Krishna's final peace negotiation, she asked "What will happen to her insult, should the Kauravas agree for peace?!"<br>
Hence, among 3 <em>Gunas</em>, <em>Rajas</em> is the one which must be consciously controlled<sup>[4]</sup>.</p>
<p>Some may ask, why women are compared with <em>Shudra</em>s (as of it's insulting). We should remember that a soul/<em>jiva</em> holding certain body is independent of gender & division. According to <em>Karma</em>, it has acquired certain type of material nature constituting certain division and gender. Similar traits of moldable nature and surrendership are defined for <em>Shudra</em>s too.<br>
<em>Shudra</em>s are not so called lower castes, but they are just "trainees" in any given fields<sup>[5]</sup>. In today's hybrid time, we associate the divisions with surnames or body characteristics, i.e. <em>Brahmin, Kshatriya, Vaisya, Shudra</em>; or even <em>Stree, Purusha</em>. Which is not correct. It should be done with respect to <em>tendency/Swabhaav</em> and <em>duty/Dharma</em>; i.e. <em>Swa-Dharma</em>.</p>
<p>In a society, <em>Brahmin</em>s will be least<sup>[6]</sup> in numbers, little more will be <em>Kshatriya</em>s<sup>[7]</sup>, many more will be <em>Vaisya</em>s and most will be <em>Shudra</em>s. Especially in today's time, all those who do job and earn money for well being can be considered <em>Shudra</em>s (ignore their surnames). A <em>Shudra</em> trained under <em>Brahmin/Kshatriya/Vaisya</em> becomes <em>Brahmin/Kshatriya/Vaisya</em> after perseverance (call it <em>Yajna</em>). This 4 <em>Varna</em>s are eternal and are not limited to India but all human societies<sup>[8]</sup> Similarly a woman married to the man of X division becomes X herself.</p>
<p>After reading above, if we refer to what Bhishma says in <em>Anushasana Parva</em>, it's easily understandable that mother goddess who is <em>Shakti</em> will not reside in those women who are not acting according to Lakshmi's (<em>Stree</em>) own Swa-Dharma which is surrendering to Swami. It's so trivial!</p>
<h1>Answer to <em>Atman</em> (<em>Brahman</em>, inner self, soul)</h1>
<p><sup>[9]</sup></p>
<p><sub> <strong>References</strong> (taken from vedabase.com; need better translation)</sub> </p>
<blockquote>
<p><sub>[1] <a href="http://www.vedabase.com/en/bg/9/32" rel="noreferrer">BG 9.32</a> — O son of Pṛthā,
those who take shelter in Me, though they be of lower birth – women,
vaiśyas [merchants] and śūdras [workers] – can attain the supreme
destination. </sub></p>
<p><sub> [2] <a href="http://www.vedabase.com/en/bg/4/13" rel="noreferrer">BG 4.13</a> — 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.</sub></p>
<p><sub>[3] <a href="http://www.vedabase.com/en/bg/1" rel="noreferrer">BG 1.40, 1.41, 1.42</a> — When
irreligion is prominent in the family, O Kṛṣṇa, the women of the
family become polluted, and from the degradation of womanhood, O
descendant of Vṛṣṇi, comes unwanted progeny. — An increase of unwanted
population certainly causes hellish life both for the family and for
those who destroy the family tradition. The ancestors of such corrupt
families fall down, because the performances for offering them food
and water are entirely stopped. — By the evil deeds of those who
destroy the family tradition and thus give rise to unwanted children,
all kinds of community projects and family welfare activities are
devastated. </sub></p>
<p><sub>[4] <a href="http://www.vedabase.com/en/bg/3/37" rel="noreferrer">BG 3.37</a> — The Supreme
Personality of Godhead said: It is lust only, Arjuna, which is born of
contact with the material mode of passion and later transformed into
wrath, and which is the all-devouring sinful enemy of this world.</sub></p>
<p><sub>[5] <a href="http://www.vedabase.com/en/bg/18/44" rel="noreferrer">BG 18.44</a> — Farming,
cow protection and business are the natural work for the vaiśyas, and
for the śūdras there are labor and service to others.</sub></p>
<p><sub>[6] <a href="http://www.vedabase.com/en/bg/18/42" rel="noreferrer">BG 18.42</a> —
Peacefulness, self-control, austerity, purity, tolerance, honesty,
knowledge, wisdom and religiousness – these are the natural qualities
by which the brāhmaṇas work.</sub></p>
<p><sub>[7] <a href="http://www.vedabase.com/en/bg/18/43" rel="noreferrer">BG 18.43</a> — Heroism,
power, determination, resourcefulness, courage in battle, generosity
and leadership are the natural qualities of work for the
kṣatriyas.</sub></p>
<p><sub>[8] <a href="http://www.vedabase.com/en/bg/18/431" rel="noreferrer">BG 18.41</a> — Brāhmaṇas,
kṣatriyas, vaiśyas and śūdras are distinguished by the qualities born
of their own natures in accordance with the material modes, O
chastiser of the enemy.</sub></p>
<p><sub>[9] <a href="https://en.wikipedia.org/wiki/Ramana_Maharshi#Silence" rel="noreferrer">Ramana
Maharshi</a>:
<em>Silence is the true & perfect upadesa.</em></sub></p>
</blockquote>
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<ul>
<li><p>What is the Pashupatastra?</p></li>
<li><p>Why did Lord Shiva get it in first place?</p></li>
<li><p>Did Arjuna really use it in the Kurukshetra war? If he didn't, why did he get it from Lord Shiva?</p></li>
<li><p>Was it the all-knowing Krishna who urged Arjuna to acquire this <em>astra</em>?</p></li>
<li><p>With regard to today's nuclear weapons, it is often said that they would result in <a href="https://en.wikipedia.org/wiki/Mutual_assured_destruction">MAD (Mutually Assured Destruction)</a> meaning both the assailant and the target would be destroyed. However, owning one supposedly has the advantage of being used as a deterrent, so in hindsight, was that Pashupatastra's real purpose in the Mahabharatha war?</p></li>
</ul>
| 13621 | 8997 | 11 | 2 | 8997 | 7 | What is the Pashupatastra? Did Arjuna use it in the Kurukshetra war? | 6 | 13621 | <h3>1) What is Pashupatastra ?</h3>
<p>Pashupatastra is the personal favourite weapon of Lord Shiva.</p>
<p>Just like weapons of Lord Brahma,</p>
<blockquote>
<p>= Brahmastra, Brahmashirastra, etc...</p>
</blockquote>
<p>weapons of Lord Vishnu,</p>
<blockquote>
<p>= Narayanastra, Vaishnavastra, etc..</p>
</blockquote>
<p>similarly weapons of Lord Shiva,</p>
<blockquote>
<p>= Pashupatastra, Maheswarastra, Raudrastra, etc...</p>
</blockquote>
<p><strong>Literally,</strong></p>
<blockquote>
<p>Pasupatastra = Weapon of Pasupati</p>
</blockquote>
<p>So, there can be two category. One is special Pasupatastra (which Arjuna received) which is very powerful. One General Category can fall as denoting weapon of Pasupati (ie. It may be any weapons containing power of Pasupati).</p>
<p>General category Pasupatastra is described one time in Mahabharat. It was used by Drona and Arjuna simply destroyed it. It was not that special Pasupatastra received by Arjuna as Arjuna cuts it simply. Also, Lord Shiva had told 'No man know it..' while giving Pasupatastra to Arjuna. So, it is not that special Pasupatastra. It is just used to denote weapon presided by some subtle power of Pasupati.</p>
<blockquote>
<p> When Drona failed to gain any ascendency over the son of Pandu, the son of Bharadwaja, that warrior acquainted with the course of all weapons, invoked into existence the Aindra, <strong>the Pasupata,</strong> the Tvashtra, the Vayavya, and the Yamya weapons. As soon as those weapons, issued from Drona's bow, <strong>Dhananjaya destroyed them quickly.</strong> <em>[Drona Parva chapter 188]</em></p>
</blockquote>
<p>However generally if we call Pashupatastra then the special weapon (which Arjuna had received) is understood.</p>
<p>Lord Shiva himself describes here what Pashupatastra is:</p>
<blockquote>
<p>Bhava replied, <strong>'O powerful one. I will give to thee that favourite weapon of mine called the Pasupata.</strong> O son of Pandu, thou art capable of holding, hurling, and withdrawing it. <strong>Neither the chief himself of the gods, nor Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How could men know anything of it?</strong> But, O son of Pritha, this weapon should not be hurled without adequate cause; for <strong>if hurled at any foe of little might it may destroy the whole universe. In the three worlds with all their mobile and immobile creatures, there is none who is incapable of being slain by this weapon. And it may be hurled by the mind, by the eye, by words, and by the bow.'"</strong> [VanaParva Chapter 60]</p>
</blockquote>
<h3>2)Why did Lord Shiva get it in first place?</h3>
<p>It is personal weapon of Pasupati. So it is always with him.</p>
<blockquote>
<p>Bhava replied, 'O powerful one. <strong>I will give to thee that favourite weapon of mine called the Pasupata.</strong> O son of Pandu, thou art capable of holding, hurling, and withdrawing it. Neither the chief himself of the gods, nor Yama, nor the king of the Yakshas, nor Varuna, nor Vayu, knoweth it. How could men know anything of it? <em>[VanaParva Chapter 60]</em></p>
</blockquote>
<p>Lord Shiva had united Pasupatastra with Shaft used in the Tripura Dahana incident:</p>
<blockquote>
<p><strong>Then Sarva, having stringed his bow and
aimed that shaft with which he had united the Pasupata weapon, waited thinking of the triple city.</strong> And O king, as Rudra thus stood, holding his bow, the three cities during that time became united. When the
three cities, losing their separate characters became united, tumultuous became the joy of the high-
souled gods. Then all the gods, the Siddhas, and the great Rishis, uttered the word Jaya, adoring
Maheshwara. <em>[Karna Parva Chapter 34]</em></p>
</blockquote>
<h3>3) Was it the all-knowing Krishna who urged Arjuna to acquire this astra?</h3>
<p>Arjuna had received Pasupatastra two times from Lord Shiva. At first time by the words of Indra, Arjuna starts penance for Lord Shiva:</p>
<blockquote>
<p><strong>Thus addressed, the slayer of Vritra,</strong> worshipped of the worlds, consoling him with gentle words, spare unto the son of Pandu, saying, '<strong>When thou art able to behold the three-eyed trident-bearing Siva, the lord of all creatures, it is then, O child, that I will give thee all the celestial weapons.</strong> Therefore, strive thou to obtain the sight of the highest of the gods; for it is only after thou hast seen him. O son of Kunti, that thou will obtain all thy wishes.' Having spoken thus unto Phalguna, Sakra disappeared then and there, and Arjuna, devoting himself to asceticism, remained at that spot." <em>[VanaParva chapter 37]</em></p>
</blockquote>
<p>But as long time had passed Arjuna forgots the knowledge to invoke Pasupatastra during Kurukshetra war. Thus before the day of Jayadratha Vadh Lord Krishna by Yogic path took him to Kailash to receive Pasupatastra again.</p>
<blockquote>
<p>Through his grace thou shalt obtain that rich possession.' Hearing these words of Krishna, Dhananjaya, having touched water, sat on the earth with concentrated mind and thought of the god Bhava. After he had thus sat with rapt mind at that hour called Brahma of auspicious indications, Arjuna saw himself journeying through the sky with Kesava. <em>[Drona Parva Chapter 80]</em></p>
</blockquote>
<p>Then both of them gratified Lord Shiva and Arjuna received Pasupatastra one more time.</p>
<blockquote>
<p>And the god also granted him the terrible Pasupata weapon and the accomplishment of his vow. <strong>Then having thus once more obtained the Pasupata weapon from the supreme god,</strong> the invincible Arjuna, with hair standing on end, regarded his business to be already
achieved. Then Arjuna and Krishna filled with joy, paid their adorations unto the great god by bowing their heads. And permitted by Bhava both Arjuna and Kesava, those two heroes, almost immediately
came back to their own camp, filled with transports of delight. <em>[Drona Parva Chapter 80]</em></p>
</blockquote>
<h3>4)Did Arjuna really use it in the Kurukshetra war? If he didn't, why did he get it from Lord Shiva?</h3>
<p>Pashupatastra was never used in Kurukshetra war. There is popular misconception that Arjuna had used it to slay Jayadratha. It is not true.</p>
<p>Arrow which killed Jayadratha was like this:</p>
<blockquote>
<p>Sorely afflicting those mighty car-warriors of thy army thus, the son of Pandu took up a terrible arrow of fiery splendour. Looking like the thunderbolt of Indra, and inspired with divine mantras, that formidable arrow was capable of bearing any strain. And it had been always worshipped with incense and garlands of flowers. Duly inspiring it (by mantras) with the force of the thunderbolt, that descendant, of Kuru, viz., the mighty-armed Arjuna, fixed it on Gandiva. <em>[Jayadratha Vadh Parva]</em></p>
</blockquote>
<p><strong>Then why Did Lord Krishna took him to Kailash to receive Pasupatastra before the day of Jayadratha Vadha?</strong></p>
<p>It is because just knowledge of invoking Pasupatastra is sufficient to make one victorious and powerful. It works subtly.</p>
<blockquote>
<p>And then that hero, of eyes like lotus leaves, and possessed of great energy, said these words for the benefit of Pandu's son who had resolved upon the slaughter of the ruler of the Sindhus, <strong>'O Partha, there is an indestructible, supreme weapon of the name of Pasupata.</strong> With it the god Maheswara slew in battle all the Daityas! <strong>If thou rememberest it now, thou shalt then be able to slay Jayadratha tomorrow.</strong> If it is unknown to thee (now), adore within thy heart the god having the bull for his mark. Thinking of that god in thy mind, remember him, O Dhananjaya! <em>[Drona Parva Chapter 80]</em></p>
</blockquote>
<p>Furthermore, Pasupatastra is not a weapon which is to be hurled to mortals. It was to be used only in extreme emergency.</p>
<blockquote>
<p>Then the god Tryamvaka said unto me, 'I will give. O Pandava, my own weapon Raudra shall attend upon thee.' Thereupon Mahadeva, well-pleased, granted to me the mighty weapon, Pasupata. And, having granted that eternal weapon, he also said unto me, <strong>This must never be hurled at mortals. If discharged at any person of small energy, it would consume the universe.</strong> Shouldst thou (at any time) be hard pressed, thou mayst discharge it. And when all thy weapons have been completely baffled, thou mayst hurl it.' <em>[Vana Parva chapter 166]</em></p>
</blockquote>
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<p>As we used to say <code>Ram Ram</code> or <code>Jay Shree Krishna</code> to greet when we meet someone, what is the proper <strong>good bye</strong> greeting in Hinduism? </p>
<p>I used to say 'bye, take care', but I want to change this to a proper way.</p>
<p>Is there any resource which mentions how to say <strong>hello</strong> and <strong>bye</strong> religiously?</p>
<p>As I'm a Hindu who lives in a Muslim country where they say '<a href="https://en.wikipedia.org/wiki/Khuda_Hafiz" rel="noreferrer">Allah Hafiz</a>', I want to know something for Hindus as well.</p>
| 9013 | 9010 | 9 | 2 | 9010 | 11 | What is the proper way to say 'good bye' in Hinduism? | 3 | 9013 | <p>In our culture we never say Good bye , we say come back again , I am Gujarati we used to say come back again, In Gujarati we says "chaalo aavjo(ચલો અવોજો)" means come back again. And "Tack care is there every time". but we never say Good Bye & we also says Pranam & take Permission for go outside, from our elders and they give us blesses.</p>
<blockquote>
<p>पुनदर्शनाय punadarzanAya - phrase - good bye</p>
<p>यानं आगतं, <strong>आगच्छामि</strong> yAnaM AgataM, AgacchAmi - sent. - The bus has come, good bye.</p>
<p>पुनः मिलामः punaH milAmaH - phrase - bye</p>
</blockquote>
<p>In sanskrit we says <strong>पुनदर्शनाय</strong> means come back again or see you next time for Good Bye</p>
<p>or also we can say</p>
<p><strong>आगच्छामि</strong> means Good Bye</p>
<p><a href="http://spokensanskrit.de/index.php?script=HK&beginning=0+&tinput=bye+&trans=Translate&direction=AU" rel="nofollow noreferrer">find here</a></p>
<p><strong>hello</strong> means simply we can says <strong>Pranam or Namskar</strong></p>
<p><a href="http://spokensanskrit.de/index.php?tinput=hello&direction=ES&script=HK&link=yes&beginning=0" rel="nofollow noreferrer">click here for Hello</a></p>
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<p>'Sraddha' (death anniversary) is performed every year by Hindu. if the departed soul takes rebirth as believed, it is in some physical form . Then how does those rituals reach to ancestors? So some or other is performing those rituals for our souls at present even though we exist? </p>
<p>I found some answers in this <a href="https://www.quora.com/Why-do-Hindus-believe-in-doing-Srardham-annual-death-anniversary-of-ancestors-even-though-they-believe-in-the-concept-of-rebirth" rel="nofollow">link</a>, but felt it was all opinion based. </p>
<p>I Was looking something from the scriptural point of view. Like how does it explain the whole rebirth concept behind the ritual?</p>
| 9047 | 9019 | 5 | 2 | 9019 | 4 | Why do Hindus believe in doing 'Sraddha ' (annual death anniversary) of ancestors, even though they believe in the concept of rebirth? | 5 | 9047 | <p>First, there is no guarantee that one will take birth right after one dies. There is usually an undefined time lapse between births because the next upadhi may not yet be ready. </p>
<p>Secondly, The offerings you offer to ancestors reach them in a form suitable to their current upadhi. For example, if the person has taken birth as a snake, your offering gets transformed into air and reaches the manes. So on and so forth. If they are in swarga, it will reach them as amRta. The accompanying mantra has this power. It is similar to money being deposited in one city and being withdrawn in another city and even in another country in that country's currency. This analogy is given by Sringeri Jagadguru Sri Bharati Tirtha Mahaswami. </p>
<p>One must never shirk one's responsibility towards one's pitR's </p>
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<p>While explaining Karma Yoga to Arjuna, Sri Krishna says:</p>
<blockquote>
<p>देवान्भावयतानेन ते देवा भावयन्तु वः।
<br>परस्परं भावयन्तः श्रेयः परमवाप्स्यथ।। 3.11</p>
<p>Meaning: You nourish the gods with this. Let those gods nourish you. Nourishing one another, you shall attain the supreme Good.</p>
<p>इष्टान्भोगान्हि वो देवा दास्यन्ते यज्ञभाविताः।
<br>तैर्दत्तानप्रदायैभ्यो यो भुङ्क्ते स्तेन एव सः।। 3.12</p>
<p>Meaning: Being nourished by sacrifices, the gods will indeed give you the coveted enjoyments. He is certainly a theif who enjoys what have been given by them without offering (these) to them.'</p>
<p>अन्नाद्भवन्ति भूतानि पर्जन्यादन्नसम्भवः।
<br>यज्ञाद्भवति पर्जन्यो यज्ञः कर्मसमुद्भवः।। 3.14</p>
<p>Meaning: From food are born the creatures; the origin of food is from rainfall; rainfall originates from sacrifice; sacrifice has action as its origin.</p>
</blockquote>
<p>My doubt is whether Sri Krishna, by using the word "Yagna", was referring to Pancha Yagna - Deva, Pitr, Manushya, Bhuta and Brahma Yagnas (or) the Yagnas that we all see in movies?</p>
| 27593 | 9042 | 8 | 2 | 9042 | 2 | What are the Yagnas Sri Krishna was referring to in Srimad Bhagavad Gita? | 4 | 27593 | <p>Typically when someone says <em>"<strong>Yagnya</strong>"</em> (or <em>"Yajna"</em>), we visualize following or something similar:<br>
<img src="https://i.stack.imgur.com/zD1FWm.jpg" alt="yajna"></p>
<p>To avoid such impression, many translators use the word "<strong>sacrifice</strong>", which is also famous in various <a href="http://spokensanskrit.org/index.php?tran_input=yajJa&direct=se&script=hk&link=yes&mode=3" rel="nofollow noreferrer">Sanskrit dictionaries</a>.<br>
But, then we imagine following:<br>
<img src="https://i.stack.imgur.com/UzQq6m.gif" alt="sacrifice"></p>
<p>In this case, Shri Krishna is not talking about such limited scoped aspects. Because, in today's time, it will be easily rejected by the most populace, as such activities don't render anything. </p>
<ul>
<li><em>"Homa Havana"</em> is only 1 type of <em>"Yajna"</em>, but not all </li>
<li><em>"Bali/Ahuti"</em> is only 1 type of "Sacrifice", but not all</li>
</ul>
<p>Anyone resorting to such activities in today's time, might be considered <em>TAmasik</em> (ignorant), if done blindly.</p>
<hr>
<p>He is talking about all the eras, past-present-future.<br>
The correct <em>interpretation</em> for lord's words about "<em>Yajna</em> / sacrifice" should be <strong>"To put Efforts"</strong>, viz. endeavour.<br>
Keeping this in mind, let's see better translations of this verses by Gambhirananda:</p>
<blockquote>
<p>BG 3.11 - You nourish the gods with this. Let those gods nourish you. Nourishing one another, you shall attain the supreme good.<br>
BG 3.12 - Being nourished by <em>sacrifices</em> (i.e. efforting), the gods will indeed give you the coveted enjoyments. He is certainly a theif who enjoys what have been given by them without offering (these) to them.<br>
BG 3.13 - By becoming partakers of the remembers of sacrifices, they become freed from all sins. But the unholy persons who cook for themselves, they incur sin.</p>
</blockquote>
<p>Here it's also important to note that "Deva" means those natural elements, which have divine properties (<em>Daivi sampadA</em>). Certain combinations of 5 elements water, fire, earth, air, wind -- are considered divine. Ex: river, mountain, rain, wind, cows/animals, parents, ...<br>
In brief, the lord is suggesting to <strong>appropriately contribute in running the "Nature cycle"</strong>. </p>
<p>In old times, there were different sacrifices to preserve these divine cycles. In modern times, we are supposed to sacrifice our laziness & ignorance to achieve same objective. </p>
<p>One interpretation may look as following:</p>
<ul>
<li>3.11 -- If we put efforts in planting trees, save water, avoid various pollution, then the rain cycle (<em>Varuna deva</em>) and wind cycle (<em>VAyu deva</em>) will be preserved; </li>
<li>3.12 -- These natural elements will in turn give us good crops & refreshing air for better livelihood; Those people who pollute these elements for short term gain are thieves, because they lack efforts in the preserving the system</li>
<li>3.13 -- Those who eat after working their jobs (i.e. sacrificing leisure), would become free from related sins (e.g. cutting crops or killing animals for their food); But those who don't work in this social structure, would be incurring sin</li>
</ul>
<hr>
<p>Beyond the "Nature cycle", I think these verses can be interpreted for all the "<strong>Systems</strong>", which are supposed to be run well. Every contributor has to act their duty to be able to benefit fairly from the system.<br>
These systems can be family, society, nature, office, or anything.</p>
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<p>Rishabha, the first tirthankar of Jainism, is known to be an incarnation of Lord Vishnu. He is mentioned in the Bhagavat Purana and the Vedas. Jain Acharya Jinasena also confirmed that Rishabha was an avatar of Vishnu.</p>
<p>But Rishabha shares a lot of similarities to Lord Shiva. He attained Moksha at Mount Kailash, the abode of Lord Shiva. His symbol is also bull which is also the symbol of Lord Shiva in the form of Nandi. He is shown in a seating posture - Padmasan which is also the case of Lord Shiva. He is also known as Adinath. Interestingly enough, both his names, Rishabha and Adinath are one of the names of Lord Shiva.</p>
<p>So who is Rishabh - an incarnation of Lord Vishnu or Lord Shiva?</p>
| 9060 | 9049 | 11 | 2 | 9049 | 11 | Was Rishabha, the first tirthankar of Jainism, an incarnation of Lord Vishnu or Lord Shiva? | 3 | 9060 | <p>Rishabhadeva was an avatara of Vishnu as is described in Srimad Bhagavatam (5th Canto, 3rd Chapter):</p>
<blockquote>
<p>SB 5.3.17 — The Supreme Personality of Godhead replied: O great sages, I am certainly very pleased with your prayers. You are all truthful. You have prayed for the benediction of a son like Me for King Nābhi, but this is very difficult to obtain. Since I am the Supreme Person without a second and since no one is equal to Me, another personality like Me is not possible to find. In any case, because you are all qualified brāhmaṇas, your vibrations should not prove untrue. I consider the brāhmaṇas who are well qualified with brahminical qualities to be as good as My own mouth.</p>
<p>SB 5.3.18 — Since I cannot find anyone equal to Me, I shall personally expand Myself into a plenary portion and thus advent Myself in the womb of Merudevī, the wife of Mahārāja Nābhi, the son of Āgnīdhra.</p>
</blockquote>
<p>Then Sukadeva Gosvami says:</p>
<blockquote>
<p>SB 5.3.20 — O Viṣṇudatta, Parīkṣit Mahārāja, the Supreme Personality of Godhead was pleased by the great sages at that sacrifice. Consequently the Lord decided to personally exhibit the method of executing religious principles [as observed by brahmacārīs, sannyāsīs, vānaprasthas and gṛhasthas engaged in rituals] and also satisfy Mahārāja Nābhi’s desire. Consequently He appeared as the son of Merudevī in His original spiritual form, which is above the modes of material nature.</p>
</blockquote>
<p>Thus, Lord Rsbhadadeva was born as an avatara of Lord Vishnu to King Nabhi and Queen Merudevi.</p>
<p>As to his disappearance, according to the 6th Chapter, he left his body in Konka (Goa) in the presence of King Arhat:</p>
<blockquote>
<p>SB 5.6.8 — While He was wandering about, a wild forest fire began. This fire was caused by the friction of bamboos, which were being blown by the wind. In that fire, the entire forest near Kuṭakācala and the body of Lord Ṛṣabhadeva were burnt to ashes.</p>
</blockquote>
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<p>Post the Mahabharat war, Gandhari cursed Krishna that he and his kin will be destroyed 36 years from then. What is so specific about that count <strong>36</strong>?</p>
| 9064 | 9062 | 10 | 2 | 9062 | 11 | Gandhari's curse to Shri Krishna | 3 | 9064 | <p>Just being curious, I tried to find out the dates of the happenings. It is very difficult and needs a leap of faith to take all the dates as accurate. With different means to mention the time (A.D, BCE, B.C etc) tying all together was bit difficult. In one view I see these points which just amazes me (not quoting this as an answer, but may be it can be).</p>
<p><a href="https://en.wikipedia.org/wiki/Krishna" rel="noreferrer">Wikipedia</a> says <code>Based on scriptural details and astrological calculations, the date of Krishna's birth, known as Janmashtami,[47] is 18 July 3228 BCE.[48]</code>, Krishna's birth year is: 3228 BCE.</p>
<p>Again the same page says <code>According to Puranic sources,[87] Krishna's departure marks the end of Dvapara Yuga and the start of Kali Yuga, which is dated to February 17/18, 3102 BCE.[88]</code> about his departure.</p>
<p>This leaves 126 years as his age (3228-3102).</p>
<p>There are many theories that predict the end of Mahabaratha war. <a href="https://en.wikipedia.org/wiki/Kurukshetra_War" rel="noreferrer">This page of Wikipedia</a> lists them and one that is interesting point is <code>B. N. Achar states a date of 3067 BCE using planetary positions listed in the Mahabharata.</code></p>
<p>If that is to be taken as basis, then the years left for the yuga end is 3102-3067 which leaves the magic number 35, which is close to the duration that Gandhari said. Also the error of one year could be due to the approximation of the end of the war or that after BCE the AD starts with '0'th year (As only one year elapses between 1 B.C and 1 C.E).</p>
<p>Sounds amazing and convincing to me :)</p>
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<p>Some English translations of Puranas can be found online here:</p>
<ol>
<li><a href="http://www.sacred-texts.com/hin/vp/index.htm" rel="nofollow noreferrer">Vishnu purana</a></li>
<li>(a) <a href="http://www.sacred-texts.com/hin/gpu/index.htm" rel="nofollow noreferrer">Garuda purana</a> (abridged)</li>
<li>(b) <a href="https://www.wisdomlib.org/hinduism/book/the-garuda-purana-dutt" rel="nofollow noreferrer">Garuda purana</a> (full)</li>
<li><a href="http://bhagavata.org/" rel="nofollow noreferrer">Bagavata Purana</a></li>
<li>(a) <a href="https://hinduism.stackexchange.com/a/3830/3500">Shiva Purana</a> (b) <a href="https://www.wisdomlib.org/hinduism/book/shiva-purana-english" rel="nofollow noreferrer">Online proofread edition</a></li>
<li><a href="https://hinduism.stackexchange.com/a/4142/3500">Linga purana</a></li>
<li>(a) <a href="https://hinduism.stackexchange.com/a/6751/3500">Brahmanda Purana</a> (b) <a href="https://www.wisdomlib.org/hinduism/book/the-brahmanda-purana" rel="nofollow noreferrer">Online proofread edition</a></li>
<li><a href="https://www.wisdomlib.org/hinduism/book/the-padma-purana" rel="nofollow noreferrer">Padma Purana</a></li>
<li><a href="https://hinduism.stackexchange.com/q/4125/3500">Narada Purana</a></li>
<li><a href="https://www.wisdomlib.org/hinduism/book/the-markandeya-purana" rel="nofollow noreferrer">Markandeya Purana</a></li>
<li><a href="https://www.wisdomlib.org/hinduism/book/brahma-purana-english" rel="nofollow noreferrer">Brahma Purana</a></li>
<li><a href="https://www.wisdomlib.org/hinduism/book/the-skanda-purana" rel="nofollow noreferrer">Skanda Purana</a></li>
<li><a href="https://www.wisdomlib.org/hinduism/book/the-agni-purana" rel="nofollow noreferrer">Agni Purana</a></li>
</ol>
<p>(Correct me if any of these sources are abridged or not genuine)</p>
<p>What about unabridged versions of other Puranas? Are they available on net?</p>
<p>I found some Puranas on <a href="http://www.dli.ernet.in/" rel="nofollow noreferrer">DLI</a> but I don't know whether they are abridged or unabridged.</p>
<p>Can anyone mention online sources for complete English translations for other Puranas viz.:</p>
<ul>
<li>Brahmavaivartha Purana</li>
<li>Kurma Purana</li>
<li>Matsya purana</li>
<li>Vamana purana</li>
<li>Varaha Purana and</li>
<li>Vayu Purana</li>
</ul>
<p>If all these are not available, can anyone give sources for</p>
<ul>
<li>Matsya</li>
<li>Vayu and</li>
<li>Agni Puranas.</li>
</ul>
| 9095 | 9078 | 26 | 2 | 9078 | 32 | Complete English translations of Puranas | 4 | 9095 | <p><strong>Note</strong>: Skip to bottom of this answer to download complete Purana as single PDF file. All these puranas are scanned and non text searchable.</p>
<p>Index <a href="http://www.exoticindiaart.com/book/details/skanda-purana-23-volumes-IDF415/" rel="nofollow noreferrer">here</a> shows Skanda Purana consists 23 Volumes.Of 23 Volumes,20 volumes were found from <a href="http://dspace.wbpublibnet.gov.in:8080/jspui/browse?type=title" rel="nofollow noreferrer">West Bengal Dspace.</a></p>
<blockquote>
<p>Skanda Purana</p>
<ol>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12961" rel="nofollow noreferrer">Volume 1</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13010" rel="nofollow noreferrer">Volume 2</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20835" rel="nofollow noreferrer">Volume 3</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13009" rel="nofollow noreferrer">Volume 4</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20756" rel="nofollow noreferrer">Volume 5</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20761" rel="nofollow noreferrer">Volume 6</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13008" rel="nofollow noreferrer">Volume 7</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/22054" rel="nofollow noreferrer">Volume 8</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/21994" rel="nofollow noreferrer">Volume 9</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13007" rel="nofollow noreferrer">Volume 10</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13006" rel="nofollow noreferrer">Volume 11</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/22009" rel="nofollow noreferrer">Volume 12</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20764" rel="nofollow noreferrer">Volume 13</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/21050" rel="nofollow noreferrer">Volume 14</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20778" rel="nofollow noreferrer">Volume 15</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13005" rel="nofollow noreferrer">Volume 16</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13004" rel="nofollow noreferrer">Volume 17</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13003" rel="nofollow noreferrer">Volume 18</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13002" rel="nofollow noreferrer">Volume 19</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/13000" rel="nofollow noreferrer">Volume 20</a></li>
</ol>
</blockquote>
<p>I will update links for other Volumes after getting legitimate links.</p>
<p>Index <a href="http://www.exoticindiaart.com/book/details/agni-purana-4-volumes-IDE887/" rel="nofollow noreferrer">here</a> Shows Agni Purana consists four Volumes. I found all four volumes on West Bengal dspace.</p>
<blockquote>
<p>Agni Purana</p>
<ol>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12915" rel="nofollow noreferrer">Volume 1</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12912" rel="nofollow noreferrer">Volume 2</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12914" rel="nofollow noreferrer">Volume 3</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/28710" rel="nofollow noreferrer">Volume 4</a></li>
</ol>
</blockquote>
<p><a href="http://www.exoticindiaart.com/book/details/brahma-purana-4-volumes-IDF030/" rel="nofollow noreferrer">This</a> Index shows Brahma Purana consists four voulmes. Those Volumes were available on West Bengal Dspace.</p>
<blockquote>
<p>Brahma Purana</p>
<ol>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20566" rel="nofollow noreferrer">Volume 1</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/21097" rel="nofollow noreferrer">Volume 2</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20588" rel="nofollow noreferrer">Volume 3</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20270" rel="nofollow noreferrer">Volume 4</a></li>
</ol>
</blockquote>
<p>Kurma Purana was found in Two Volumes.Those Scanned Volumes were available on Dspace.</p>
<blockquote>
<p>Kurma purana.</p>
<ol>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/21487" rel="nofollow noreferrer">Volume 1</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12944" rel="nofollow noreferrer">Volume 2</a></li>
</ol>
</blockquote>
<p>Index <a href="http://www.exoticindiaart.com/book/details/vayu-purana-2-volumes-IDE900/" rel="nofollow noreferrer">here</a> shows Vayu Purana consists two volumes. Those Volumes were found on West Bengal dspace.</p>
<blockquote>
<p>Vayu Purana</p>
<ol>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12977" rel="nofollow noreferrer">Volume 1</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20638" rel="nofollow noreferrer">Volume 2</a></li>
</ol>
</blockquote>
<p><a href="http://www.exoticindiaart.com/book/details/varaha-purana-2-volumes-IDF028/" rel="nofollow noreferrer">Two</a> Volumes of Varaha Purana were found on West Bengal dspace.</p>
<blockquote>
<p>Varaha Purana</p>
<ol>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12962" rel="nofollow noreferrer">Volume 1</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12972" rel="nofollow noreferrer">Volume 2</a></li>
</ol>
</blockquote>
<p>Additionally, there's another version of Garuda Purana in three volumes on <a href="http://www.exoticindiaart.com/book/details/garuda-purana-3-volumes-IDE886/" rel="nofollow noreferrer">exotic India</a> and it's scanned copy was found on West Bengal Dspace.</p>
<blockquote>
<p>Garuda Purana</p>
<ol>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/20541" rel="nofollow noreferrer">Volume 1</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/21508" rel="nofollow noreferrer">Volume 2</a></li>
<li><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/handle/10689/12942" rel="nofollow noreferrer">Volume 3</a></li>
</ol>
</blockquote>
<p>As <a href="http://dspace.wbpublibnet.gov.in:8080/jspui/browse?type=title" rel="nofollow noreferrer">West Bengal Dspace</a> goes dead frequently, I combined all Volumes of each Purana and Uploaded those single files to Google drive as PDFs.</p>
<blockquote>
<ol>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHelp2dm9mdkVIOW8/view?usp=sharing&resourcekey=0-L8Hcj78wcLuwGxbWdr3ajQ" rel="nofollow noreferrer">Agni Purana</a> (83 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHbVFNdHMwUkg4UW8/view?usp=sharing&resourcekey=0-pzQ3YuK8prp_eI5XsL7Gvw" rel="nofollow noreferrer">Bhagavata Purana</a> (151 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHS1htaTEyblE3WmM/view?usp=sharing&resourcekey=0-kLFqI25Y5fszIPP6PonG3w" rel="nofollow noreferrer">Brahmanda Purana</a> (126 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHMW9vT2F3SU56SVE/view?usp=sharing&resourcekey=0-Hw6K2431rElwoJTVv-xmYg" rel="nofollow noreferrer">Garuda Puarana</a> (118 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHZ2d1aHEtVHNqMlU/view?usp=sharing&resourcekey=0-js_1lrcpGWgwmzJcEtbnlg" rel="nofollow noreferrer">Kurma Purana</a> (62 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHSTI2SVNKejlic3c/view?usp=sharing&resourcekey=0-tQmf_KhgStnCwt_zXVpZuw" rel="nofollow noreferrer">Linga Purana</a> (94 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHLUFONHJmaXhBcDA/view?usp=sharing&resourcekey=0-LbUbVYFJX8jRaq6gsXBuqg" rel="nofollow noreferrer">Narada Purana</a> (135 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHb3l2aEpSV0tmb28/view?usp=sharing&resourcekey=0-XlzUrNRxc5WnKtfsQ9fPGw" rel="nofollow noreferrer">Shiva Purana</a> (207 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHTTg3bzhHR3dlUGM/view?usp=sharing&resourcekey=0-shqf1gaOFAG8aeUnXkf4tA" rel="nofollow noreferrer">Skanda Purana</a> (502 MB)</li>
<li><a href="https://drive.google.com/file/d/1cYvGa-XIEzm_1B6LhPj2ZQZhNaPBRgTF/view?usp=sharing" rel="nofollow noreferrer">Varaha Pruna</a> (29 MB)</li>
<li><a href="https://drive.google.com/file/d/0B0XpAgOLu_nHRVJPaUNhR3JqeWs/view?usp=sharing&resourcekey=0-OiTgxY9Z8p7hxVy6fRuBig" rel="nofollow noreferrer">Vayu Purana</a> (105 MB)</li>
</ol>
</blockquote>
<p>If you want to read Puranas in both Sanskrit and English, visit <a href="http://indianscriptures.com" rel="nofollow noreferrer">Indianscriptures.com</a>. I have downloaded all of them and appended as single file but not posting any links here due to copyright uncertainities.</p>
<p>For more details visit <a href="https://hinduism.meta.stackexchange.com/q/332/3500">What is the copyright status of Indian books?</a></p>
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<p>Could anyone can tell me when and at what time does the Navratri fast end?</p>
<p>And how to calculate it?</p>
| 15224 | 9089 | 7 | 2 | 9089 | 4 | When and what time does the Navratri fast end? | 3 | 15224 | <blockquote>
<p>Navaratri basically represents a celebration of the Goddess Durga,
with nava meaning nine and ratri meaning nights Navratri is “Nine
Nights festival”.</p>
<p>The commencement of spring and autumn are considered to be an
important junction of atmospheric and solar influences, and this is
the reason why these two periods are taken as sacred prospects for the
worship of the Divine Durga Maa. The dates of the festival are
determined according to the astrophysical calendar. Goddess Durga has
nine Avatars and all these nine avatars are worshiped in this nine
days festival, called Navratri.</p>
<p>Navratri is a very important and major festival in the western states
like Gujarat, Maharashtra, and Karnataka, during this festival the
traditional dance of Gujarat called “Garba” is performed with full
zeal and enjoyment. The festival has a great value in North India as
well, including Bihar, West Bengal, Madhya Pradesh and the northern
state of Punjab.</p>
<p><strong>food allowed for navratri vrat or fast</strong></p>
<ul>
<li>Singhare ka atta (water chestnut flour)</li>
<li>Kuttu ka atta (buckwheat flour) </li>
<li>Rajgira ka atta (amaranth flour) and rajgira (amaranth) </li>
<li>Sama ke chawal ka atta (barnyard millet flour)</li>
<li>Vrat ke chawal (barnyard millet) </li>
<li>Arrowroot flour or paniphal flour </li>
</ul>
<p><strong>Spices & herbs allowed for navratri fasting</strong></p>
<ul>
<li>Cumin or cumin powder ( jeera or jeera powder )</li>
<li>Black pepper powder and rock salt (sendha namak)</li>
<li>Green cardamom (chhoti illaichi), cloves (laung), black peppercorns (saboot kali mirch), cinnamon (dalchini) and nutmeg (jaiphal)</li>
<li>Dry pomegranate seeds (anardana) – you can make chutney or raita or use it as a souring agent.</li>
<li>Ginger – both fresh as well as dry, including dry ginger powder</li>
<li>Green chilli or hari mirch and lemons.</li>
<li>Ajwain or carom seeds</li>
</ul>
<p><strong>Navratri 2016 Dates</strong></p>
<p>Day 1 - October 1, 2016 (Saturday) - Pratipada, Ghatsthapana,
Shailputri Puja</p>
<p>Day 2 - October 2, 2016 (Sunday) - Pratipada, Chandra Darshan,
Shailputri Puja</p>
<p>Day 3 (Dwitiya) - October 3, 2016 (Monday) - Brahmacharini Puja</p>
<p>Day 4 (Tritiya) - October 4, 2016 (Tuesday) - Chandraghanta Puja</p>
<p>Day 5 (Chaturthi) - October 5, 2016 (Wednesday) - Kushmanda puja</p>
<p>Day 6 (Panchami) - October 6, 2016 (Thursday) - Skandamata Puja</p>
<p>Day 7 (Shashthi) - October 7, 2016 (Friday) - Katyayani Puja</p>
<p>Day 8 (Saptami) - October 8, 2016 (Saturday) - Kalaratri Puja</p>
<p>Day 9 (Mahashtmi) - October 9, 2016 (Sunday) - Mahagauri Puja, Durga
Maha Ashtami Puja, Saraswati Puja</p>
<p>Day 10 (Navami) - October 10, 2016 (Monday) - Siddhidatri Pooja, Maha
Navami, Ayudha Puja, Navami Homa</p>
<p>Day 11 (Dashami or Dussehra) - October 11, 2016 (Tuesday) - Navratri
Parana, Durga Visarjan, Vijyadashmi (Dussehra)</p>
</blockquote>
<p><strong>When navratri fast Ends or Completes</strong></p>
<p>Some people do kanjak pooja on 8th day (ashtami) and some do it on 9th day (navami) and few people do it on dussehra (10th). mostly it is done on 8th or 9th day. The day kanjak pooja is done, on that day we do the immersion of khetri along with red cloth (chunri) in moving water or it can be kept under pippal tree in a temple.</p>
<p>Normally, Pooja is completed early morning itself. if you also want to do kanjak pooja on 9th then keep fast on 8th (ashtami) as many people keep fast on 1st and last day of navratri.</p>
<p><a href="https://i.stack.imgur.com/zqTno.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/zqTno.jpg" alt="enter image description here"></a></p>
<p>Reference <a href="http://www.pandit.com/recent-articles/" rel="nofollow noreferrer">http://www.pandit.com/recent-articles/</a></p>
<p><a href="http://www.vegrecipesofindia.com/navratri-fasting-rules-vrat-ka-khana/" rel="nofollow noreferrer">Source</a></p>
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<p>Are there any references to Gravity or any fundamental forces in Hindu Scriptures viz. Vedas, Upanishands and Puranas or any Scientific Vedic Scriptures?</p>
| 14860 | 9102 | 49 | 2 | 9102 | 37 | Are there any references to Gravity in Hindu Scriptures? | 5 | 14860 | <p>Due to the <em>dominance</em> of Vedanta school in present time, Sanatana Dharma <strong>(Hinduism)</strong> is often seen only in the light of Vedanta. If we go with respect to doctrines, Vedanta is only a small part of philosophies of Sanatana Dharma.</p>
<p><strong>Sanatana Dharma</strong> is mainly represented by six philosophies like Vedanta, Mimamsa, Nyaya etc.. Among the six school of philosophy, <a href="https://en.m.wikipedia.org/wiki/Vaisheshika" rel="noreferrer"><strong>Vaishesika</strong></a> is one of them. Vaisheshika philosophy was founded by Maharsi Kanada.</p>
<p>Just as Vedanta is represented by Brahma Sutra in a concise manner, Vaishesika philosophy is concised by Vaishesika Sutra. <a href="https://en.m.wikipedia.org/wiki/Vai%C5%9Be%E1%B9%A3ika_S%C5%ABtra" rel="noreferrer"><strong>Vaishesika Sutra</strong></a> are very old texts. Even the western indologists date it to <strong>older than 500 BCE.</strong> And Vaisheshika Sutra clearly discuss about Gravity in the Sutras themselves.</p>
<p>Vaishesika Sutra discuss about role of Gravity in mainly <strong>three events:</strong></p>
<h2>1) Why does an object held fall when you let go?</h2>
<p>To describe this first of all Sutra <a href="https://archive.org/stream/thevaiasesikasut00kanauoft#page/152/mode/2up" rel="noreferrer">5.1.6</a> states:</p>
<blockquote>
<p>आत्मकर्म हस्तसंयोगाश्च । <br>
Action of body and it's members is also from conjunction with the hand.</p>
</blockquote>
<p>As the above Sutra describes that it is due to conjunction with hand object remains. Then the next Sutra describes that in the absence of conjuction falling results due to Gravity.</p>
<blockquote>
<p>संयोगभावे गुरुत्वात्पतनम (<a href="https://archive.org/stream/thevaiasesikasut00kanauoft#page/154/mode/2up" rel="noreferrer">V.S. 5.1.7</a>) <br>
<strong>In the absence of conjunction falling results from Gravity.</strong></p>
</blockquote>
<p>Thus it clearly recognizes objects fall downward due to Gravity.</p>
<h2>2) Why does an object thrown in air fall after sometime?</h2>
<p>Then Vaishesika Sutra discuss role of Gravity in falling of moving objects. It gives through the analogy of arrow.
First it gives mechanism of arrow projection in Sutra <a href="https://archive.org/stream/thevaiasesikasut00kanauoft#page/158/mode/2up" rel="noreferrer">5.1.17</a></p>
<blockquote>
<p>नोदनाद्यभिषोः कर्म तत्कर्मकारिताच्च संस्कारादुत्तरं तथोत्तरमुत्तरं च ।। <br>
The first action of arrow is from impulse; the next is resultant energy produced by the first action, and similarly the next next.</p>
</blockquote>
<p>Then it explains why it falls in next Sutra.</p>
<blockquote>
<p>संस्काराभावे गुरुत्वात्पतनम (<a href="https://archive.org/stream/thevaiasesikasut00kanauoft#page/160/mode/2up" rel="noreferrer">V.S. 5.1.18</a>) <br>
<strong>In the absence of resultant/propulsive energy generated by action, falling results from Gravity.</strong></p>
</blockquote>
<h2>3) Why does water fall (and rise) ?</h2>
<p>Then the Sutras discuss cause of falling of water from sky.</p>
<blockquote>
<p>अपां संयोगाभावे गुरुत्वात्पतनम (<a href="https://archive.org/stream/thevaiasesikasut00kanauoft#page/162/mode/2up" rel="noreferrer">V.S. 5.2.3</a>) <br>
<strong>The falling of water in absence of conjunction is due to Gravity.</strong></p>
</blockquote>
<p>Then it discusses flow of water.</p>
<blockquote>
<p>द्रवथ्वास्यन्दनम् (<a href="https://archive.org/stream/thevaiasesikasut00kanauoft#page/162/mode/2up" rel="noreferrer">V.S. 5.2.4</a>) <br>
Flowing results from fludity.</p>
</blockquote>
<p>Then it discusses why water rises.</p>
<blockquote>
<p>नाड्यो वायुसंयोगादारोहणम् ।(<a href="https://archive.org/stream/thevaiasesikasut00kanauoft#page/162/mode/2up" rel="noreferrer">V.S. 5.2.5</a>) <br>
The Suns rays (cause) the ascent of water through conjunction with air.</p>
</blockquote>
<p>Thus from above Sutras, we can acknowledge that Vaisheshika Sutra clearly discuss Gravity. It uses the word "Gurutwa" which is also used in present time to represent Gravity. Gurutwa means force which arises due to mass.</p>
<p><em>However Vedanta School in Vedanta Sutra/ Brahma Sutra doesn't discuss about Gravity. In my view it is because it doesn't think Gravity is a worthy thing to be discussed as Vedanta Sutra are related to realization of Brahman and topics like Gravity aren't worthy to be discussed in Brahma Sutras.</em></p>
<p>One can read Vaisheshika Sutras with translation <a href="https://archive.org/stream/thevaiasesikasut00kanauoft/thevaiasesikasut00kanauoft_djvu.txt" rel="noreferrer">here.</a></p>
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<p>Even though Ravana was among topmost in Bhakti towards Shiva the entire clan is branded evil for misdeeds that he alone was responsible. </p>
<p>Vibhishana was a god man of morals, could rule well not necessarily due to alliance with Rama. MahaVishnu sent the Rakshas king MahaBali to the nether world (Paathaala) even though his grandfather Prahlada was his greatest devotee, and for what misdemeanors no one knows ..at least not properly projected in the popular Puranas.</p>
<p>The Asura by default is a bad character. It is always that the Lord has to take up an Avatar from time to time to slay an otherwise invincible Rakshasa. Devas are generally depicted in Hindu mythology as average pious lot but needing to seek out help from the Trinity when the Asura originated trouble goes beyond a certain threshold.</p>
<p>Human nature is naturally ingredient-ed with piety and evil. Is it from the nature and behavior the good/bad boy branding is done? When the Devas and Rakshasas have a common hereditary lineage does behavioral leaning really set them apart? </p>
| 16347 | 9110 | 7 | 2 | 9110 | 3 | Righteousness among Rakhshasas | 3 | 16347 | <p>While a layman uses the words <strong>Asura,Daitya ,Rakshasa</strong> synonymously but there are differences between them.</p>
<p>Atleast ,as far as a Daitya and a Rakshasa are concerned there is quite a good amount of differences between the two.</p>
<p>Manu Smriti, the oldest Dharma Shastra, describe everything in creation as manifestations of the 3 gunas(Triguna) viz-<a href="https://en.wikipedia.org/wiki/Sattva" rel="nofollow noreferrer">Sattva</a>,Rajas and Tamas.</p>
<p>Each of these 3 groups are further divided into three more sub-groups viz-Sattva1,Sattva2 and Sattva3 where Sattva3 is the lowest form of Sattva and Sattva1 the highest.Similarly,there are 3 sub-groups each for the groups Rajas and Tamas.</p>
<p>Now,Manu describes the <strong>Rakshasas</strong> as the belonging to <strong>Tamas1</strong>.that is,the highest group among the Tamas category,where as a <strong>Daitya</strong> is said to be belonging to the group <strong>Sattva3</strong>,that is,the lowest sub-group belonging to Sattva.</p>
<blockquote>
<p>12.41. But know this threefold course of transmigrations that depends on the (three) qualities (to be again) threefold, low, middling, and
high, according to the particular nature of the acts and of the
knowledge (of each man).</p>
<p>12.42. Immovable (beings), insects, both small and great, fishes, snakes, and tortoises, cattle and wild animals, are the lowest
conditions to which (the quality of) Darkness leads.</p>
<p>12.43. Elephants, horses, Sudras, and despicable barbarians, lions, tigers, and boars (are) the middling states, caused by (the quality
of) Darkness.</p>
<p>12.44. Karanas, Suparnas and hypocrites, <strong>Rakshasas and Pisakas (belong to) the highest (rank of) conditions among those produced by Darkness.</strong></p>
</blockquote>
<p>Here, darkness refers to tamas,goodness to sattva and activity to rajas.And highest rank of darkness refers to the group which i mentioned as Tamas1 and so on.</p>
<blockquote>
<p>2.46. Kings and Kshatriyas, the domestic priests of kings, and those who delight in the warfare of disputations (constitute) the middling
(rank of the) states caused by Activity.</p>
<p>12.47. The Gandharvas, the Guhyakas, and the servants of the gods, likewise the Apsarases, (belong all to) the highest (rank of)
conditions produced by Activity.</p>
<p>12.48. Hermits, ascetics, Brahmanas, the crowds of the Vaimanika deities, the lunar mansions, <strong>and the Daityas (form) the first (and
lowest rank of the) existences caused by Goodness.</strong></p>
</blockquote>
<p>So,Rakshasa bound by his nature will act in the mode of darkness whereas a Daitya is quite similar to the Brahmins,the Ascetics etc in terms of inherent qualities.</p>
<p>So,needless to say,<strong>Daityas can be very righteous and religious but not the Rakshasas.</strong></p>
<p><strong>When the Devas and Rakshasas have a common hereditary lineage does behavioral leaning really set them apart?</strong> </p>
<p>In Manu's list the <strong>Devas</strong> are put in the <strong>Sattva2</strong> sub-group,that is,just one group above the group the Daityas belong.</p>
<p>So,there are as much differences between a Deva and a Daitya as are implied by such a positioning.</p>
<blockquote>
<p>12.49. Sacrificers, the sages, <strong>the gods,</strong> the Vedas, the heavenly lights, the years, the manes, and the Sadhyas <strong>(constitute) the second
order of existences, caused by Goodness.</strong></p>
</blockquote>
<p><a href="https://i.stack.imgur.com/kzhOf.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/kzhOf.jpg" alt="enter image description here"></a></p>
<p><strong>Conclusion-</strong> A Rakshasa live in the mode of darkness(tamas) and their acts are often Adharmic.But a Daitya and Deva are almost on the same level as far as inherent qualities(Gunas) are concerned.<strong>In short,unrighteousness may be inherent by default in the Rakshasas but not so in the Daityas.</strong></p>
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<p>Is it wise to kill an insect just because it is wandering around your apartment or just because it is bothering you?</p>
<p>I've seen people killing small insects just because it is wandering/jumping/hiding in apartments. I always wonder why people kill an insect if it is not harmful. They can just carefully take them away or show them some other path.</p>
<p>People kill insects for two reasons 1) they might bite them or 2) they might spread disease. </p>
<p>But an insect isn't aware of that. It doesn't know whether its presence will create the disease in the human race.</p>
<p>I googled "dangerous insects" and at the top I got web page titling "25 Most Dangerous Bugs In The World". Below is an excerpt from the article.</p>
<blockquote>
<p>Termites: While they are not dangerous in the typical sense of the word as they play a critical role in the environment and even in some culture’s diets, they have the potential to cause major damage to crops and infrastructure.</p>
</blockquote>
<p>Fine, they have the potential to damage our crops and infrastructure, but is it their fault? They are just trying to survive. Is it wise to kill an insect in such situations?</p>
| 9177 | 9175 | 18 | 2 | 9175 | 9 | Is it wise to kill an insect just because it is bothering you | 6 | 9177 | <p>Damaging crops and infrastructure eventually leads to damage to humans. Worry about the karma you are creating by not helping a human in need. The amount of karma from killing an insect, even thousands, is inconsequential compared to the karma for harming one human, much less killing one. As Swami Vivekananda has pointed out, we are surrounded by life, just the act of taking a breath of air kills thousands of bacteria. Ramakrishna Paramahamsa used to kill lice in his bedding. </p>
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<p>Lord Vishnu is associated with Sattva Guna. Sattva Guna means purity and good.</p>
<ul>
<li>How sattva guna dominated Vishnu were able to Kill Rakshasa such as Ravana and Kamsa?</li>
<li>Does Only Vishnu have Sattva Guna not his Avatars( Narasimha,Rama and Krishna)?</li>
</ul>
| 9238 | 9207 | 6 | 2 | 9207 | 6 | How Sattva Guna Lord Vishnu killed Demons or evil people in his incarnations? | 5 | 9238 | <blockquote>
<p><em>Lord Vishnu is associated with Sattva Guna...</em></p>
</blockquote>
<p><strong>Relating 3 modes of nature with 3 Gods is insulting</strong>. Where <em>BrahmA</em> and <em>Shiva</em> are associated with <em>Rajas</em> and <em>Tamas</em> respectively. <em>BrahmA</em> is not only a homonym with <em>Brahman</em> but also quite near and also he is the creator of the universe. <em>Shiva</em>/<em>Sadashiva</em>/<em>Rudra</em>/<em>MahAdev</em> is equally respected among devotees. Now someone (may be a <em>Vishnu</em> worshiper) has ignorantly associated <em>Triguna</em> to <em>Trideva</em> and secured <em>Sattva</em> for <em>Vishnu</em>. Good that they haven't associated <em>GyAna, Karma, Bhakti</em> with <em>Trideva</em> or <em>Triguna</em>.</p>
<p>By the way, God's unmanifested nature which is the eternal truth, is transcendent to all 3 modes of nature<sup>[1]</sup>.</p>
<p>Among 3 modes, domination of <em>Sattva</em> is the manifestation of the God's own manifested nature. If you want to understand the adverse effects of <em>Rajas</em> (translated as "mode of passion") and <em>Tamas</em> (translated as "mode of ignorance/darkness") then refer <a href="http://www.vedabase.com/en/bg/14" rel="noreferrer">BG chapter 14</a>. Then think, if we should even dare to relate Gods with the modes of nature.</p>
<p>After understanding those characterstics, one may read <a href="http://www.vedabase.com/en/bg/16" rel="noreferrer">BG Chapter 16</a> on <em>Daivi SampadA</em> and <em>Asuri SampadA</em>. The <em>Sattva</em> relates to <em>Daivi</em>, while other 2 towards <em>Asuri</em>.</p>
<blockquote>
<p><em>How sattva guna dominated Vishnu were able to Kill Rakshasa such as
Ravana and Kamsa?</em></p>
</blockquote>
<p><strong>Because Sattva dominated, Vishnu was able to kill demons.</strong> Here is how.</p>
<p>Killing is just an event, like sleeping, playing, eating etc. But
<em>Sattva</em> (or <em>Rajas, Tamas</em>) here is a state of "consciousness". Every action can be divided into these 3 modes based on domination.</p>
<p>When a person acts (here "kills")<sup>[2]</sup>,</p>
<ul>
<li>For sake of duty, then that is <em>Sattvik</em></li>
<li>For any kind of desire, then that is <em>Rajasic</em></li>
<li>For illusionary outburst, then that is <em>Tamasic</em></li>
</ul>
<p>The demons or demonic nature is created due to extreme influence of <em>Rajo Guna</em><sup>[3]</sup>. So actually when Vishnu killed RAvana, Shishupala, he reduced the dominance of <em>Rajas</em>.<br>
Even for common people <em>Sattvik</em> killing (i.e. done without false ego or desires) doesn't result in sin or attachment<sup>[4]</sup>.</p>
<blockquote>
<p>Does Only Vishnu have Sattva Guna not his Avatars (Narasimha, Rama and
Krishna)?</p>
</blockquote>
<p>I don't see any reason why the <em>Sattva</em> is not dominated among the Avatars of Vishnu/Shiva. Everyone incarnated and performed their <em>Swa-Dharma</em>, which is the nature of a <em>SAttvik</em> person.</p>
<hr>
<p><sub><strong>References</strong></sub></p>
<p><sub>[1] <a href="http://www.vedabase.com/en/bg/8/20" rel="noreferrer">BG 8.20</a> — Yet there is another unmanifest nature, which is eternal and is transcendental to this manifested and unmanifested matter. It is supreme and is never annihilated. When all in this world is annihilated, that part remains.</sub></p>
<p><sub>[2] <a href="http://www.vedabase.com/en/bg/18" rel="noreferrer">BG 18.23, 18.24, 18.25</a> — That action which is regulated and which is performed without attachment, without love or hatred, and without desire for fruitive results is said to be in the mode of goodness.<br>
— But action performed by one seeking to gratify desires, and enacted from a sense of false ego, is called action in the mode of passion.<br>
— That action performed in illusion and without concern for future bondage or for violence or distress caused to others is said to be in the mode of ignorance.</sub></p>
<p><sub>[3] <a href="http://www.vedabase.com/en/bg/17/4" rel="noreferrer">BG 17.4</a> — 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.</sub></p>
<p><sub>[4] <a href="http://www.vedabase.com/en/bg/18/17" rel="noreferrer">BG 18.17</a> — One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, does not kill. Nor is he bound by his actions.</sub></p>
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<p><em><strong>Ahimsa paramo dharma</strong></em>, is it taken from Mahabharata?</p>
<p>Many sources over internet say so and claim that it is a half-truth and the remaining half is <em><strong>Himsa dharma tadaivacha</strong></em>. Is it true?</p>
<p>Who is the orator of the shloka and to whom is it addressed and in which context are they discussing this?</p>
| 9346 | 9339 | 15 | 2 | 9339 | 14 | Does the shloka 'ahiṃsā paramo dharma' or excerpt appear in Mahabharata? | 4 | 9346 | <p>Yes, this shloka is present in Mahabharata.</p>
<p><strong>1) Adi Parva of Mahabharata:</strong>
Sauti Muni talking about Rishi Sahasrapat tells Rishi Ruru about the characteristics of a brahamana.</p>
<blockquote>
<p>अहिंसा परमॊ धर्मः सर्वप्राणभृतां समृतः</p>
<p>तस्मात पराणभृतः सर्वान न हिंस्याथ बराह्मणः कव चित</p>
</blockquote>
<p>Verily the highest virtue of man is sparing the life of others. Therefore a Brahmana should never take the life of any creature.</p>
<p><strong>2) Vana Parva of Mahabharata:</strong>
In the Vana Parva, Markandya Muni is narrating the discussion between a brahamana named Kausika and a poultry-monger named Dharmavyadha who lived in Mithila. The Kausika asks the fowler 'How shall I know what is virtuous conduct.' In answering, Dharmavyadha states that</p>
<blockquote>
<p>अहिंसा सत्यवचनं सर्वभूतहितं परम</p>
<p>अहिंसा परमॊ धर्मः स च सत्ये परतिष्ठितः</p>
<p>सत्ये कृत्वा परतिष्ठां तु परवर्तन्ते परवृत्तयः</p>
</blockquote>
<p>Among holy men, virtue is differentiated in three ways--that great virtue which is inculcated in the Vedas, the other which is inculcated in the dharma shastra, and virtuous conduct And virtuous conduct is indicated by acquisition of knowledge, pilgrimage to sacred places, truthfulness, forbearance, purity and straight-forwardness.</p>
<p><strong>3) Anusasana Parva of Mahabharata:</strong>
In the Anusasana Parva, Yudhisthira is asked by Lord Krishna to ask Bhishma any questions he may have as this will be his last opportunity to do so. Yudhisthira states that Bhishma has told him that 'ahimsa paramo dharma' and is asking about it in the context of conducting sraddha in which meat is offered.</p>
<blockquote>
<p>अहिंसा परमॊ धर्म इत्य उक्तं बहुशस तवया</p>
<p>शराथ्धेषु च भवान आह पितॄन आमिष काङ्क्षिणः</p>
</blockquote>
<p>Thou has told it many times that abstention from injury is the highest religion. In Sraddhas, however, that are performed in honour of the Pitris, persons for their own good should make offerings of diverse kinds of meat.</p>
<p><em>The above points are taken from <a href="http://www.hindupedia.com/en/Ahimsa_Paramo_Dharma" rel="noreferrer">hindupedia.com</a></em></p>
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<p>That famous line above was uttered by none other than Swami Vivekananda. I admit that I haven't gone through the complete speech yet, but I am curious to know what he meant by that.</p>
<p>Did he mean that being a karmayogi in the path of salvation is more suited to today than any other path or did he speak those lines in some other context?</p>
| 9372 | 9371 | 18 | 2 | 9371 | 13 | 'Playing football takes us nearer to heaven rather than reading Bhagavad Gita' but how and why? | 5 | 9372 | <p>Swami Vivekananda meant that a strong body can help you have the frame of mind needed to understand things like the Upanishads and Bhagavad Gita, and thus ultimately attain Jnana. <a href="https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_3/Lectures_from_Colombo_to_Almora/Vedanta_in_its_Application_to_Indian_Life" rel="noreferrer">Here's</a> the quote in its original context:</p>
<blockquote>
<p>First of all, our young men must be strong. Religion will come afterwards. Be strong, my young friends; that is my advice to you. You will be nearer to Heaven through football than through the study of the Gita. These are bold words; but I have to say them, for I love you. I know where the shoe pinches. I have gained a little experience. You will understand the Gita better with your biceps, your muscles, a little stronger. You will understand the mighty genius and the mighty strength of Krishna better with a little of strong blood in you. You will understand the Upanishads better and the glory of the Atman when your body stands firm upon your feet, and you feel yourselves as men. Thus we have to apply these to our needs.</p>
</blockquote>
<p>Now I'm not a follower of Vivekananda or an Advaitin, but I think this connects with the Advaita notion that certain physical and mental disciplines are a prerequisite for the pursuit of Jnana; that is how Adi Shankaracharya interprets the first Sutra of the Brahma Sutras. This is in contrast to other schools, including Ramanujacharya's Sri Vaishnava sect, which interpret the prerequisite as the study of the Vedas through the methods of Mimamsa.</p>
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<p>In <strong>Geetha</strong> it is said that <strong>lust and anger are worse qualities</strong>.</p>
<p>But it didn't stress any where that <strong>fear is a bad quality</strong>. Am I correct? Is there any slokha explicitly saying that fear is very worse quality?</p>
<p>If not, is fear not as bad as lust and angry?</p>
| 9463 | 9460 | 3 | 2 | 9460 | 2 | Is fear not as bad as anger and lust? | 3 | 9463 | <p>Gita classifies fear as a bad quality as can be seen in this shloka:</p>
<blockquote>
<p>Freed from passion, <strong>fear</strong> and anger, ever absorbed in My thought,
and ever dependent on Me - many have attained to My state, being
purified by the fire of knowledge and austerity.</p>
</blockquote>
<p>Gita 4.10</p>
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<p>Who were the parents of Ravana?</p>
<p>What were the names of Ravana's brothers and sisters?</p>
<p>And who is the real king of Lanka? Ravana or Vibhishana?</p>
| 9554 | 9553 | 9 | 2 | 9553 | 7 | Ravana - Who were his parents and siblings? | 4 | 9554 | <p>Ravana's parents were Vishrava (son of Pulastya) and Kaikesi (daughter of Sumali and Thataka). Kaikesi had two brothers Maricha and Subahu which would effectively make them Ravana's uncles.</p>
<p>Ravana had six brothers and two sisters:</p>
<p><strong>Kubera</strong> – the King of North direction and the Guardian of Heavenly Wealth. He was an older half-brother of Ravana: they were born to the same father by different mothers.</p>
<p><strong>Vibhishana</strong> – A great follower of Rama and one of the most important characters in the Ramayana. As a minister and brother of Ravana, he spoke the truth without fear and advised Ravana to return the kidnapped Sita and uphold Dharma. Ravana not only rejected this sane advice, but also banished him from his kingdom. Vibhishana sought protection from Rama, which was granted without hesitation.</p>
<p><strong>Kumbhakarna</strong> – One of the most jovial demons in Hindu history. When offered a boon by Brahma, he was tricked into asking for eternal sleep. A horrified Ravana, out of brotherly love, persuaded Brahma to amend the boon. Brahma mitigated the power of the boon by making Kumbhakarna sleep for six months and being awake for rest six months of a year (in some versions, he is awake for one day out of the year). During the war with Rama, Kumbhakarna was untimely awakened from his sleep. He tried to persuade Ravana to open negotiations with Rama and return Sita to him. But he too failed to mend the ways of Ravana. However, bound by a brother's duty, he fought on the side of Ravana and was killed in the battlefield. Before dying he met Vibhishana and blessed him for following path of righteousness.</p>
<p><strong>Khara</strong> – King of Janasthan. He protected the northern kingdom of Lanka in the mainland and his kingdom bordered with the Kosala Kingdom, the kingdom of Rama. He was well known for his superior skills in warfare.he was killed by Rama.</p>
<p><strong>Dushana</strong> – Viceroy of Janasthan.</p>
<p><strong>Ahiravan</strong> – King of the Underworld ruled by the rakshasas by Ravana and Demon King Maya.</p>
<p><strong>Kumbhini</strong> – Older sister of Ravana and the wife of the demon Madhu, King of Mathura, she was the mother of Lavanasura. She was renowned for her beauty and later retired to the sea for penance.</p>
<p><strong>Surpanakha</strong> – The sister of Ravana. She was the ultimate root of the kidnapping of Sita. She was the one who instigated her brothers to wage a war against Rama.</p>
<p><a href="https://en.wikipedia.org/wiki/Ravana#Ravana.27s_family" rel="noreferrer">Source</a></p>
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<p><a href="http://www.sacred-texts.com/hin/sbe01/sbe01075.htm" rel="noreferrer">This chapter</a> of the Chandogya Upanishad makes a rather curious statement:</p>
<blockquote>
<p>taddhaitadghor āṅgirasaḥ <strong>kṛṣṇāya</strong> <br>
<strong>devakīputrā</strong>yoktvovācāpipāsa eva sa babhūva <br>
so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi <br>
prāṇasam̐śitamasīti tatraite dve ṛcau bhavataḥ ॥</p>
<p>Ghora Âṅgirasa, after having communicated this (view of the sacrifice) to <strong>Krishna, the son of Devăkî</strong> -- and he never thirsted again (after other knowledge)--said: 'Let a man, when his end approaches, take refuge with this Triad: "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prâna."'</p>
</blockquote>
<p>Now it's common knowledge that Vishnu's incarnation Krishna was the son of Vasudeva and Devaki. So my question is, is the "Krishna Devakiputra" mentioned in the Chandogya Upanishad the same as the famous incarnation of Vishnu, or is this just some bizarre coincidence?</p>
<p>The translator claims no Hindu work has ever noted this coincidence:</p>
<blockquote>
<p>The curious coincidence between Krishna Devakîputra, here mentioned as a pupil of Ghora Âṅgirasa, and the famous Krishna, the son of Devakî, was first pointed out by Colebrooke, Miscell. Essays, II, 177. Whether it is more than a coincidence, is difficult to say. Certainly we can build no other conclusions on it than those indicated by Colebrooke, that new fables may have been constructed elevating this personage to the rank of a god. We know absolutely nothing of the old Krishna Devakîputra except his having been a pupil of Ghora Âṅgirasa, nor does there seem to have been any attempt made by later Brahmans to connect their divine Krishna, the son of Vasudeva, with the Krishna Devakîputra of our Upanishad. This is all the more remarkable because the author of the Sândilya-sûtras, for instance, who is very anxious to find a srauta authority for the worship of Krishna Vâsudeva as the supreme deity, had to be satisfied with quoting such modern compilations as the Nârâyanopanishad[.]</p>
</blockquote>
<p>And indeed, Adi Shankaracharya's <a href="https://ia800301.us.archive.org/BookReader/BookReaderImages.php?zip=/29/items/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English_jp2.zip&file=Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English_jp2/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English_0181.jp2&scale=6.558282208588957&rotate=0" rel="noreferrer">commentary</a> on this verse doesn't point out anything noteworthy about Krishna Devakiputra:</p>
<blockquote>
<p>This - Philosophy of the Sacrifice, - the sage Ghora - by name Angirasa - by Gotra - having expounded to Krishna, the son of Devaki - his disciple, said to him... Krishna, on listening to this philosophy, became thirstless... By this the text means to eulogize the Philosophy of the Sacrifice-Man as being so effective as to have relieved Krishna-Devakiputra of thirst for all other sciences.</p>
</blockquote>
<p>Madhvacharya doesn't discuss who Krishna Devakiputra is in his <a href="https://i.imgur.com/YSTqy5o.jpg" rel="noreferrer">commentary</a> either. So did these Acharyas somehow not notice the coincidence, or did they find the fact that it referred to Krishna to be too obvious to note, or did they find it too obvious to note that they're different people?</p>
<p>And assuming it's the same Krishna, who is this "Ghora Angirasa" who would be Krishna's guru. Krishna had gurus like Sandipani and Garga, but I don't know of any guru of his named Ghora. In any case, <a href="https://en.m.wikipedia.org/wiki/Neminatha" rel="noreferrer">this Wikipedia page</a> says that some Jains believe that Ghora Angirasa is another name for their Tirthankara Neminatha, whom they claim Krishna studied under:</p>
<blockquote>
<p>In the Chandogya Upanishads, the sage Ghora Angirasa relates the life of a man to the Soma sacrifice, and the daksina (alms) to austerity, liberality, simplicity, non-violence and truthfulness. In the process, he contributes the first recorded mention of ahimsa in the sense of non-violent behaviour. These values are common to Jainism and some claim Ghora Angirasa as a Jain sadhu instructing Krishna. The word Ghora Angirasa seems to be an epithet given to him because of the extreme austerities he undertook. It may be possible to suggest that Neminatha was his early name and when he had obtained Moksha after hard austerities, he might have been given the name of Ghora Angirasa.</p>
</blockquote>
<p>But is there any basis for that in Hindu scripture? And does anyone know of any work by any Hindu Acharya or writer discussing the identity of this Krishna Devakiputra of the Chandogya Upanishad?</p>
| 20420 | 9610 | 9 | 2 | 9610 | 7 | Is Krishna mentioned in the Chandogya Upanishad? | 3 | 20420 | <p>Chandogya Upanishad declaration on Ghora Angirasa and Devaki Putra Krishna:</p>
<blockquote>
<p>taddhaitadghor āṅgirasaḥ kṛṣṇāya devakīputrāyoktvovācāpipāsa eva sa babhūva so'ntavelāyāmetattrayaṃ pratipadyetākṣitamasyacyutamasi prāṇasam̐śitamasīti tatraite dve ṛcau bhavataḥ ॥</p>
</blockquote>
<p>The meaning of this mantra as given by shrI shankara and shrI madhva differs from that of shrI rAmAnuja. shrI shankara says:</p>
<blockquote>
<p>"Ghora Angirasa, after having communicated this (view of the sacrifice) to Krishna, the son of Devaki -- and he never thirsted again (after other knowledge)--said: 'Let a man, when his end approaches, take refuge with this Triad: "Thou art the imperishable," "Thou art the unchangeable," "Thou art the edge of Prâna."' (source: net translation of shankara bhAshya)</p>
</blockquote>
<p>Note that here, "Krishna, the Son of Devaki" is considered a student of Ghora Angirasa according to this interpretation. shrI madhva gives the same interpretation and he adds, "Vasudeva’s son, Krishna was the resplendent Lord himself, while there was some one else who was the son of one named Devaki, with the same name who was an ascetic. " (Source: Sonde's publication of mAdhva bhAshya).</p>
<p>While shrI shankara does not identify who "devaki putra krishNa" is, it is possible he regarded him as saguNa brahman krishNa himself. Because krishNa being a student does not reduce his brahmatva. Or, maybe shankara thought he was someone else. The fact that he didn't comment shows the acharya's lack of interest in the issue anyway. madhva sampradaya strongly hold the view that it was some rishi of the same name as bhagavAn.</p>
<p>Now, shrI ranga rAmAnuja muni, who belongs to the vishishtadvaita school and who has faithfully adhered to the view of shrI rAmAnuja, disagrees with both the interpretation of the upanishad by the other two gurus and also the idea that "devaki putra krishNa" is someone other than bhagavAn. There is really no need to take it as any other person considering that the theme of the upanishad is "upAsaNa" and the reference to "devaki putra" could easily be interpreted as an indication of the auspicious guNas like sousIlya, saulabhya, etc of the Lord which are important for upAsaNa.</p>
<p>srI ranga rAmAnuja muni derives the meaning another way as follows:</p>
<blockquote>
<p>"The rishi Ghora Angirasa practiced this Purusha Yajna with the dedication as "This is sub-servient to Krishna, the Son of Devaki". That Ghora Angirasa had not thirst, as he came upon BrahmavidyA through this. At the last moment of his life, he said to Brahman, "you are eternal, you are full of auspicious qualities, you are the subtle truth enlivening this universe".</p>
</blockquote>
<p>The acharyan explains "KrishnAya" as "KrishnaseshabhUta" - for the sake of Krishna (the essential nature of the jIvAtmAn is seshatva or servitude to devaki putra krishNa).</p>
<p>One must note that even in mantrAs, the "Aya" shabda denotes "for the sake of-", or service performed for the deity.</p>
<p>ityuktvA means anusandhAna, which is upAsaNa. Constant meditation on devaki putra krishNa and oneself as being his dAsabhUta by nature is thus recommended. Jiva Goswami also alludes to this interpretation in his commentary on Brahma Samhita.</p>
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<p>Is the Hinduism v/s Islam fight new or has been going on for generations? Is there a mention of Islam in ancient Hindu texts like the Vedas?</p>
| 9641 | 9626 | 7 | 2 | 9626 | 15 | Is there anything against Islam in Hindu texts? | 3 | 9641 | <p>Hindu scriptures long predate the rise of Islam. I would say that Hindu-Muslim relationship has been bad for many centuries. The 1202 storm campaign of Muhammad Ghori resulted in the destruction of hundreds of Hindu temples. There is no doubt ( in spite of the efforts of secular historians) that Nalanda was destroyed by the Muslim invaders. The common Hindus were forced to pay Jizya tax.</p>
<p>According to some estimates Muslims killed 80 million Hindus in their long 600 year rule. Their rule can be summed up by this quote:</p>
<blockquote>
<p>"If the revenue collector spits into a Hindu's mouth, the Hindu must
open his mouth without hesitation"
-- Qazi Mughisuddin legal officer of Sultan Alauddin Khilji</p>
</blockquote>
<p>(REF:ELLIOT and DOWSON, The History of India, as Told by Its Own Historians; The Muhammadan Period ( 1876-77)).</p>
<p>There was also forced conversions of Hindus by Muslims. An infamous example of a forcible conversion attempt was Aurangzeb's attempt to convert Kashmiri Pundits to Islam in the 1670s. Kashmiri Pundits were saved by the Sikh Guru Tegh Bahadur who was executed by Aurangzeb for defending the rights of non-Muslims to live in India.</p>
<p>Another example would be 16th century Varanasi. Muslim clergy made it impossible for Hindus to live peacefully in Varanasi. Sri Madhusudan Saraswati met Akbar and told him of the plight of Hindus. Akbar told him that he should form his own forces to resist the Muslim clergy. It is Akbar's advice that led to the birth of Naga Sannyasis.</p>
<p>Will Durant, the famous historian summed it up like this:</p>
<blockquote>
<p>"The Islamic conquest of India is probably the bloodiest story in
history. It is a discouraging tale, for its evident moral is that
civilization is a precious good, whose delicate complex of order and
freedom, culture and peace, can at any moment be overthrown by
barbarians invading from without or multiplying within."</p>
</blockquote>
<p>The Story of civilization by Will Durant</p>
<p>Any other civilization would have been destroyed if they had suffered 80 million casualties. This long unfortunate 600 year old history of Muslim rule throws a long shadow even today. </p>
<p>The present day reality is also unpleasant. Hindu population in Pakistan has declined from 15 % in 1947 to probably about 2 % today while Muslim population of India has increased from 9 % in 1947 to 14 % today thus giving rise to fears. Kashmir valley has seen cleansing of 500,000 Hindus in the 1990s. </p>
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<p>Many spiritual teachings ask the followers to develop detachment towards worldly objects and events. Certain meditation techniques ask the followers to be a mere spectator to one's thoughts and get emotionally detached. Few spiritual people report having spiritual experiences like out-of-body or having seen a deity in their dreams or in daylight.</p>
<p>There has been a case where a devote person in my neighborhood started seeing god everywhere and lost his sense of surroundings, and was ultimately subjected to electric shock treatment by his relatives.</p>
<p>My question is, how do a follower of spiritual practice differentiate between a spiritual experience and a mental or neurotic disorder like 'dissociative disorder'?</p>
| 9703 | 9668 | 10 | 2 | 9668 | 2 | How to differentiate between a spiritual experience and a mental disorder or delusion? | 4 | 9703 | <p><strong>Modern Scientific studies of the Human Brain and Nervous System ,cybernetics</strong>,show that it is <strong>not possible to distinguish</strong> between these three states of consciousness -i.e. <strong>Spiritual Experience ,Insanity and Day Dreaming of a drunkard</strong>.<br/>
Consider a situation ,where <strong>Doctors administer Chloroform to a patient , before surgery . This makes the patient Unconscious</strong>. The Doctors perform the surgery , the patient does not react . But after sometime the patient regains consciousness and might experience some pain ,associated with surgery.<br/> Sometimes, the human <strong>brain generates its own chloroform</strong> .This makes the individual unconscious to his surroundings . This happens <strong>during deep sleep or coma</strong>.<br/> When less powerful chemicals of his type are produced in the brain ,the individual is <strong>asleep ,but continues to live in a dream world</strong>.When still less poweful chemicals of this type are produced, the individual is in a <strong>semi-sleep state , but is living in a dream world</strong>. This is what happens , when one is in <strong>a movie theater and watching some interesting movie</strong>.<br/>A <strong>drunkard , moving aimlessly unconscious of the surrounding and living in a dream world of his own making</strong>,is in a similar situation.<strong>Alcohol serves as a substitute of diluted chloroform</strong>. <br/> ...<br/><strong><em>If the human brain generates, internally, these type of chemicals,the individual may behave like a drunkard...If he is too spiritual he might see Gods and Goddesses and might be interacting with them...A Scientist or a Mathematician ,might be seeing strange equations,graphs and shapes</em></strong>.<br/> <strong>If these visions , have a bearing on reality ,then we call these people as leaders in their fields of specialization...Otherwise, they are called insane</strong>.<br/>....<br/> <strong><em>Ramakrishna, was considered a mad Brahmin, during his life time.But Narendra Nath , later Swami Vivekananda,realised him to be a Prophet and preached his ideas to the World and established the Ramakrishna Mission , to translate the preachings of Ramakrishna ,to action</em></strong>.<br/>...<br/><strong>Mathematician Prof.Cantor, was called insane during his life time and died in a mental asylum ...His works ,however,were recognised many years after his death</strong>.<br/>...<br/><strong><em>Modern art, seems to me , the works of mentally deranged people...But to some other artists, they might be great creative works</em></strong> </p>
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<p>Sri Ramakrishna Paramahansa and Swami Vivekananda are said to be incarnations of God. Is there any such incarnation currently living among us?</p>
| 9719 | 9704 | 9 | 2 | 9704 | 9 | Is there any incarnation of God currently living among us? | 6 | 9719 | <p>From history it is evident that whoever revives Dharma in difficult times almost single-handedly is being considered as Avatar of God. Going by this definition in the recent past, in Mughal era, Chhatrapati Shivaji in Maharashtra could be called as an Avatar. </p>
<p>Similarly, at the time of Vivekanand, Christian missionaries were raising huge funds in the Western countries for missionary work in India to convert poor and illiterate Hindus. Even literate Hindus had started disbelieving Hinduism because of their misunderstanding of nature of dharma, especially as compared to western philosophies. </p>
<p>Vivekanand and, much before him, Adi Sankara revived the Hinduism, thus can be called as Avataras. </p>
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<p>I strongly believed that Rama has a single wife, Sita. But I know that Krishna has multiple wives.</p>
<p>But <a href="http://daily.bhaskar.com/news/JM-shocking-ramayan-fact-lord-rama-had-many-wives-apart-from-sita-4372857-PHO.html" rel="noreferrer">this blog</a> says that Rama has multiple wives and it's told in Valmiki Ramayana. Is it true? Did Rama really have multiple wives like Krishna?</p>
<p>Which one is more credible? Ramayana by Valmiki or Tulasidas?</p>
<p><strong>EDIT</strong>:</p>
<p><a href="http://www.valmikiramayan.net/utf8/ayodhya/sarga8/ayodhyaroman8.htm#Verse12" rel="noreferrer">Here's the verse</a> from Valmiki Ramayana (Manthara speaking to Kaikeyi):</p>
<blockquote>
<p>hṛṣṭāḥ khalu bhaviṣyanti <strong>rāmasya paramāḥ striyaḥ</strong> | <br>
aprahṛṣṭā bhaviṣyanti snuṣāste bharatakṣaye || 2-8-12</p>
<p><strong>Rama's great wives</strong> will get delighted. Your daughters-in-law will be unhappy because of Bharata's waning position.</p>
</blockquote>
| 9773 | 9772 | 9 | 2 | 9772 | 19 | Did Rama have multiple wives? | 4 | 9773 | <p>Rama's father Maharaja Dasaratha had 3 Queens and 350 other wives. On the other hand, Rama is <strong>Ekapatni Vrata</strong>, the man who wedded only once. Sitadevi is his only wife.</p>
<p>This is illustrated many times in the Ramayana, prominently in the episode of Surpanakha, where he denies her proposal saying he is <strong>Krta Darah</strong>, meaning one who has already married - this implies his Ekapatni Vrata.</p>
<p>Moreover, the chapter linked in the question contains a monologue by Manthara, who was at that time in the process of poisoning Kaikeyi's mind. So her opinion of Rama is <em>not really reliable.</em> Even so, the words she speaks are to be noted:</p>
<p>She says:</p>
<blockquote>
<p>Hrshtah Khalu <strong>Bhavishyanti</strong> Ramasya <strong>Paramah Striyah</strong>|<br>
Aprahishtah Bhavishyanti Snushaas Te Bharata-kshaye||</p>
</blockquote>
<p>Here, she says, Bhavishyanti, which means, "Will become". So the verse, if put into the following anvaya:</p>
<blockquote>
<p>Hrshtah, Paramah Striyah Ramasya Khalu Bhavishyanti,</p>
</blockquote>
<p>it means, being delighted (Hrshtah), the princesses (Paramah Striyah - literally great women) will become Rama's (wives).</p>
<p>So it does refer to marriages of Rama <strong>after</strong> he becomes the King.</p>
<p>Furthermore, in the Uttara Kanda, the priests of Rama advise him to marry someone else, so that he would be able to perform the Ashvamedha Yajna, which would not have been said if Rama had multiple wives. Even at this point, Rama refuses to marry and instead seats beside him a golden image of Sita.</p>
<p>Also, the idea that what we follow today is Tulasidasa's Ramayana, and not Valmiki's, is another fragment of Mr CR Sreenivasa Iyengar's wild imagination.</p>
<p>The Ramayana as we know it is definitely <strong>influenced</strong> by Tulasidasa, in places like the meeting of Rama and Sita in Mithila Gardens and Lakshmana's Rekha, but on the whole, most versions remain faithful to Valmiki.</p>
<p>(And by most versions, I include only versions entitled 'Ramayana', not 'Ramacharitamanas' or 'Kamba Ramayana' or any others.)</p>
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<p>I've heard that the Vedas only talk about three of the four Purusharthas, viz. Dharmam, Arth, and Kam. The fourth Purushartha, Moksha, is said to be added or is made popular or is accepted after the rise of Buddhism. Even the fourth stage of 'Sanyasa' is added after Buddhist way of life. </p>
<p>Are there any specific verses in Vedas which talk about these specific ideas?
What is the ultimate goal of a human being as per Vedas? Which is the the oldest Upanisad which talk about Moksha?</p>
| 9899 | 9827 | 6 | 2 | 9827 | 6 | Do Vedas talk about Moksha,Kaivalya or Mukti? | 6 | 9899 | <p>Where do these rumors come from? How could sannyas be post Buddhist when Buddha himself was a sannyasin?? </p>
<p>First, sannyas is spoken of in the Vedas. See the <em>Brahma Sutras</em> verses 3.4.17-20 and 3.4.49 which has many vedic references to Sannyas. </p>
<p><em>Chandogya Upanishad</em> 2.23.1-2 (this and subsequent verses are translated by Swami Nikhilananda:</p>
<blockquote>
<p>There are three branches of duty; sacrifice, study, and charity are the first...All these attain to the worlds of the virtuous; but only one who is firmly established in Brahman attains immortality.</p>
</blockquote>
<p>And the <em>Brhadaranyaka Upanishad</em> 4.4.22: </p>
<blockquote>
<p>Desiring this world (the Self) alone monks renounce their homes.</p>
</blockquote>
<p>See also <em>Mundaka Upanishad</em> 1.2.11 and <em>Chandogya</em> 5.10.1</p>
<p>Second Moksha. The whole point of the Upanishads is to teach moksha. Saying there is no moksha in the Upanishads is like the man who gets up after hearing a recitation of the Ramayana and asks "Excuse me, what was the name of Rama's wife?"</p>
<p><em>Kena Upanishad</em> II. 5:</p>
<blockquote>
<p>If a man knows Atman here, he then attains the true goal of life. If he does not know It here, a great destruction awaits him. </p>
</blockquote>
<p>See also <em>Brhadaranyaka Upanishad</em> I. iv. 10 </p>
<p>And <em>Mundaka Upanishad</em> III. ii. 9:</p>
<blockquote>
<p>He who knows the Supreme Brahman verily becomes Brahman.</p>
</blockquote>
<p><em>Brhadaranyaka Upanishad</em> IV. iv. 6-7:</p>
<blockquote>
<p>But the man who does not desire is not reborn. Of him who is without desires, who is free from desires, the objects of whose desire have been attained, and to whom all objects of desire are but the Self--the pranas do not depart. Being but Brahman, he is merged in Brahman, Regarding this there is this verse: 'When all the desires that dwell in his heart are gone, then he, having been mortal, becomes immortal and attains Brahman in this very body.' Just as the lifeless slough of a snake is cast off and lies on an ant-hill, so does this body lie. Then the self becomes disembodied and immortal; it becomes the Supreme Brahman, the Light.</p>
</blockquote>
<p>and <em>Mundaka Upanishad</em> III. ii. 8:</p>
<blockquote>
<p>As flowing rivers disappear in the sea, losing their names and forms, so a wise man, freed from name and form, attains the Purusha, who is greater than great.</p>
</blockquote>
<p>Finally kaivalya. There is a Upanishad called the <em>Kaivalya Upanishad</em> which is part of the <em>Atharva</em> Veda. It is a short Upanishad of only 24 verses. It speaks of sannyas, kavilya, and moksha. Verses 2 and 3 say (Swami Madhavananda translator):</p>
<blockquote>
<p>And to him, the Grandsire (Brahma) said: "Know (this) by means of faith, devotion, and meditation. Not by work, nor by progeny, nor by wealth, but by renunciation, some attain immortality.</p>
<p>Higher than heaven, seated in the cave (Buddhi) that shines, (which) the self-controlled attain--the self-controlled, who being of pure minds have well ascertained the Reality, by the knowledge of Vedanta, and through Sannyasa or renunciation. In the sphere of Brahma, at the time of cosmic dissolution, they get all liberated from the highest (apparent) immortality of the manifested universe.</p>
</blockquote>
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<p>As the <a href="https://en.wikipedia.org/wiki/%C5%9Ar%C4%81ddha" rel="nofollow">Wikipedia</a> defines it:</p>
<blockquote>
<p>Śrāddha or Shraaddha (Sanskrit: श्राद्ध) is a Sanskrit word which
literally means anything or any act that is performed with all
sincerity and faith (Śraddhā). In the Hindu religion, it is the ritual
that one performs to pay homage to one’s 'ancestors' (Sanskrit:
Pitṛs), especially to one’s dead parents. Conceptually, it is a way
for people to express heartfelt gratitude and thanks towards their
parents and ancestors, for having helped them to be what they are and
praying for their peace. It also can be thought of as a "day of
remembrance." It is performed for both the father and mother
separately, on the days they became deceased.</p>
</blockquote>
<p>In my view this is one of the most diluted and flexed ritual and it is so flexed to individual's convenience that no longer it is clear what is authentic and what is not.</p>
<p>What would be an authentic reference <a href="http://www.hindupedia.com/en/Pramana" rel="nofollow">pramana</a> for this topic? Of course, <a href="https://en.wikipedia.org/wiki/Garuda_Purana" rel="nofollow">Garuda Purana</a> comes close to this topic explains about the first few days, but it does not explain what has to be done as a guide for those monthly, yearly occurrences of shraaddha.</p>
<p><strong>Update</strong></p>
<p>I happen to stumble upon a PDF document in one of my old hard drive. After searching the Internet, I could see it <a href="https://www.google.co.in/url?sa=t&rct=j&q=&esrc=s&source=web&cd=2&cad=rja&uact=8&ved=0ahUKEwjHuO7qyMnLAhXNVI4KHZ5VAmYQFggjMAE&url=https%3A%2F%2Fxa.yimg.com%2Fkq%2Fgroups%2F2182732%2F1408970668%2Fname%2FParvana_Homa_Srardham_Check_List-F.pdf&usg=AFQjCNGrGsPtKqy4xAyG3xlzk4-NpgJcJw&sig2=BWlb6_TfV-qq-bc-NzTGWA&bvm=bv.117218890,d.c2E" rel="nofollow">online here</a>. While it deals with many aspects, it says (related to this question):</p>
<blockquote>
<p>According to Vaishnavism, Bhagawan Sri Varaaha Murthy performed the First Sraaddham in Bhaaratha Kandam under the
guidance of Sage Bodhayana Rishi (Soothrakari) in a lengthy procedure. However, after some time, Sage Aapasthamban (one
of the Soothrakari) concised the lengthy procedure and this is practiced now days. Detailed Sraaddha Niyamam
(nomenclature) is well explained in a grantha called ‘Smrithi Mukthaphalam”. </p>
</blockquote>
| 9872 | 9871 | 6 | 2 | 9871 | 3 | What would be the authentic source for Śrāddha vidhi? | 3 | 9872 | <p>Shraddha karma and other karmas like sandhyavandanam etc are described in </p>
<p><a href="https://en.wikipedia.org/wiki/Kalpa_%28Vedanga%29#G.E1.B9.9Bhyas.C5.ABtras" rel="nofollow">Ghriya Sutras</a> -: The sutras for domestic ritiuals</p>
<p>Ghriya Sutras are decided according to your vedic shakha if you are a dwija.</p>
<p>Following is the Description of Various Ghriya Sutras and the Vedas from which they are derived.</p>
<p><strong>R̥igveda</strong></p>
<blockquote>
<p>Âśvalāyana-Gṛhyasūtra [4]
Kausîtaki-Gṛhyasūtra (Bāṣkala śakha)
Śāṅkhāyana-Gr̥hyasūtra <a href="https://en.wikipedia.org/wiki/Kalpa_%28Vedanga%29#G.E1.B9.9Bhyas.C5.ABtras" rel="nofollow">1</a></p>
</blockquote>
<p><strong>Sāmaveda</strong> </p>
<blockquote>
<p>Gobhila-Gṛhyasūtra
Khādira-Gṛhyasūtra (Drāhyāyana-Gṛhyasūtra)
Jaiminiya-Gṛhyasūtra
Kauthuma-Gṛhyasūtra</p>
</blockquote>
<p><strong>Kṛsna Yajurveda</strong> </p>
<blockquote>
<p>Baudhāyana-Gṛhyasūtra
Hiraṇyakeśi-Gṛhyasūtra (Satyāsādha-Gṛhyasūtra) [2]
Mānava-Gṛhyasūtra
Bhāradvāja-Gṛhyasūtra
Āpastamba-Gṛhyasūtra
Āgniveśya-Gṛhyasūtra
Vaikhānasa-Gṛhyasūtra
Kāthaka-Gṛhyasūtra (Laugāksi-Gṛhyasūtra)
Vārāha-Gṛhyasūtra
Vādhûla-Gṛhyasūtra
Kapisthala-Katha Gṛhyasūtra (unpublished) </p>
</blockquote>
<p><strong>Shukla Yajurveda</strong> </p>
<blockquote>
<p>Pāraskara-Gṛhyasūtra
Katyayana-Gṛhyasūtra</p>
</blockquote>
<p><strong>Atharvanaveda</strong></p>
<blockquote>
<p>Kauśika Gṛhyasūtra</p>
</blockquote>
<p>If you are non-dwija person these don't apply to you. So just have shraddha (respect) towards your ancestors and give them food (via a brahmin or poor person). </p>
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<p>I have been reading some blogs over the Internet that describe the word <strong>mleccha</strong> (म्लेच्छ) e.g., <a href="https://docs.google.com/document/d/173J0c0DUFrnIT91BzzztR43lU2LriVbCcXnF5D_an4E/edit?hl=en_US" rel="noreferrer">here</a>.</p>
<p>Can someone explain me what <strong>mleccha</strong> actually means in the context of Hinduism and Hindu scriptures?</p>
| 9885 | 9879 | 9 | 2 | 9879 | 11 | What does the word "mlechha" (म्लेच्छ) mean in the context of Hinduism? | 3 | 9885 | <p><em>Mleccha</em> is a Sanskrit word which <a href="http://spokensanskrit.de/index.php?script=HK&beginning=0%20&tinput=%20mleccha&trans=Translate&direction=AU" rel="nofollow noreferrer">means</a> 'barbarian, uncultured, foreigner, non-Vedic'.</p>
<p>Aloka Parashara in his book, <a href="https://www.worldcat.org/title/mlecchas-in-early-india-a-study-in-attitudes-towards-outsiders-upto-ad-600/oclc/26128716" rel="nofollow noreferrer">Mlecchas in Early India</a> describes it as,</p>
<blockquote>
<p><em>Mleccha</em> (and its equivalent <em>milakkha</em>) are usually translated as foreigner or barbarian. A translation which is inadequate in so many ways but not least because it implies that it was a word used by Indians to describe non-Indians. In fact it is a term used by some writers who lived in certain parts of India to describe people native to what we think of as India but who lacked some important criteria the writer felt defined his cultural identity (language, religion, geographical location, ancestry etc.)</p>
</blockquote>
<p>He describes the etymology of the word as,</p>
<blockquote>
<p>As the earliest reference occurs in the Satapatha Brahmana, which is part of an oral tradition dating to before 500 BC, scholars have usually looked for various origins in the bronze age societies of the first and second millennium BC. </p>
</blockquote>
<p>He also says,</p>
<blockquote>
<p>...that language should feature heavily in the definition of Mleccha. In fact in early texts it is clear that mleccha status was defined largely in terms of language (either the inability to use Sanskrit, or the inability to use it correctly). Language was central to identity in ancient India, as evidence by the process of Sanskritization in the early centuries AD, the importance of the Grammarians from Panini onwards. </p>
</blockquote>
<p><em>Mlechhas</em> were mainly very context dependent and might have included Bactrians, Greeks, Huns, Scythians, and Kushans; while leftists argue that non-Vedic Indians like tribals were also included in this term.</p>
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<p>I know Rudra is Lord Shiva. But why is Lord Shiva called as Rudra deva?</p>
| 9920 | 9918 | 15 | 2 | 9918 | 8 | Who is Rudra deva? | 4 | 9920 | <p>The reason why Shiva is called Rudra is described in <a href="http://www.sacred-texts.com/hin/sbr/sbe41/sbe4130.htm" rel="nofollow noreferrer">this chapter</a> of the Shatapatha Brahmana of the Rig Veda:</p>
<blockquote>
<p>[Brahma] said to him, 'My boy, why criest thou, when thou art born out
of labour and trouble?' He said, 'Nay, but I am not freed from
(guarded against) evil; I have no name given me: give me a name!'
Hence one should give a name to the boy that is born, for thereby one
frees him from evil;--even a second, even a third (name), for thereby
one frees him from evil time after time.</p>
<p>He said to him, 'Thou art Rudra' And because he gave him that name,
Agni became suchlike (or, that form), for Rudra is Agni: <strong>because he
cried (rud) therefore he is Rudra</strong>. He said, 'Surely, I am mightier
than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Sarva.' And because he gave the him that
name, the waters became suchlike, for Sarva is the waters, inasmuch as
from the water everything (sarva) here is produced. He said, 'Surely,
I am mightier than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Pasupati.' And because he gave him that
name, the plants became suchlike, for Pasupati is the plants: hence
when cattle (pasu) get plants, then they play the master 3 (patîy). He
said, 'Surely, I am mightier than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Ugra.' And because he gave him that name,
Vâyu (the wind) became suchlike, for Ugra is Vâyu: hence when it blows
strongly, they say 'Ugra is blowing.' He said, 'Surely, I am mightier
than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Asani.' And because he gave him that name,
the lightning became suchlike, for Asani is the lightning: hence they
say of him whom the lightning strikes, 'Asani has smitten him.' He
said, 'Surely, I am mightier than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Bhava.' And because he gave him that name,
Parganya (the rain-god) became suchlike; for Bhava is Parganya, since
everything here comes (bhavati) from the rain-cloud. He said, 'Surely,
I am mightier than that: give me yet a name!'.</p>
<p>He said to him, 'Thou art Mahân Devah (the Great God).' And because he
gave him that name, the moon became suchlike, for the moon is
Pragâpati, and Pragâpati is the Great God. He said, 'Surely, I am
mightier than that: give me yet a name!'</p>
<p>He said to him, 'Thou art Îsâna (the Ruler).' And because he gave him
that name, the Sun became suchlike, for Îsâna is the Sun, since the
Sun rules over this All. He said, 'So great indeed I am: give me no
other name after that!'</p>
</blockquote>
<p><a href="http://vedabase.com/en/sb/3/12/chapter-view" rel="nofollow noreferrer">This chapter</a> of the Srimad Bhagavatam gives the same explanation:</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 the original meaning of Rudra is "the crier", because Shiva cried as soon as he was born. Of course, just like the names Vishnu and Narayana (which I discuss <a href="https://hinduism.stackexchange.com/a/3648/36">here</a>), various mystical interpretations of the name have arisen that have little connection to its etymological origins.</p>
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<p>In Hinduism, the destination is called as Moksha. At the same time, the heaven also there. Are they both same? Normally, Moksha is considered as our spirit mix with God. And heaven is another state of happy life in another world. Can anyone explain the difference between these?</p>
| 9957 | 9943 | 10 | 2 | 9943 | 6 | Is there any difference between Moksha and Heaven? | 4 | 9957 | <p><strong><a href="https://en.wikipedia.org/wiki/Svarga" rel="nofollow noreferrer">Swarga</a> or Haven is one of the seven <a href="https://en.wikipedia.org/wiki/Loka" rel="nofollow noreferrer">loka</a> whereas <a href="https://en.wikipedia.org/wiki/Moksh" rel="nofollow noreferrer">Moksha</a> is the liberation/freedom from <a href="https://en.wikipedia.org/wiki/Sa%E1%B9%83s%C4%81ra" rel="nofollow noreferrer">Samsara</a> (the cycle of rebirth).</strong></p>
<p>The seven loka in <a href="https://en.wikipedia.org/wiki/Hindu_cosmology" rel="nofollow noreferrer">Hindu cosmology</a> are:</p>
<p><a href="https://i.stack.imgur.com/KDBBP.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/KDBBP.png" alt="screen-shot"></a></p>
<p><strong>Difference between Moksha & Heaven/Swarga:</strong></p>
<p>From wikipedia <a href="https://en.wikipedia.org/wiki/Heaven#Hinduism" rel="nofollow noreferrer">Heven#Hinduism</a>:</p>
<blockquote>
<p>According to Hindu cosmology, above the earthly plane, are other planes: (1) Bhuva Loka, (2) Swarga Loka, meaning Good Kingdom, is the general name for heaven in Hinduism, a heavenly paradise of pleasure, where most of the Hindu Devatas (Deva) reside along with the king of Devas, Indra, and beatified mortals. Some other planes are Mahar Loka, Jana Loka, Tapa Loka and Satya Loka. <strong>Since heavenly abodes are also tied to the cycle of birth and death, any dweller of Heaven or Hell will again be recycled to a different plane and in a different form as per the karma and "maya" i.e. the illusion of Samsara. This cycle is broken only by self-realization by the Jivatma. This self-realization is Moksha (Turiya, Kaivalya).</strong></p>
</blockquote>
<p>Also refer <a href="https://en.wikipedia.org/wiki/Svarga" rel="nofollow noreferrer">Svarga</a>:</p>
<blockquote>
<p>Svarga is seen as a transitory place for righteous souls who have performed good deeds in their lives <strong>but are not yet ready to attain moksha</strong>, or elevation to Vaikunta,</p>
</blockquote>
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<p>According to wikipedia, The <a href="https://en.wikipedia.org/wiki/Vivekachudamani#Famous_verses" rel="noreferrer">Famous verse</a> from Vivek Chudamani (विवेकचूडामणि) is:</p>
<blockquote>
<p><strong>Brahma satyam jagat mithya, jivo brahmaiva naparah</strong></p>
<p>Translation: Brahman is the only truth, the world is unreal, and there is ultimately no difference between Brahman and individual self</p>
</blockquote>
<p>But I can't find that verse from vivek chudamani. I have a vivek chudamani of <a href="https://en.wikipedia.org/wiki/Gita_Press" rel="noreferrer">Gitapress</a> Gorakhpur (<a href="http://gitapress.org/english/Search_main.asp" rel="noreferrer">book code</a>:133). You can also find it from <a href="https://sanskritdocuments.org/doc_z_misc_shankara/viveknew.html" rel="noreferrer">sanskritdocuments</a> : sanskrit <a href="http://sanskritdocuments.org/doc_z_misc_shankara/viveknew.pdf" rel="noreferrer">pdf</a>.</p>
<p>So, Where can I find the verse : <strong>Brahma satyam jagat mithya, jivo brahmaiva naparah</strong>?</p>
<p>Note: Verse no. 20 of vivek chudamani is not exactly this (though it contains first part of the quoted verse)</p>
<p>Also visit the <a href="https://hinduism.stackexchange.com/q/10016/277">related</a> question.</p>
| 9970 | 9960 | 15 | 2 | 9960 | 20 | Help me to find out the verse : "Brahma satyam jagat mithya, jivo brahmaiva naparah" | 4 | 9970 | <p>Good question. Always quoted as Sankara, but no one gives the source text. It is from Sankara's <em>Brahmajnanavalimala</em> verse 20. It is available <a href="http://www.celextel.org/adisankara/brahmajnanavalimala.html" rel="noreferrer">here</a></p>
<blockquote>
<p>20. brahma satyam jaganmithyA jIvo brahmaiva nAparah<br>
anena vedyam sacchAstram iti vedAntaDiNDimah</p>
</blockquote>
<p>Yo can also check from <a href="http://sanskritdocuments.org/doc_z_misc_shankara/" rel="noreferrer">sanskritdocuments</a>:</p>
<p><strong>The 20<sup>th</sup> verse of <a href="http://sanskritdocuments.org/doc_z_misc_shankara/brahmajna.html?lang=sa" rel="noreferrer">Brahmajnanavalimala</a>:</strong></p>
<blockquote>
<p>ब्रह्म सत्यं जगन्मिथ्या जीवो ब्रह्मैव नापरः ।<br>
अनेन वेद्यं सच्छास्त्रमिति वेदान्तडिण्डिमः ॥ २०॥</p>
</blockquote>
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<p>What is the point/story of origin of the <strong>Sanatan Dharma</strong> and why has it been altered as <strong>Hindu Dharma</strong>?</p>
| 9981 | 9972 | 7 | 2 | 9972 | 8 | Origin of the Sanatan Dharma | 4 | 9981 | <p><strong>Why "Hindu Dharma" and "Sanatan Dharma" are synonym? :</strong></p>
<p>First of all, the Sanskrit term <strong>Sanatan</strong> means eternal or ancient.</p>
<ol>
<li><p>From <a href="https://en.wikipedia.org/wiki/San%C4%81tan%C4%AB" rel="nofollow noreferrer">Wikipedia</a>:</p>
<blockquote>
<p>Sanātana Dharma (<a href="https://en.wikipedia.org/wiki/Devanagari" rel="nofollow noreferrer">Devanagari</a>: सनातन धर्म meaning <strong>"eternal <a href="https://en.wikipedia.org/wiki/Dharma" rel="nofollow noreferrer">dharma</a>" or "eternal order"</strong>) has been proposed as an alternative, "native" name for <a href="https://en.wikipedia.org/wiki/Hinduism" rel="nofollow noreferrer">Hinduism</a> (<a href="https://en.wikipedia.org/wiki/Hindi" rel="nofollow noreferrer">Hindi</a> Hindu Dharm <a href="https://hi.wikipedia.org/wiki/%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="nofollow noreferrer">हिन्दू धर्म</a> "Hindu religion".<sup><a href="https://en.wikipedia.org/wiki/San%C4%81tan%C4%AB#cite_note-ref70cumez-5" rel="nofollow noreferrer">[5]</a></sup> <strong>The term was mentioned and explained in depth in Vedic literature</strong> (Rig Veda) (4-138) and was used during the <a href="https://en.wikipedia.org/wiki/Hindu_revivalism" rel="nofollow noreferrer">Hindu revivalism</a> movement in order to avoid having to use the term "<a href="https://en.wikipedia.org/wiki/Hindu" rel="nofollow noreferrer">Hindu</a>" which is of non-native (<a href="https://en.wikipedia.org/wiki/Persian_language" rel="nofollow noreferrer">Persian</a>) origin.<sup><a href="https://en.wikipedia.org/wiki/San%C4%81tan%C4%AB#cite_note-san-6" rel="nofollow noreferrer">[6]</a><a href="https://en.wikipedia.org/wiki/San%C4%81tan%C4%AB#cite_note-7" rel="nofollow noreferrer">[7]</a></sup></p>
<p>The phrase <strong>dharma sanātana</strong> does occur in classical <a href="https://en.wikipedia.org/wiki/Sanskrit_literature" rel="nofollow noreferrer">Sanskrit literature</a>, e.g. in the <a href="https://en.wikipedia.org/wiki/Manusmrti" rel="nofollow noreferrer">Manusmrti</a> (4-138)<sup><a href="https://en.wikipedia.org/wiki/San%C4%81tan%C4%AB#cite_note-manusmriti2345-11" rel="nofollow noreferrer">[11]</a></sup> and in the <a href="https://en.wikipedia.org/wiki/Bhagavata_Purana" rel="nofollow noreferrer">Bhagavata Purana</a>,<a href="https://en.wikipedia.org/wiki/San%C4%81tan%C4%AB#cite_note-bhagvatapurana2345-12" rel="nofollow noreferrer">[12]</a><a href="https://en.wikipedia.org/wiki/San%C4%81tan%C4%AB#cite_note-patton1234-13" rel="nofollow noreferrer">[13]</a> in a sense akin to "<a href="https://en.wikipedia.org/wiki/Cosmos" rel="nofollow noreferrer">cosmic order</a>".</p>
</blockquote></li>
<li><p>According to <a href="https://hi.wikipedia.org/wiki/%E0%A4%B8%E0%A4%A8%E0%A4%BE%E0%A4%A4%E0%A4%A8_%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE" rel="nofollow noreferrer">सनातन धर्म</a>:</p>
<blockquote>
<p>वैदिक काल में भारतीय उपमहाद्वीप के धर्म के लिये 'सनातन धर्म' नाम मिलता है। 'सनातन' का अर्थ है - शाश्वत या 'हमेशा बना रहने वाला', अर्थात् जिसका न आदि है न अन्त।</p>
</blockquote>
<p>English: In vedic era, the name "Sanatan Dharam" is founded for the <strong>Dharma of Indian sub-continent</strong>, The meaning of "Sanatan" is eternal, <strong>'Would remain forever'</strong> i.e. which has no beginning and ending.</p>
<p>Quoted verse:-</p>
<ul>
<li><p>Athervaveda 10/8/23:</p>
<blockquote>
<p>सनातनमेनमहुरुताद्या स्यात पुनण्रव्</p>
</blockquote>
<p>Meaning: Sanatan is called which is innovative/renewed even today.</p></li>
<li><p>Rigveda 3-8-1:</p>
<blockquote>
<p>"यह पथ सनातन है। समस्त देवता और मनुष्य इसी मार्ग से पैदा हुए हैं तथा प्रगति की है। हे मनुष्यों आप अपने उत्पन्न होने की आधाररूपा अपनी माता को विनष्ट न करें।"</p>
</blockquote>
<p>Meaning: This path/route is <strong>sanatan</strong>. All deities and human beings are born and progressed from this....</p></li>
</ul></li>
<li><p>From <a href="http://haratdiscovery.org/india/%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="nofollow noreferrer">Bharatdiscovery</a>:</p>
<blockquote>
<p>भारत का सर्वप्रमुख धर्म हिन्दू धर्म है, जिसे इसकी प्राचीनता एवं विशालता के कारण 'सनातन धर्म' भी कहा जाता है</p>
</blockquote>
<p>English: It is called "Sanatan Dharam" <strong>for its ancientness and hugeness</strong></p></li>
<li><p>Important note from <a href="http://www.britannica.com/topic/sanatana-dharma" rel="nofollow noreferrer">Britannica Encyclopedia</a>:</p>
<blockquote>
<p>Sanatana dharma, in Hinduism, term used to denote the “eternal” or absolute set of duties or religiously ordained practices incumbent upon all Hindus, regardless of class, caste, or sect. Different texts give different lists of the duties, but in general sanatana dharma consists of virtues such as honesty, refraining from injuring living beings, purity, goodwill, mercy, patience, forbearance, self-restraint, generosity, and asceticism. Sanatana dharma is contrasted with svadharma, one’s “own duty” or the particular duties enjoined upon an individual according to his or her class or caste and stage of life. The potential for conflict between the two types of dharma (e.g., between the particular duties of a warrior and the general injunction to practice non-injury) is addressed in Hindu texts such as the Bhagavad Gītā, where it is said that in such casessvadharma must prevail.</p>
<p>The term has also more recently been used by Hindu leaders, reformers, and nationalists to refer to Hinduism as a unified world religion. <strong>Sanatana dharma has thus become a synonym for the “eternal” truth and teachings of Hinduism</strong>, the latter conceived of as not only transcendent of history and unchanging but also as indivisible and ultimately nonsectarian.</p>
</blockquote></li>
</ol>
<p>You may also refer: </p>
<ul>
<li>Why Hinduism is called Sanatan Dharma? from <a href="http://www.hinduwebsite.com/hinduism/essays/dharma.asp" rel="nofollow noreferrer">Hinduwebsite</a></li>
<li><strong>Origin</strong> from <a href="http://www.hindupedia.com/en/Origins" rel="nofollow noreferrer">Hindupedia</a></li>
</ul>
<p>Sanatan Dharma is the original name of Hinduism. - From <a href="http://veda.wikidot.com/sanatana-dharma" rel="nofollow noreferrer">wikidot</a> and <a href="https://hi.wikipedia.org/wiki/%E0%A4%B8%E0%A4%A8%E0%A4%BE%E0%A4%A4%E0%A4%A8_%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE" rel="nofollow noreferrer">wikipedia</a>.</p>
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<p>I remember reading that girls should be married within the age of 12. The intention of the question is not to incite a debate on the ideal age for marriage in today's world, but to know what our scriptures recommend. </p>
| 10029 | 10018 | 20 | 2 | 10018 | 13 | What is the recommended age for marriage for girls as per Shastra? | 5 | 10029 | <p>Here is what <a href="http://www.sacred-texts.com/hin/manu/manu09.htm" rel="nofollow noreferrer">this chapter</a> of the Manu Smriti recommends:</p>
<blockquote>
<ol start="94">
<li>A man, aged thirty years, shall marry a maiden of twelve who pleases him, or a man of twenty-four a girl eight years of age; if (the performance of) his duties would (otherwise) be impeded, (he must marry) sooner.</li>
</ol>
</blockquote>
<p>Bhishma says much the same thing in <a href="http://www.sacred-texts.com/hin/m13/m13b009.htm" rel="nofollow noreferrer">this chapter</a> of the Anushasana Parva of the Mahabharata:</p>
<blockquote>
<p>A person of thirty years of age should wed a girl of ten years of age called a Nagnika. Or, a person of one and twenty years of age should wed a girl of seven years of age. </p>
</blockquote>
<p>Note that these recommendations are more binding for the lower bound rather than the upper bound. Here is what the Mahabharata translator says in a footnote:</p>
<blockquote>
<p>Nagnika is said to be one who wears a single piece of cloth. A girl in whom the signs of puberty have not appeared does not require more than a single piece of cloth to cover her. The mention of Nagnika, the commentator thinks, is due to an interdiction about wedding a girl of even ten years in whom signs of puberty have appeared.</p>
</blockquote>
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<p><a href="https://i.stack.imgur.com/AztL2.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/AztL2.jpg" alt="enter image description here"></a></p>
<p>Clip from Angkor Thom, about 1200 CE. </p>
<p>Some early Cambodian inscriptions are written in Sanskrit. </p>
<p>Is it true that these Sanksrit insciptions do not use the <strong>Devanagari</strong> script but instead the <strong>Khmer</strong> script?</p>
<p><strong>Added</strong>. The inscription taken above is from the east gate of the region of the royal palast at Angkor Thom. It is written in old Khmer. In the meantime I learned that it is an oath of allegiance to king Suryavarman I from 1011 C.E.</p>
| 10052 | 10039 | 14 | 2 | 10039 | 5 | Which scripts have been used to write Sanskrit? | 4 | 10052 | <p>Sanskrit originated as an oral language i.e. it was never penned down for the most of it's life. Hence, it doesn't have a writing system of it's own. During it's life cycle, various scripts have been used to write Sanskrit including many regional Indian tongues and most recently <a href="https://en.wikipedia.org/wiki/International_Alphabet_of_Sanskrit_Transliteration" rel="nofollow noreferrer">Roman script</a> .
The earliest occurrence of Sanskrit in written form is in <a href="https://en.wikipedia.org/wiki/Brahmi_script" rel="nofollow noreferrer">Brahmi script</a> .</p>
<p>As wikipedia states,</p>
<blockquote>
<p>Brahmi evolved into a multiplicity of <em>Brahmic</em> scripts, many of which
were used to write Sanskrit. Roughly contemporary with the <em>Brahmi</em>,
<em>Kharosthi</em> was used in the northwest of the subcontinent. Sometime
between the fourth and eighth centuries, the Gupta script, derived
from <em>Brahmi</em>, became prevalent. Around the eighth century, the <em>Śāradā</em>
script evolved out of the Gupta script. The latter was displaced in
its turn by Devanagari in the 11th or 12th century, with intermediary
stages such as the <em>Siddhaṃ</em> script. In East India, the <em>Bengali</em>
alphabet, and, later, the <em>Odia</em> alphabet, were used.</p>
<p>In the south, where Dravidian languages predominate, scripts used for Sanskrit
include the <em>Tamil</em>, <em>Kannada</em>, <em>Telugu</em>, the <em>Malayalam</em> and <em>Grantha</em>
alphabets.</p>
</blockquote>
<p>It is very possible that in Cambodia, Sanskrit was written in Khmer script because Sanskrit has been penned down in the regional tongue/script for millennia.</p>
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<p>Since long time I've heard that the number <strong>zero</strong> was invented by the great Indian mathematician <a href="https://en.wikipedia.org/wiki/Aryabhata" rel="noreferrer">Aryabhata</a>.</p>
<p>Now I have two examples from Ramayana and Mahabharata:</p>
<ol>
<li><p>In Ramayana, Ravana had 10 heads.</p></li>
<li><p>Similarly, in Mahabharata, we have the 100 Kauravas.</p></li>
</ol>
<p>Now if zero was invented by Aryabhata in the era of Kaliyuga (according to Hindu panchānga) how does that make Ramayana and Mahabharata, the tales of previous yugas i.e., Treta yuga and Dwapara yuga respectively?</p>
<p>So effectively my question is:</p>
<p><strong>How could ancient Hindus use the numbers 10 and 100 before the invention of zero?</strong></p>
| 10060 | 10057 | 30 | 2 | 10057 | 25 | If Aryabhata invented zero in Kaliyuga, how could Hindus of earlier yugas describe Ravana as having 10 heads and Kauravas were 100 in number? | 8 | 10060 | <h2><strong>I feel the your doubt is about representation</strong></h2>
<p>If you look at the history of representation, it starts with the story of people representing numbers with straight lines, and crossing them after sometime.
Roman Numerals for example did not originally have 0. Multiplication and division might have possibly be done in form of addition and subtraction and if you look closely,you will not feel the importance of zero in them. Its implicit, why would anyone add nothing to a sum, or subtract nothing from the sum, the resultant will remain same, won't it?
So simple calculation is not a problem. </p>
<p>Aryabhatt defined the value of 0/0 as 0 which is not in the case of modern definition. So it is possible that there was no such thing as zero and the calculation might have been totally dependent over some other notation as blanks dots etc.When you define something, does it not inherently implies 2 scenarios 1>That the one who defines is either correcting the value of a previously held concept
2>He might possibly be defining his own standard to facilitate correct calculation.
**</p>
<h2>Hence it is difficult to jump to conclusions and say that zero was there during the time when ramayana or mahabharata was written.</h2>
<p>Here is an excerpt from wikipedia:
<em>The concept of zero as a digit in the decimal place value notation was developed in India, presumably as early as during the Gupta period (c. 5th century), with the oldest unambiguous evidence dating to the 7th century.[12]
The Indian scholar Pingala (c. 200 BC) used binary numbers in the form of short and long syllables (the latter equal in length to two short syllables), a notation similar to Morse code.[13] Pingala used the Sanskrit word śūnya explicitly to refer to zero.[14]
The earliest text to use a decimal place-value system, including a zero, the Lokavibhāga, a Jain text surviving in a medieval Sanskrit translation of the Prakrit original, which is internally dated to AD 458 (Saka era 380). In this text, śūnya ("void, empty") is also used to refer to zero.[15]
The origin of the modern decimal-based place value notation can be traced to the Aryabhatiya (c. 500), which states sthānāt sthānaṁ daśaguṇaṁ syāt "from place to place each is ten times the preceding",[16][16][17][18]
The rules governing the use of zero appeared for the first time in the Brahmasputha Siddhanta (7th century). This work considers not only zero, but negative numbers, and the algebraic rules for the elementary operations of arithmetic with such numbers. In some instances, his rules differ from the modern standard, specifically the definition of the value of zero divided by zero as zero.[19]</em></p>
<p>So your doubt about calculation of 10 and 100 can be easily attributed to the above fact of simple addition and calculation.
Now what remains is the representation part. So representation could be in various bases and various forms in the same base.In Ancient india, prakrit, sanskrit etc were used and they do have a good representation of numbers. If you want an example:
Romans use the letter "C" to denote 100 and 'X' to denote 10 in decimal notation.
In hexadecimal 100 is written as 64.
So it can easily be seen that in the olden days, there might be a whole different representation for numbers with zeros.
You can go to the following link to know more if you want.
<em><a href="https://en.wikipedia.org/wiki/0_(number)">https://en.wikipedia.org/wiki/0_(number)</a></em>
I hope i answer you question.
If any doubts, feel free to question me.</p>
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<p>As described in Srimad Ramayana, and is known to all, Maharaja Dasaratha, the father of Sri Rama, was emotionally attached to his son - so much that he wasn't able to bear separation from his son for a few days with Brahmarshi Vishvamitra, and later (eventual) 14 years.</p>
<p>But earlier in the Ramayana, Dasaratha tells Vishvamitra:</p>
<blockquote>
<p>Sixty thousand years have passed from my birth, oh! Vishvamitra, and this Rama is engendered at this age, that too with tribulations, hence taking Rama with you will be inappropriate of you. [Balakanda, 20th Sarga, 10b-11a]</p>
</blockquote>
<p>So to a person who has lived for 60,000 years, surely 14 years, and a few days in Vishvamitra's case cannot be of much significance? One can justify the latter in stating that Rama had just returned from Gurukula, and that Vishvamitra was taking him to fight demons.</p>
<p>Furthermore, Dasaratha is perfectly okay when Yudhajit, Kaikeyi's brother takes away Bharata and Shatrughna for 12 years after their marriage, to Kekaya. So when he is not disturbed by their long time away from home, why is he so distraught at Rama's exile that it forces him to give up even his own life?</p>
| 11470 | 10110 | 7 | 2 | 10110 | 7 | Why was Dasaratha so emotionally attached only to Rama? | 3 | 11470 | <p>Lord Rama in <a href="https://drive.google.com/file/d/0B7T0zBCVuV7cR055dEFfNFRNQ28/view?pref=2&pli=1" rel="noreferrer">Ramcharitmanas Uttar kanda</a> answers this question <strong>giving an analogy</strong> to that as:<br>
<br></p>
<blockquote>
<p>एक पिता के बिपुल कुमारा । <br>
होहिं पृथक गुन सील अचारा ।।<br>
कोउ पंडित कोउ तापस ग्याता ।<br>
कोउ धनवंत सूर कोउ दाता।।<br>
कोउ सर्वग्य धर्मरत कोइ।<br>
सब पर पितहि प्रीति सम होई।।<br>
कोउ पितु भगत बचन मन कर्मा ।<br>
सपनेहुँ जान न दूसर धर्मा ।।<br>
सो सुत प्रिय पितु प्रान समाना । <br>
जद्यपि सो सब भाॅति अयाना।।<br>
एही बिधि जीव चराचर जेते ।<br>
त्रिजग देव नर असुर समेते।।<br>
अखिल बिस्व यह मोर उपाया । <br>
सब पर मोहि बराबरि दाया।। <br>
तिन्ह मह जो परिहरि मद माया । <br>
भजै मोहि मन बच अरु काया।।<br>
<br>
पुरुष नपुंसक नारि वा जीव चराचर कोइ ।<br>
सर्व भाव भज कपट तजि मोहिपरम प्रिय सोइ ।! ८७ <br>
सत्य कहउँ खग तोहि सुचि सेवक मम प्रान प्रिय ।<br>
अस बिचारी भजु मोहि परिहरिआस भरोस सब । । <br>
<br></p>
</blockquote>
<p>This translates as<br>
<br></p>
<blockquote>
<p>A father has a number of sons, each differing from the others in character, temper and conduct. One is learned, another given to austerities, a third spiritually enlightened, a fourth rich, a fifth possessed of valour, a sixth charitably disposed, a seventh all-wise and an eighth intent on piety; but the father equally loves all. <strong>A ninth son is devoted to his father in thought, > word and deed and never dreams of any other duty. This is the son whom the father loves as his own life,</strong> though he be a perfect ignoramus. In a like manner all animate and inanimate beings, including the > subhuman species, gods, men and demons in short, the whole of this universe is My creation and I am equally compassionate to all. Of these, however, he > who adores Me in thought, word and deed, forswearing arrogance and wiles.<br>
<br>
Be it man, woman or one lacking the characteristics of both, or, for the matter of
that, any living being whatsoever of the animate or inanimate world, he who adores Me with all his being, giving up all guile, is supremely dear to Me. O bird, I tell you in all
sincerity that a guileless servant is dear to Me as life. Realizing this worship Me, <br>
abandoning all other hope and reliance.<br></p>
</blockquote>
<p>Hence, although all the four brothers were
devoted to father but devotion of was Rama was incomparable to other brothers. Hence Rama was Prana-Priya to Dasharatha.<br>
<br>
<br>
Listen it <a href="https://m.youtube.com/watch?v=1TWlc4i2ft8" rel="noreferrer">here</a> from 1:41:30<br>
<br>
<br>
<br></p>
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<p>The many names of the Goddess are Adi Shakti, Shakti, Durga and Devi. Are they the same person?
Here is what I have gathered from numerous sources such as Wikipedia:</p>
<ul>
<li><p>Durga, who is known as Parvati, is known as Adi Shakti. If so,what about Lakshmi and Saraswati?</p></li>
<li><p>Who is Adi Shakti in the first place? Is <strong>she</strong> the supreme goddess?</p></li>
<li><p>If Adi Shakti is the <strong>supreme</strong> goddess, then does it mean that, </p>
<ol>
<li>Adi Shakti incarnates as Parvati, Lakshmi and Saraswati and the three goddesses are equal in power or does it mean that.</li>
<li>Parvati is the same as Adi Shakti and she incarnates as Lakshmi and Saraswati, thus making Parvati the most powerful as Adi Shakti is supreme (if we assume so according to the question)</li>
<li>Or is Adi Shakti just a synonym for Parvati and thus Adi Shakti/Parvati , Lakshmi and Saraswati are equal in power.</li>
</ol></li>
<li><p>Only Parvati/Durga has <strong>many, many, many, many</strong> avatars. Why don't Lakshmi and Sarawati?</p></li>
<li>Shailaputri (a Navadurga) is Parvati (making Parvati Durga's avatar). However, normally it is vice versa.</li>
<li><p>In Devi Mahatmaya, Lakshmi is Durga (killer of Mahisasur) and Saraswati is Ambika (killer of Shumb and Nishumbh). Kali, or Parvati is merely helps Vishnu kill Madhu and Kathiba (she doesn't actually participate in the slaying). Normally however, Parvati is Durga (killer of Mahisasur) as well as Ambika (killer of Shumb and Nishumbh) while the other two hardly kill anybody. </p>
<p>Please clear my doubts.Also please tell me which option,1,2 or 3 is correct.</p></li>
</ul>
| 22960 | 10138 | 10 | 2 | 10138 | 6 | Who are Adi Shakti and Durga? | 4 | 22960 | <p>Goddess Durga herself is Adi Parashakti. In Sri Chandi (from the Markandeya Purana), she is described as the combined form of the 3 deities viz; Mahakali, Mahalakshmi and Mahasaraswati.</p>
<p>The <a href="http://www.aghori.it/devi_atharvashirsha_eng.htm" rel="noreferrer">Devi Atharva Sirsha </a> describes Adi Parashakti's features as follows:
<br></p>
<blockquote>
<p>sābravīt- ahaṃ brahmasvarūpiṇī ।<br> mattaḥ prakṛtipuruṣātmakaṃ jagat ।<br> śūnyaṃ cāśūnyam ca ॥2॥</p>
<p>She said: I am an aspect of Brahma. From me this Universe, in form of
Prakriti and Purusha, is generated; which is both void and non-void.</p>
<p>ahamānandānānandau ।<br> ahaṃ vijñānāvijñāne ।<br> ahaṃ brahmābrahmaṇī
veditavye ।<br> ahaṃ pañcabhūtānyapañcabhūtāni ।<br> ahamakhilaṃ jagat ॥3॥</p>
<p>I am both bliss and non-bliss. I am knowledge and non-knowledge. I am
Brahma and non-Brahma (the non-manifest state called Abrahma). I am
the five primordial principles and non-principles. I am the whole
perceived Universe.</p>
<p>vedo ̕hamavedo ̕ham।<br> vidyāhamavidyāham।<br> ajāhamanajāham ।<br> adhaścordhvaṃ ca tiryakcāham ॥4॥</p>
<p>I am Veda (knowledge about Brahma) and non-knowledge. I am learning
and ignorance. I am unborn and also born. I am up, down and in the
middle.</p>
</blockquote>
<p>And more:
<br></p>
<blockquote>
<p>ahaṃ rudrebhirvasubhiścarāmi ।<br> ahamādityairuta viśvadevaiḥ ।<br> ahaṃ mitrāvaruṇāvubhau bibharmi ।<br> ahamindrāgnī ahamaśvināvubhau ॥5॥</p>
<p>I move about in form of Rudra and Vasu. I move about as Aditya and all
the Gods. I sustain Mitra, Varuna, Indra, Agni and both the Ashvinas.</p>
<p>ahaṃ somaṃ tvaṣṭāraṃ pūṣaṇaṃ bhagaṃ dadhāmi।<br> ahaṃ viṣṇumurukramaṃ
brahmāṇamuta prajāpatiṃ dadhāmi ॥6॥</p>
<p>In me there are Soma, Tvasta, Pusha and Bhaga. In me there are Vishnu
with wide footsteps, Brahma and Prajapati.</p>
<p>saiṣāṣṭau vasavaḥ।<br> saiṣaikādaśarudrāḥ ।<br> saiṣā dvādaśādityāḥ ।<br> saiṣā
viśvedevāḥ somapā asomapāśca ।<br> saiṣā yātudhānā asurā rakṣāṃsi piśācā yakṣāḥ siddhāḥ । saiṣā sattvarajastamāṃsi ।<br> saiṣā brahmaviṣṇurudrarūpiṇī।<br> saiṣā
prajāpatīndramanavaḥ ।<br> saiṣā grahanakṣatrajyotīṃṣi ।<br> kalā kāṣṭhādikālarūpiṇī।<br> tāmahaṃ praṇaumi nityam |<br> pāpahāriṇīṃ devīṃ bhuktimuktipradāyinīm । <br>anantāṃ vijayāṃ śuddhāṃ śaraṇyāṃ śivadāṃ śivām॥17॥</p>
<p><br></p>
<p>She is the eight Vasus. She is the eleven Rudras. She is the twelve
Adityas. She is the all the Gods, drinking Soma or non-drinking. She
is Yatudhan, Rakshashas, Asuras, Pishachas, Yakshas and Siddhas (kinds
of demonic or malicious beings). She is Satva, Rajas and Tamas. She is
Brahma, Vishnu and Rudra. She is Prajapati, Indra and Manu. She is the
planets, stars and constellations. She is various measures of Time.
She is destroyer of sins, giver of both enjoyment and Moksha, without
end, giving victory over distractions of Samsara, pure, worth taking
refuge, giver of peace, peace personified, we pray to Her.
<br></p>
</blockquote>
<p>And, then finally it says, that she is Durga only or known by that name.
<br></p>
<blockquote>
<p>yasyāḥ svarūpaṃ brahmādayo na jānanti tasmāducyate ajñeyā । <br>yasyā
anto na labhyate tasmāducyate anantā ।<br> yasyā lakṣyaṃ nopalakṣyate
tasmāducyate alakṣyā । <br>yasyā jananaṃ nopalabhyate tasmāducyate ajā
।<br> ekaiva sarvatra vartate tasmāducyate ekā ।<br> ekaiva
viśvarūpiṇī tasmāducyate naikā ।<br> ata evocyate
ajñeyānantālakṣyājaikā naiketi ॥23॥</p>
<p><br></p>
<p>Even Brahma and the other Devas do not know her real form, so she is
called Ajñeya. We do not find its limit, so she is called Ananta. We
can not find the meaning, so she is called Alakshya. Her birth is not
known, so she is called Aja. She is found everywhere, so she is called
Eka, the One. She has taken up all the various forms, so she is called
Naika. Because of this she is called these various names.</p>
<p>mantrāṇāṃ mātṛkā devī śabdānāṃ jñānarūpiṇī ।<br> jñānānāṃ cinmayātītā
śūnyānāṃ śūnyasākṣiṇī ।<br> <strong>yasyāḥ parataraṃ nāsti saiṣā durgā
prakīrtitā</strong> ॥24॥</p>
<p><br></p>
<p>Amongst the mantras She is the original sounds, in the words She is
the essence of knowledge. Amongst the knowledge She is beyond what is
comprehensible by analysis and by deep meditation, She is the witness
to that state. <strong>She is well known as Durga, there is nothing better
than her</strong>.</p>
<p>tāṃ durgāṃ durgamāṃ devīṃ durācāravighātinīm ।<br> namāmi bhavabhīto
̕haṃ saṃsārārṇavatāriṇīm ॥25॥</p>
<p><br></p>
<p>I, afraid of the Samsara, offer my salutations to Durga, difficult to
know, destroyer of sins and pilot while crossing this sea of Samsara.
<br></p>
</blockquote>
<p>And so is Goddess Parvati, because as per the Puranas, Lord Shiva did some severe penance and that's how obtained Adi Parashakti as his consort. This story i have mentioned in some other answer of mine.</p>
<p>So, that's why Goddess Durga, Goddess Parvati are only said to be Adi Parashakti.</p>
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<p>Who created Datta Bavani? Please provide some introduction of the creator.</p>
<p><a href="https://i.stack.imgur.com/kjJmE.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/kjJmE.png" alt="datta bavani"></a></p>
| 10670 | 10198 | 2 | 2 | 10198 | 1 | Who created Datta Bavani? | 3 | 10670 | <p>Rang Avadhoot Maharaj Created Datta Bavani. He also gave one mantra</p>
<p>Paraspara Devo bhava</p>
<p>means we humans should behave as devas. means we should not harm anybody.</p>
<p>Bhakti should be without sho off.</p>
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<p>In Hinduism, there is someone called Virat Purusha. There is similar concept in Jainism where it is believed that the universe shape is in the form of a cosmic man - broader at the top and bottom and narrow at the middle.</p>
<p> <a href="https://i.stack.imgur.com/bqfXf.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/bqfXf.jpg" alt="enter image description here"></a></p>
<p>Is there some connection between Virat Purusha of Hinduism and Cosmic Man of Jainism? If not then who is Virat Purusha - Shiva or Brahman?</p>
| 10227 | 10211 | 10 | 2 | 10211 | 6 | Who is Virat Purusha? | 3 | 10227 | <p>The concepts are similar. In his introduction to <em>Brahma Sutras</em> 3.3, Sankara says (Swami Vireswarananda translator):</p>
<blockquote>
<p>It is not possible for the ordinary man to grasp the Infinite. Therefore the scriptures present various symbols of Brahman, such as Prana, Akasa, and mind, for the beginner to meditate upon. Sometimes they prescribe the cosmic form of Brahman (Vaisvanara) for meditation. These different methods of approaching the infinite Brahman are known as Vidyas or Upasanas.</p>
</blockquote>
<p>Further in verse 4.1.5:</p>
<blockquote>
<p>(The symbol is) to be viewed as Brahman (and not in the reverse way), on account of the elevation (of the symbol thereby).</p>
</blockquote>
<p>Virat is to be viewed as Brahman, Brahman is not to be conceived as Virat. These are means for us to comprehend Brahman. We cannot meditate or conceive of Nirguna Brahman, we can only contemplate Saguna Brahman (Virat). The sky as His head, etc., are means for us to conceive That which is unconceivable. <em>Avângmanasogocharam</em>, meaning that which is incapable of being grasped by word or mind.</p>
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<p>As I read <a href="https://en.wikipedia.org/wiki/Bhagavad-G%C4%ABt%C4%81_as_It_Is">Bhagavad Gita As It Is</a> 1<sup>st</sup> chapter from here (<a href="http://asitis.com/">http://asitis.com/</a>) I stopped at the 8<sup>th</sup> verse and switched to this site (<a href="http://www.bhagavad-gita.org">www.bhagavad-gita.org</a>) and noticed that 8<sup>th</sup> verse is different in both the sites so I posted this question immediately. </p>
<p>Srila Prabhupada's BG As It Is <a href="http://asitis.com/1/8.html">says</a>:</p>
<blockquote>
<p>"bhavan bhismas ca karnas ca
krpas ca samitim-jayah
asvatthama vikarnas ca
saumadattis <strong>tathaiva ca</strong>". (BG 1.8)</p>
</blockquote>
<p>and <a href="http://www.bhagavad-gita.org/Gita/verse-01-08.html">bhagavad-gita.org</a> says:</p>
<blockquote>
<p>bhavan bhishmas ca karnas ca
krpas ca samittinjaya
ashvatthama vikarnas ca
saumadattir <strong>jayadratah</strong> (BG 1.8).</p>
</blockquote>
<p>Notice that the 1<sup>st</sup> verse contains "tathaiva ca" at end, and the 2<sup>nd</sup> verse says "jayadratah" at the end. I checked other sites as well (you can find them online easily) and BG from different authors also use either of the words. So it seems like there are different versions of the Gita.</p>
<p>Are there really different versions/recension of the Gita? If not, then is it "tathaiva ca" at the end or "jayadratah"? Or, are both of them acceptable and authentic? If not, then which one is correct and how can we know it is authentic?</p>
| 10258 | 10246 | 14 | 2 | 10246 | 10 | Why are there two versions of Chapter 1 - Verse 8 of Bhagavad Geetha? | 3 | 10258 | <p>In his footnote to this verse, Swami Gambhirananda writes in his translation of the <em>Bhagavad Gita</em> (p 14):</p>
<blockquote>
<p><em>Asvatthama</em>, son of Drona: Mention of Asvatthama before Karna's son Vikarna, and others, as also the mention of Drona before Bhisma and others, was for pleasing Drona.</p>
<p><em>Saumadatti</em>: King of Balhika (of Punjab), son of Somadatta; known also as Bhurisrava because of his preeminence. <em>Jayadratha</em>: (some editions read <em>tathaivaca</em> in place of <em>jayadrathah</em>) King of Sindu (modern Sindh). The first line of the verse ennumerates the four principal leaders; the second verse names those next in status.</p>
</blockquote>
<p>The recension of the Gita that uses Jayadratha is the same recension that was commented on by Sankara, but there are recensions with the alternative wording. In his introduction to his translation, Swami Gambhirananda writes (pp xvii-xviii):</p>
<blockquote>
<p>According to the recension of the <em>Gita</em> commented on by Sankaracarya, the number of verses is 700. But there is evidence to show that some old manuscripts had 745 verses. The <em>Gita</em> published in Srinagar, Kashmir, with the annotation of Abhinavaguptacarya, contains the same number of verses. Other manuscripts have been discovered with variations both in the number of verses <strong>and the readings</strong>. Pusalkar is of the opinion that 'the additional stanzas effect no material addition; nor do they create any differences in the teaching or argument.' (<em>Studies in Epics and Puranas</em>, p. 144.) He further remarks that "Sankaracarya's testimony for the text of the <em>Bhagavadgita</em> is earlier than that of any other MS or commentator.' (ibid. p 147.) However that may be, after Sankaracarya wrote his Commentary, the <em>Gita</em> has taken a definite form with 700 verses, so far at least as the general public is concerned. </p>
</blockquote>
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<p>Can we become God?</p>
<p>Most people believe that the Gods that we are worshipping are fixed and no human can reach the state of God. Is this true? </p>
<p>If a person is born and lives as the purest one and when he attains the state as God, can he be included in the Gods of today?</p>
<p>Can a person become God if he learns all the things that a God knows?</p>
| 10293 | 10286 | 8 | 2 | 10286 | 7 | Can we become God? | 8 | 10293 | <p>Yes. "brahma vid brahmaiva bhavati". One who knows brahman becomes brahman himself. </p>
<p>The path to know brahman is yoga - any (or a combination) of bhakti/gnyana/karma (upasana)/raja yogas.</p>
<blockquote>
<p>स यो ह वै तत् परमं <strong>ब्रह्म वेद ब्रह्मैव भवति</strong> नास्याब्रह्मवित्कुले भवति । <br>
तरति शोकं तरति पाप्मानं गुहाग्रन्थिभ्यो विमुक्तोऽमृतो भवति ॥ ९ ॥</p>
<p>sa yo ha vai tat paramaṃ <strong>brahma veda brahmaiva bhavati</strong> nāsyābrahmavitkule bhavati | <br>
tarati śokaṃ tarati pāpmānaṃ guhāgranthibhyo vimukto'mṛto bhavati || 9 ||</p>
<p>9. <strong>He who knows that highest Brahman becomes even Brahman</strong>; and in his line, none who knows not the Brahman will be born. He crosses grief and virtue and vice and being freed from the knot of the heart, becomes immortal.</p>
<p><a href="http://www.wisdomlib.org/hinduism/book/mundaka-upanishad-shankara-bhashya/d/doc145141.html" rel="nofollow noreferrer"><em>Mundaka Upanishad 3.2.9</em></a></p>
</blockquote>
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<p>If someone has sex with a maid or someone else's wife with their permission (mutual consent), what is the punishment for it as per Hindu scripture?</p>
| 10290 | 10289 | 13 | 2 | 10289 | 19 | What is the punishment for consensual sex in Hinduism? | 3 | 10290 | <p>Punishment for illicit sex (which includes sexual intercourse with someone else's wife and also with one's maid) as per <a href="http://vanisource.org/wiki/SB_5.26.20" rel="noreferrer">Srimad Bhagavata Purana</a> is torment in a hell called <strong>"Taptasurmi"</strong>.</p>
<blockquote>
<p>yas tv iha vā agamyāṁ striyam agamyaṁ vā puruṣaṁ <br>
yoṣid abhigacchati tāv amutra kaśayā <br>
tāḍayantas tigmayā sūrmyā lohamayyā puruṣam <br>
āliṅgayanti striyaṁ ca puruṣa-rūpayā sūrmyā <br></p>
<p>(Bhagavata Purana, Canto 5, Chapter 26, Verse 20)</p>
</blockquote>
<p>Translation</p>
<blockquote>
<p>A man or woman who indulges in sexual intercourse with an unworthy
member of the opposite sex is punished after death by the assistants
of Yamarāja in the hell known as Taptasūrmi. <strong>There such men and women
are beaten with whips. The man is forced to embrace a red-hot iron
form of a woman, and the woman is forced to embrace a similar form of
a man. Such is the punishment for illicit sex.</strong></p>
</blockquote>
<p>Purport of the Verse</p>
<blockquote>
<p>Generally a man should not have sexual relations with any woman other
than his wife. According to Vedic principles, the wife of another man
is considered one's mother, and sexual relations are strictly
forbidden with one's mother, sister and daughter. If one indulges in
illicit sexual relations with another man's wife, that activity is
considered identical with having sex with one's mother. This act is
most sinful. The same principle holds for a woman also; if she enjoys
sex with a man other than her husband, the act is tantamount to having
sexual relations with her father or son. Illicit sex life is always
forbidden, and any man or woman who indulges in it is punished in the
manner described in this verse.</p>
</blockquote>
<p>Also see: <a href="https://archive.org/stream/BhagavataPuranaMotilalEnglish/Bhagavata%20Purana%20-%20Motilal%20-%20English%20-%20Parts%201%20-%205#page/n775/mode/2up" rel="noreferrer">Alternate translation</a> by Motilal Banarsidass Publishers (p. 768-769).</p>
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<p>Why do Indian women, especially married women, wear bangles?</p>
| 10538 | 10532 | 10 | 2 | 10532 | 4 | Why do Indian women wear bangles? | 3 | 10538 | <p>I have two reasonable answers for your question</p>
<p>Reason1:
Normally the wrist portion is in constant activation on any human. Also the pulse beat in this portion is mostly checked for all sorts of ailments. The Bangles used by women are normally in the wrist part of ones hand and its constant friction increases the blood circulation level. Further more the electricity passing out through outer skin is again reverted to one’s own body because of the ring shaped bangles, which has no ends to pass the energy outside but to send it back to the body.</p>
<p>Inorder to put this in control, or in a way we can say to avoid such impatience problem from occuring, women were asked to wear bangles and some other ornaments waist belt, anklets, armlets. Even Ear rings also have their own significance. Read here to know: Why we pierce ears and why we wear ear rings.</p>
<p>Reason2:
Gold is dia-magnetic which means it repels magnetic field. As we are on earth (hopefully you too!:) ), we are surrounded by magnetic fields. Our heart work on small electrical impulses for its functions. When these electrical impulses get opposed by earth's magnetic field, power of the heart to pump the blood reduces. In order to prevent this, we wear gold.</p>
<p>Gold is a dia-magnetic substance and repels magnetic fields. As it is worn upto the heart position (in the form of pendants), heart will not get the interruption of earth's magnetic field. Hence it does not need to do the 'hard work' to pump blood, which ultimately increases the life of heart.</p>
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<p>In many (not all mind you) "How to do sandhyavandanam" videos and PDFs, the performer starts with the achamanam:</p>
<blockquote>
<p>Achyutaya Namaha</p>
<p>Anantaya Namaha</p>
<p>Govindaya Namaha</p>
</blockquote>
<p>The same procedure is also found in many "How to do a Puja" tutorials.</p>
<p>My question is: How valid are these mantras (or any other Vedic Mantras for that matter) when they are not preceded by the Pranava OM?</p>
| 10558 | 10550 | 10 | 2 | 10550 | 10 | Is reciting Vedic Mantras without being preceded by "Om" condemned somewhere in Vedas or in other scriptures? | 3 | 10558 | <p>The Upanishads say that the Vedas are Om. Om is the Vedas.</p>
<p>Why prayers and rites are started with Om is explained in <em>Taittiriya Upanishad</em> I.viii.1. (Swami Gambhirananda translator) - "...A Brahman, when about to recite the <em>Vedas</em> utters <em>Om</em> under the idea, 'I shall attain Brahman'. He does verily attain Brahman." At the end of his commentary on this verse, Sankara says: "The purport of the passage is that, <strong>since the activities that are undertaken with the utterance of <em>Om</em> become fruitful</strong>, <em>Om</em> should be meditated on as Brahman."</p>
<p>Also see <em>Brahma Sutras</em> 3.3.63-64 and <em>Chandogya</em> I.1.9.The <em>Chandogya</em> verse says (Swami Gambhirananda translator):</p>
<blockquote>
<p>These Vedic rites are begun with it [Om]. After uttering Om (the Adhvaryu) chants the hymns (for the gods). (the Hota) praises (the gods). (the Udgata) sings. (These rites are meant) for the worship of this very <em>Om</em>. Through the greatness and essence of <em>Om</em> (are begun the rites enjoined by the Vedas).</p>
</blockquote>
<p>So scripture says rites are always started with Om as they become fruitful with the recitation of the <em>Om</em>. </p>
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<p>I think getting information and knowledge about Hinduism is very useful for knowing and learning about Hinduism. So, I want to ask:</p>
<p>Where can I find/get basic information and knowledge about Hinduism on the web?</p>
<p>Note: Recommend the resources that are written by Indian academics rather than Western or Christian . </p>
| 10600 | 10599 | 8 | 2 | 10599 | 7 | Where can I find/get basic information about Hinduism on the web? | 3 | 10600 | <p>Few places to get information & knowledge about Hinduism,</p>
<ul>
<li><a href="https://en.wikipedia.org/wiki/Hinduism" rel="nofollow noreferrer">Wikipedia</a>*</li>
<li><a href="http://hindupedia.com" rel="nofollow noreferrer">Hindupedia</a></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="nofollow noreferrer">Bharatkosh</a> (Hindi)</li>
<li><a href="http://veda.wikidot.com" rel="nofollow noreferrer">Veda.Wikidot</a></li>
<li><a href="http://www.hinduwebsite.com/hinduindex.asp" rel="nofollow noreferrer">Hinduwebsite</a></li>
<li><a href="https://dharmawiki.org/index.php/Main_Page" rel="nofollow noreferrer">Dharma Wiki</a></li>
</ul>
<hr>
<p><sup>*Also consider <a href="https://en.wikipedia.org/wiki/Wikipedia:General_disclaimer" rel="nofollow noreferrer">General disclaimer</a> & About <a href="https://en.wikipedia.org/wiki/Wikipedia:Ten_things_you_may_not_know_about_Wikipedia#We_do_not_expect_you_to_trust_us" rel="nofollow noreferrer">trusting</a>.<br> May be considerable that <a href="https://hinduism.stackexchange.com/questions/13626/where-are-the-three-levels-of-reality-described#comment32678_13626">Most part are written by Western Christian academics</a>.</sup></p>
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<blockquote>
<p>When Vishnu transformed into Mohini, the celestial enchantress, Shiva was so overwhelmed with desire that he abandoned his consort Parvati and ran after Mohini until he had <strong>shed his seed</strong>.</p>
</blockquote>
<p>link: <a href="https://en.wikiquote.org/wiki/Mohini#Seven_secrets_of_Vishnu" rel="noreferrer">https://en.wikiquote.org/wiki/Mohini#Seven_secrets_of_Vishnu</a></p>
<blockquote>
<p>In the Brahmanda Purana when the wandering sage Narada tells Shiva about Vishnu's Mohini form that deluded the demons, Shiva dismisses him. Shiva and his wife Parvati go to Vishnu's home. Shiva asks him to take on the Mohini form again so he can see the actual transformation for himself. Vishnu smiles, again meditates on the Goddess, and in place of Vishnu stands the gorgeous Mohini. <strong>Overcome by lust</strong>, Shiva chases Mohini as Parvati hangs her head in shame and envy. Shiva grabs Mohini's hand and embraces her, but Mohini frees herself and runs further. Finally, Shiva grabs her and their <strong>"violent coupling"</strong> leads to <strong>discharge of Shiva's seed</strong> which falls "short of its goal," suggesting the act was not consummated. The seed falls on the ground and the god Maha-Shasta ("The Great Chastiser") is born. Mohini disappears, while Shiva returns home with Parvati</p>
</blockquote>
<p>link:<a href="https://en.wikipedia.org/wiki/Mohini#cite_ref-Vanita69_29-0" rel="noreferrer">https://en.wikipedia.org/wiki/Mohini#cite_ref-Vanita69_29-0</a></p>
<p>Why and how did Lord Shiva, the supreme yogi, fall in love with Mohini? Any Shiva bhakt will be shocked if they read about this! Also, he is already married to Parvati, who is Tripura Sundari, the most beautiful woman in the three worlds? Finally, I am aware of answers that state that this union was for the birth of Ayyappa or that this happened because Lord Vishnu is supreme and whatnot. However, I am searching for a different answers. Please give me your answers.</p>
| 13998 | 10661 | 14 | 2 | 10661 | 17 | Why and how did Lord Shiva fall in love with Mohini? | 4 | 13998 | <blockquote>
<p>"Any Shiva bhakt will be shocked if they read about this!"</p>
</blockquote>
<p>One doesn't need to get shocked from this story. It can be interpreted in various ways:</p>
<h3>i) Vaishnavite Interpretation:</h3>
<blockquote>
<p>This story shows even Shiva is bewildered by Maya of Vishnu. So, Vishnu is Supreme.</p>
</blockquote>
<h3>ii) Shaivite Interpretation:</h3>
<blockquote>
<p>This story shows Vishnu is Prakriti tatwa (feminine) and Shiva being Purusha is attracted to Prakriti. So, as Shiva is Purush as clearly seen from this story, Shiva is Supreme.</p>
</blockquote>
<h3>iii) General Interpretation:</h3>
<blockquote>
<p>This is Just Leela of God and done for the specific purpose.</p>
</blockquote>
<p>Coming to your second question:</p>
<blockquote>
<p>"Also, he is already married to Parvati, who is Tripura Sundari, the most beautiful woman in the three worlds?"</p>
</blockquote>
<p>If you closely look at the story of Brahmanda Purana you will find that Vishnu is changed into the form of Tripura Sundari or Uma herself. It looks like 1.5 of Rudra Hridaya Upanishad which states <strong>"She who is Uma, she herself is in the form of Vishnu”.</strong> Here are some relevant portions from Brahmanda Purana.</p>
<blockquote>
<p>"Meanwhile, Vishnu began to meditate on Sri Lalita Mahatripurasundari, <strong>who was his very own Self. By completely identifying himself with Maheshwari, Vishnu manifested himself in her form.</strong> She looked as if she were the very personification of the sentiment of erotica. Decorated with all kinds of ornaments, she appeared on the battlefield and brought the battle to a sudden halt. Enchanting the demons with a smile. The <strong>parting of her hair was decorated with a vermilion mark. Her crown was decorated with the half-moon.</strong> Her eyes were filled with intoxication. Filled with desire, Shiva followed her and taken her into his embrace, as a result of which he ejaculated his semen. Immediately, an immensely powerful god named ‘Maha-Shaasta’, who was capable of destroying crores of demons, originated from Shiva’s semen". <em>[Brahmanda Purana Lalitopakhyana chapter 2]</em></p>
</blockquote>
<p>So, as evident from the above description, Mohini form of Vishnu is just, <strong>Vishnu being converted in the form of Tripura Sundari.</strong> That's why Mahadeva is attracted to her.</p>
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<p>Who is the killer of Mahishasura? Is it Durga or Lakshmi? My confusion arises after finding out that Lakshmi killed Mahishsura in the Devi Mahatmaya.</p>
<blockquote>
<p>Goddess Mahalakshmi is the presiding Goddess of the middle episode. Here she is depicted as Devi in her universal form as Shakti. The world was under attack by Mahishasura the most evil demon in the world, who took many different forms, including that of a buffalo. The male Gods, fearing total annihilation endowed Durga with their powers. The Goddess is described as eighteen- armed bearing string of beads, battle axe, maze, arrow, thunderbolt, lotus, bow, water-pot, cudgel, lance, sword, shield, conch, bell, wine-cup, trident, noose and the discus sudarsana. She has a complexion of coral and is seated on a lotus. She is known as Ashta Dasa Bhuja Mahalakshmi. Riding a lion into battle, she slew the buffalo by cutting off its head and then she destroyed the spirit of the demon as it emerged from the buffalo’s severed neck. It is through this act that order was established in the world”.</p>
</blockquote>
<p>link: <a href="https://hinduism.stackexchange.com/questions/8940/who-is-vaishno-devi-is-it-goddess-laxmi-or-goddess-durga">https://hinduism.stackexchange.com/questions/8940/who-is-vaishno-devi-is-it-goddess-laxmi-or-goddess-durga</a></p>
<p>I also found out about this.</p>
<blockquote>
<p>MahaSaraswati is the first incarnation of Goddess Adi Para Shakti. She represents the Sattva Guna and is the shakti(consort) of Lord Brahma. She is the goddess of wisdom, creation, and learning. She is the source of all of the arts. It is <strong>she who slew Sumbha and Nisumbha, who are symbols of ignorance</strong>. She was created from the body of Mother Parvati and is the embodiment of her hard work, spirituality and devotion. She is also known as Ambika Devi as per Durga Saptashati. She wears yellow clothes when she takes form. When she is without form, she becomes the Primordial Sound.</p>
</blockquote>
<p>link: <a href="https://en.wikipedia.org/wiki/Adi_Parashakti#Adi-Parashakti_forms" rel="noreferrer">https://en.wikipedia.org/wiki/Adi_Parashakti#Adi-Parashakti_forms</a></p>
<p>What is this? In Devi Mahatmaya, Lakshmi is Durga (killer of Mahisasur) and Saraswati is Ambika(killer of Shumb and Nishumbh). Kali, or Parvati is merely helps Vishnu kill Madhu and Kathiba (she doesn't actually participate in the slaying). Normally however, Parvati is Durga (killer of Mahisasur) and Saraswati is Ambika (killer of Shumb and Nishumbh) while the other two hardly kill anybody.</p>
<p>Please clear my doubts.</p>
<p><strong>Edit</strong></p>
<p>Firstly,I used the Wiki link in the question because I could not find any other texts that describe Lakshmi killing Mahishasura(apart from the text in the Devi Mahatmaya).However,I have found another Shakta text,the Devi Bhagvata Purana,which sates that it is Lakshmi,and not Durga,who killed Mahishasura:</p>
<blockquote>
<p>33-46. Vyâsa said :– On Visnu, the Lord of the Devas, saying thus, came out spontaneously, at once, of the face of Brahmâ, the brilliant fiery energy, very difficult to conceive. That energy looked red like gems and pearls, hot, at the same time, a little cool, having a beautiful form, and encircled by a halo of light. O King! The high-souled Hari and Hara, of mighty valor, were astonished to see this Fire, emitted from Brahmâ. Next came out of the body of S’ankara, His fiery spirit, quite in abundance and very wonderful to behold; it was silvery white, terrible, unbearable, and incapable of being seen even with difficulty. It extended like a mountain and looked horrible as if the incarnation of the Tamo Guna like another Tamo Guna (S’iva is the incarnation of Tamo Guna that destroys everything). It was very surprising to the Devas and very fearful to the Daityas. Next a dazzling light of blue colour emanated from the body of Visnu. The light that came out of the body of Indra was hardly bearable, of a beautiful variegated colour, and comprised in itself the three qualities. Thus masses of lights came out respectively from Kuvera, Yama, Fire and Varuna. The other Devas, too, gave their shares of fiery lights, very lustrous and splendid. Then these all united into a great Mass of Fire and Light. Like another Himalayan mountain shone full their lustrous Divine light; Visnu and the other Devas were all extremely surprised to see this. While the Devas were thus looking steadfastly on that Fire, an exquisitely handsome Lady was born out of it, causing excitement and wonder to all. This Lady was <strong>Mahâ Laksmî</strong>; composed of the three qualities of the three colours, beautiful, and fascinating to the universe. Her face was white, eyes were black, her lips were red and the palms of her hands were copper-red. She was adorned with divine ornaments. The Goddess was now manifest with eighteen hands, though She had a thousand hands (in Her unmanifested state). Now She became manifest out of the mass of fire, for the destruction of the Asuras.</p>
<p>47-52. Janamejaya said :– O Best of the Munis! O Krisna! You are highly fortunate and you are all-knowing. Kindly describe, in detail the birth of Her body. O Deva! Please say whether the energies of all the gods united into one or remained separate? Whether Her body and Her limbs were all luminous. Was it that Her face, nose, eyes, etc., and all other parts of Her body were created out of the different fires respectively or whether was it that those limbs were fashioned when the different fires blended into one huge mass? Describe, in detail, the origin of the body and the several limbs thereof; also inform me the limbs that were produced out of the corresponding Deva’s fiery part; as well tell me the several ornaments and several weapons given by the several Devas respectively. I am very desirous to hear all these from your lotus-like mouth. O Brahmân! Hearing from your lotus-like mouth the life and doings of <strong>Mahâ Laksmî</strong>, the sweet juice as they are, I am as yet not satiated (and am desirous to hear more).</p>
</blockquote>
<p>Secondly,I changed the question from "Who is Mahishasura Mardini?" to "Is Mahishasura Mardini Lakshmi or Durga?" to avoid confusion as to waht I am asking for.</p>
| 14427 | 10662 | 14 | 2 | 10662 | 16 | Is Mahishasura Mardini Lakshmi or Durga? | 5 | 14427 | <p>Godesses Ambika who is also known by the name Godesses Durga is the Mahisasura Mardini (slayer of Mahisasura). Precisely speaking it is Chandika form of Godesses Ambika who slays Mahisasura:</p>
<p>Chaptet 81 to Chapter 93 of <strong>Markandeya Purana</strong> is called <strong>Devi Mahatmyam</strong> and it sings the Glory of Devi. </p>
<p>First of all Mahisasura defeats all gods and take their position as described in chapter 82:</p>
<blockquote>
<p>देवासुरमभूद्युद्धं पूर्णमब्दशतं पुरा।<br>
महिषेऽसुराणामधिपे देवानां च पुरन्दरे॥२॥<br>
तत्रासुरैर्महावीर्यैर्देवसैन्यं पराजितम्।<br>
जित्वा च सकलान् देवानिन्द्रोऽभून्महिषासुरः॥३॥<br> <br>
In former times war was waged between the deities and demons for the full space of one hundred years; also between Mahisha-sura, the greatest of demons, and Purandara (Indra). The Asura of ample heroism repulsed the army of the Devas; <strong>Mahishasura vanquished all the gods and became as Indra.</strong> </p>
</blockquote>
<p>Then in the same chapter Gods go to Brahma and pray him to give him relief from Mahisasura. Then from the combined energy of Shiva, Brahma, Vishnu, Indra and etc... all Gods Godesses Ambika/ Durga manifest as:</p>
<blockquote>
<p>इत्थं निशम्य देवानां वचांसि मधुसूदनः।<br>
चकार कोपं शम्भुश्च भ्रुकुटीकुटिलाननौ॥९॥<br>
ततोऽतिकोपपूर्णस्य चक्रिणो वदनात्ततः।<br>
निश्चक्राम महत्तेजो ब्रह्मणः शंकरस्य च॥१०॥<br>
अन्येषां चैव देवानां शक्रादीनां शरीरतः।<br>
निर्गतं सुमहत्तेजस्तच्चैक्यं समगच्छत॥११॥<br>
अतीव तेजसः कूटं ज्वलन्तमिव पर्वतम्।<br>
ददृशुस्ते सुरास्तत्र ज्वालाव्याप्तदिगन्तरम्॥१२॥<br>
अतुलं तत्र तत्तेजः सर्वदेवशरीरजम्।<br>
एकस्थं तदभून्नारी व्याप्तलोकत्रयं त्विषा॥१३॥<br>
<br>
Madhusudana hearkened to the words of the deities; <strong>Sambhu was wroth contracting his brows with furious ire. Afterwards, Chakrini's face was transported with rage, abundance of light issued from Bramha and Sankara.</strong> An immense mass of light proceeded from the bodies of Sakra and all the other Devas, and conglomerated. This effulgent lustre appeared as a flaming mountain: the Suras having seen the flame receded to the extremities of regions. <strong>The peerless light issued from the bodies of all the Devas and the phenomenon was transfigured as a woman extending through the three worlds.</strong></p>
</blockquote>
<p>Then all Gods give their respective weapons, Himavat gives Lion and so on.. Then Godesses Ambika marches to slay Mahisasura. Then the slaying of Mahisasura is described in chapter 83:</p>
<blockquote>
<p>एवं संक्षीयमाणे तु स्वसैन्ये महिषासुरः।<br>
माहिषेण स्वरूपेण त्रासयामास तान् गणान्॥२१॥<br>
कांश्चित्तुण्डप्रहारेण खुरक्षेपैस्तथापरान्।<br>
लाङ्गूलताडितांश्चान्याञ्छृङ्गाभ्यां च विदारितान्॥२२॥<br>
वेगेन कांश्चिदपरान्नादेन भ्रमणेन च।<br>
निःश्वासपवनेनान्यान् पातयामास भूतले॥२३॥<br>
निपात्य प्रमथानीकमभ्यधावत सोऽसुरः।<br>
सिंहं हन्तुं महादेव्याः कोपं चक्रे ततोऽम्बिका॥२४॥<br>
सोऽपि कोपान्महावीर्यः खुरक्षुण्णमहीतलः।<br>
श्रृङ्गाभ्यां पर्वतानुच्चांश्चिक्षेप च ननाद च॥२५॥<br>
वेगभ्रमणविक्षुण्णा मही तस्य व्यशीर्यत।<br>
लाङ्गूलेनाहतश्चाब्धिः प्लावयामास सर्वतः॥२६॥<br>
धुतश्रृङ्गविभिन्नाश्च खण्डं* खण्डं ययुर्घनाः।<br>
श्वासानिलास्ताः शतशो निपेतुर्नभसोऽचलाः॥२७॥<br>
इति क्रोधसमाध्मातमापतन्तं महासुरम्।<br>
दृष्ट्वा सा चण्डिका कोपं तद्वधाय तदाकरोत्॥२८॥<br>
सा क्षिप्त्वा तस्य वै पाशं तं बबन्ध महासुरम्।<br>
तत्याज माहिषं रूपं सोऽपि बद्धो महामृधे॥२९॥<br>
ततः सिंहोऽभवत्सद्यो यावत्तस्याम्बिका शिरः।<br>
छिनत्ति तावत्पुरुषः खड्गपाणिरदृश्यत॥३०॥<br>
तत एवाशु पुरुषं देवी चिच्छेद सायकैः।<br>
तं खड्गचर्मणा सार्धं ततः सोऽभून्महागजः॥३१॥<br>
करेण च महासिंहं तं चकर्ष जगर्ज च।<br>
कर्षतस्तु करं देवी खड्गेन निरकृन्तत॥३२॥<br>
ततो महासुरो भूयो माहिषं वपुरास्थितः।<br>
तथैव क्षोभयामास त्रैलोक्यं सचराचरम्॥३३॥<br>
ततः क्रुद्धा जगन्माता चण्डिका पानमुत्तमम्।<br>
पपौ पुनः पुनश्चैव जहासारुणलोचना॥३४॥<br>
ननर्द चासुरः सोऽपि बलवीर्यमदोद्धतः।<br>
विषाणाभ्यां च चिक्षेप चण्डिकां प्रति भूधरान्॥३५॥<br>
सा च तान् प्रहितांस्तेन चूर्णयन्ती शरोत्करैः।<br>
उवाच तं मदोद्धूतमुखरागाकुलाक्षरम्॥३६॥<br> <br>
While she was thus destroying his army, Mahishasura impeded those Ganas in the form of Mahisha. Some by biting with his mouth, and others by kicking with his hoofs, some by the lashes of his tail and by the goring of his horns. Some of them by the loudness of his bellow, by his burning breath he made them to fall to the ground. The Asura having caused Pramadas to fall, angrily ran to kill the lion of the goddess. The great hero enraged, tore up the earth with his hoofs and cast down the highest hills. He speedily turned about, cracked the earth, lashed the ocean with his tail, and made it to overflow everywhere. The clouds were dispersed by his long horns, the mountains and sky were blown into hundred pieces by his breath and sighs. The great Asura wrathfully bellowed! Chandika looked, highly enraged and endeavoured to lay hold on him. She threw out a Pasa to bind him, he was tied, and relinquished his buffaloe's form in this great combat. <strong>He instantly turned into a lion, within the time that Ambika cut of this head; he then converted himself into a man, held a sword and disappeared.</strong> Afterwards the goddess pierced him with her arrows, he with his sword and shield turned into a mighty elephant. The elephant pulled the lion with his trunk, and made a terrific noise, the goddess cut his proboscis with her sword. Afterwards the great Asura
assumed the form of a buffaloe, and terrified the three Lokas of animates and inanimates. The passionate Chandika, matron of the world, frequently drank excellent liquor, bearing wrathful redness in her eyes. The Asura being highly endowed with bravery and lust, furiously hurled mountains with his horns <strong>on Chandika.</strong> She pulverized them with her strong arrows, and with increased intoxication and angry looking face. <br> <br>
देव्युवाच॥३७॥<br>
गर्ज गर्ज क्षणं मूढ मधु यावत्पिबाम्यहम्।<br>
मया त्वयि हतेऽत्रैव गर्जिष्यन्त्याशु देवताः॥३८ <br> <br>
Devi cried "Oh! vain noise! noise! wait a moment until I perfectly drink this madhu; when you are slain by me here, all the gods will exclaim." <br> <br>
ऋषिरुवाच॥३९॥<br>
एवमुक्त्वा समुत्पत्य साऽऽरूढा तं महासुरम्।<br>
पादेनाक्रम्य कण्ठे च शूलेनैनमताडयत्॥४०॥<br>
ततः सोऽपि पदाऽऽक्रान्तस्तया निजमुखात्ततः।<br>
अर्धनिष्क्रान्त एवासीद् देव्या वीर्येण संवृतः॥४१॥<br>
अर्धनिष्क्रान्त एवासौ युध्यमानो महासुरः।<br>
तया महासिना देव्या शिरश्छित्त्वा निपातितः॥४२॥<br>
ततो हाहाकृतं सर्वं दैत्यसैन्यं ननाश तत्।<br>
प्रहर्षं च परं जग्मुः सकला देवतागणाः॥४३॥<br>
तुष्टुवुस्तां सुरा देवीं सह दिव्यैर्महर्षिभिः।<br>
जगुर्गन्धर्वपतयो ननृतुश्चाप्सरोगणाः॥ <br> <br>
The Rishi said, she laid hold on the great Asura, (who advanced towards her conveyance), with her feet, she struck him with her Sula. <strong>When he was caught hold on by her feet, his half real form from his face became manifest; the goddess was surrounded by a blaze of glory. The great Asura being half issued and fighting with her, the goddess cut off his head with her ample sword.</strong> Afterwards every one exclaimed, that the army of the Daitya was annihilated; then a multitude of deities were highly delighted. The band of deities, with the magnificient sages applauded the goddess, the kings of Gandharvas sung, Apsaras danced.</p>
</blockquote>
<p>Thus from above description, it is clear it is Godesses Chandika (a form of Ambika), who slayed Mahisasura.
Then, Gods pray with Godesses Ambika in chapter 84, after she slays Mahisasura. There is a beautiful long prayer. The prayer goes as:</p>
<blockquote>
<p>देव्या यया ततमिदं जगदात्मशक्त्या<br>
निश्शेषदेवगणशक्तिसमूहमूर्त्या।<br>
तामम्बिकामखिलदेवमहर्षिपूज्यां<br>
भक्त्या नताः स्म विदधातु शुभानि सा नः॥३॥<br>
<strong>O Goddess! by thy power this world was created with spirits and gods of different and numerous forms. O Ambika! thou art revered by all the deities; the magnificent sages faithfully prostrate themselves to thee: mayest thou give us prosperity.</strong><br></p>
</blockquote>
<p>As a Side note, from the chapter 85, story of Sumbha and Nisumbha begins, and at that time there is no need for Gods, to manifest Ambika from their powers. At this time Ambika directly come from body of Parvati and goes to slay Sumbha, Nisumbha and other Daityas:</p>
<blockquote>
<p>एवं स्तवादियुक्तानां देवानां तत्र पार्वती।<br>
स्नातुमभ्याययौ तोये जाह्नव्या नृपनन्दन॥८४॥<br>
साब्रवीत्तान् सुरान् सुभ्रूर्भवद्भिः स्तूयतेऽत्र का।<br>
शरीरकोशतश्चास्याः समुद्भूताब्रवीच्छिवा॥८५॥<br>
स्तोत्रं ममैतत् क्रियते शुम्भदैत्यनिराकृतैः।<br>
देवैः समेतैः समरे निशुम्भेन पराजितैः॥८६॥<br>
शरीर कोशाद्यत्तस्याः पार्वत्या निःसृताम्बिका।<br>
कौशिकीति समस्तेषु ततो लोकेषु गीयते॥<br>
<br>
The Rishi said, <strong>when the deities applauded Parvati,</strong> O prince! she went to perform ablution in the water of Janhavi. She asked them, "Whom did you greet there." The resplendent Shiva emanated from her body, and spoke thus to her. "They recited my praises, because they were expelled by the giant Sumbha, all the deities retreated before Nisumbha in the war." <strong>From the body of Parvati, Ambika issued,</strong> and was denominated Kouciki throughout the universe. When she had emanated from Parvati, (who turned black), she was called Kouciki and resorted about Himachala.</p>
</blockquote>
<p>What I speculate is at the time of Mahisasura slaying event, Parvati was not born yet (she was born only <a href="https://hinduism.stackexchange.com/questions/9633/when-did-parvati-devi-marry-shiva">after Chakshusha Manvanatara</a>, ) while Sati already died in Pitri Kalpa and there was no physical form of Shakti whom Devas could evoke to kill Mahisasura. So, it was necessary that all use their Shakti and manifest from there (as Shakti is pervaded in power of all), and thus Ambika/Durga issued from there at that time. While in case of Sumbha and Nisumbha, Parvati was already there and Devas simply go and pray to Parvati and then Godesses Ambika manifested from Parvati.</p>
<h3>Edit Update:</h3>
<p>As mentioned in question Devi Bhagvatam quotes:</p>
<blockquote>
<p><strong>This Lady was Mahâ Laksmî;</strong> composed of the three qualities of the three colours, beautiful, and fascinating to the universe. </p>
</blockquote>
<p>MahaLakshmi mentioned here is not consort of Lord Vishnu. I explain it in my <a href="https://hinduism.stackexchange.com/questions/15717/is-there-any-hierarchy-for-devis-incarnations/16238#16238"><strong>answer here.</strong></a> Quoting from that answer:</p>
<blockquote>
<p>ततोऽम्बिकां परां शक्तिं महालक्ष्मीस्वरुपिणीम् ।
तुष्टुवुस्ते सुराः सर्वे भक्तिगद्गदया गिरा ।।</p>
<p>The Gods then prayed to the Supreme <strong>Godesses Ambika in the form of MahaLakshmi</strong> with choked voice in devotion.
. <br>
. <br>
. <br>
एवं ते कथितो राजन्महालक्ष्म्याः समुद्भवः ।
सरस्वत्यास्त्तथोत्त्पत्तिं श्रृणु सुस्थेन चेतसा ।।</p>
<p>O King in this way <strong>the origin of MahaLakshmi</strong> has been spoken to you. Now with a cool mind listen to origin of (Maha)Saraswati.</p>
</blockquote>
<p>So, MahaLakshmi described here is just form of Godesses Ambika and not consort of Lord Vishnu.</p>
|
|
<p>As is well known, before starting any ritual Lord Ganapaty (also known as Vighneswaram,or the Lord of obstacles) is invoked first.</p>
<p>Usually, almost everywhere, the following Sloka(in bold) is used for that purpose:</p>
<blockquote>
<p>2.Ganapathi dyanam* </p>
<p>Recite the following manthra slowly hitting the forehead with both
fists together.:- </p>
<p><strong>Shuklambaradharam Vishnum Sasi Varnam ChathurBhujam Prasanna Vadanam Dyayeth Sarva Vigna Upa Santhaye.</strong></p>
</blockquote>
<p>With the above quote being taken from <a href="http://stotraratna.awardspace.com/sruthi/Manthras/m1.pdf" rel="noreferrer">this</a> page.</p>
<p>But ,the sloka/mantra mentioned above is in fact the Dhyana Sloka of Lord Vishnu for the Vishnu Sahasranama Stotram found <a href="http://www.swami-krishnananda.org/vishnu/Sri_Vishnu.pdf" rel="noreferrer">here</a> or <a href="http://www.hindupedia.com/eng/index.php?title=Vishnu_Sahasranamam&redirect=no" rel="noreferrer">here</a>.</p>
<p>Can someone explain this ?</p>
| 11431 | 10732 | 14 | 2 | 10732 | 10 | Why is the Sloka "Suklambaradharam Vishnum..." used as Ganapaty Dhyanam when it is clearly a Dhyana Sloka for Lord Vishnu? | 4 | 11431 | <p>शुक्लाम्बरधरम् विष्णुम् शशि वर्णम् चतुर्भुजम् |<br>
प्रसन्नवदनम् ध्यायेत् सर्व विघ्नोपशान्तये ||<br>
<br>
"shuklamvaram dharam vishnum sashivarnam chaturvujam |<br>
prasanna vadanam dhyayet sarva bighnopashantaya ||"<br>
<br>
<strong>Let's examine each word of the sloka:</strong><br>
<br>
शुक्लाम्बरधरम् = शुक्ल + अम्बर + धरम्<br>
Shuklamvaradharam = white+cloth+wearing<br>
<br>
ie, <strong>White cloth wearing</strong><br>
<br>
Vishnu is especially called <strong>पीताम्बरम् (Pitamvaram)<br>
ie, Yellow cloth wearing</strong><br>
<br>
विष्णुं = Lord Vishnu / All pervading, Omniscient<br>
<br>
(Let's discuss it later below)<br>
<br>
शशिवर्णम् = शशि + वर्णम्<br>
Sashivarnam = Moon (White) + Colour<br>
ie, <strong>who have moon (white) coloured body.</strong><br>
<br>
Vishnu is depicted as <strong>मेघवर्णम्</strong>( Meghavarnam) ie, Whose colour is like raining cloud ie, <strong>dark blue complexion.</strong> For eg. After the dhyan shlokam of Vishnu Sahasranaamam Lord Vishnu is called <strong>Meghavarnam Subhangam</strong><br>
<br>
चतुर्भुजम् = चतुर् + भुजम्<br>
Chaturvujam = Four + Hands<br>
<br>
<br>
Both Lord Vishnu and Lord Ganesh have four hands.<br>
<br>
प्रसन्नवदनम् = प्रसन्न + वदनम्<br>
Prasannavadanam = Delightful + face <br>
ie, Having delightful face<br>
(Both Lord Vishnu and Lord Ganesh have delightful face)<br>
<br>
<br>
ध्यायेत् = (I) meditate<br>
<br>
<br>
सर्व विघ्नोपशान्तये = सर्व + विघ्नोप + शान्तये<br>
Sarva Vighnopasantaye= All + obstacle + pacifier (remover)<br>
<br>
(Both Lord Vishnu and Lord Ganesh have <strong>power to remove obstacles</strong>) <br>
<br>
<br>
Now Lets form the complete sentence..<br>
<br>
First See Lord Vishnu here<br>
------------------------------------------<br>
<br>
1) I meditate upon delightful face of four handed Lord Vishnu who wears white clothes, who is of white complexion and who removes all obstacles.<br>
<br>
This description doesn't so much fits with Lord Vishnu. It should have been like this to exactly fit:<br>
<br>
"I meditate upon delightful face of four handed Lord Vishnu who wears <strong>yellow clothes</strong>, who is of <strong>dark blue complexion</strong> and who removes all obstacles"<br>
<br>
Now let's use Omniscient /pervading lord<br>
-----------------------------------------------------------<br>
<br>
2) I meditate upon delightful face of that four handed Omniscient (all pervading) Lord who wears white clothes and is of white complexion and who removes all obstacles.<br>
<br>
Now let's check it for Lord Ganesh:<br>
<br>
1) Ganesha is generally <strong>first invoked</strong> in every ceremony. This is also <strong>first sloka</strong> of Vishnu Sahasranaam.<br>
<br>
2) Omniscience of Lord Ganesha:<br>
Everyone knows Ganesh is omniscient. Here is also a verse of Mahabharat which tells Ganesh is omniscient.<br>
<br></p>
<blockquote>
<p>Mahabharat Adi Parva Section I<br>
"From the mysteriousness of their meaning, O Muni, no one is able, to this day, > to penetrate those closely knit difficult slokas. Even the <strong>omniscient Ganesa</strong> took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance."<br>
<br></p>
</blockquote>
<p>3) Removal of obstacles : Ganesh is famously known for removal of obstacles. He is also known as <strong>Vighnaharta</strong>. His another name is <strong>Vinayak</strong> which also means <strong>remover of obstacles.</strong><br>
<br>
Hence it refers to Lord Ganesha who is first invoked, who is remover of obstacles, who is omniscient, whose colour is white and who wears white/bright clothes.<br>
<br>
<strong>But, You may also refer this to specific form of Lord Vishnu when he is in white and when his complexion is white as it is not always necessary that Lord Vishnu always wears yellow and his complexion is always dark blue.</strong><br>
<br>
<br>
But this Shloka is not Dhyana Shloka of Vishnu Sahasranaamam.<br>
The Dhyana Shloka is:<br></p>
<p>Dhyanam:<br>
--------------<br>
<br></p>
<blockquote>
<p>kshIrodanvat-pradese suchi-mani-vilasat-saikate mautikAnAm <br>
mAlA-kliptA-sanasthaH sphtika-mani-nibhaiH mautikaiH manditAngaH <br>
Subhrair-abhrair-adabhraiH upari virachitaiH mukta-pIyUsha-varshaih <br>
AnandI naH punIyAdari-nalina-gadA-Sankha-pAniH mukundaH. <br>
<br>
<strong>May mukundA, with the discuss, mace, conch and lotus in His hands, purify us- mukundA who is seated on a seat of garlands of pearls, in the region of the milky ocean with the sand shining by the light from pure gems; who is adorned by pearls transparent like crystals; and who is enjoying ecstatic bliss on account of pure white clouds overhead, raining showers of nectar.</strong><br>
<br>
<br>
bhUH pAdau yasya nAbhir-viyada-suranila-candra-sUryau cha netre <br>
karNa-vASaH Siro-DyauH mukhamapi dahano yasya vAsteyam abdhiH <br>
antas-stham yasya viSvam sura-nara-khaga-go-bhogi-gandharva-daityaiH <br>
chitram ramramyate tam tribhuvana-vapusham vishNum Isam namAmi. <br>
<br>
<br>
<strong>I bow to Lord vishNu who has the three worlds as His body. The Earth is His feet, and the sky His navel. Wind is His breath, and the Sun and the Moon are His eyes. Directions are His ears, and the Heaven is His head. Fire is His face and ocean His abdomen. In Him is situated the universe with diverse kinds of Gods, men, birds, cattle, serpents, gandharvas and daityas (demons)- all sporting in a charming way.</strong></p>
</blockquote>
|
|
<p>While reading <a href="https://en.wikipedia.org/wiki/Vivekachudamani">Vivekachudamani</a>, commentaries on some of the <a href="https://en.wikipedia.org/wiki/Mukhya_Upanishads">Mukhya Upanishads</a>, (Jnaneshwari) <a href="https://en.wikipedia.org/wiki/Bhagavad_Gita">Bhagavad Gita</a> & <a href="https://en.wikipedia.org/wiki/Yoga_Vasistha">Yoga Vasistha</a>, I found that they are talking about the different state of <a href="https://en.wikipedia.org/wiki/Cit_%28consciousness%29">Chitt</a> viz. Jagrat (जाग्रत), Swapna (स्वप्न), Sushupti (सुषुप्ति) & Turiya (तुरिय).</p>
<p>Among which we realize Jagrat, Swapna and Sushupti regularly. </p>
<p>I want to know Turiya and How do I realize it? I think realization is very important to exactly/truly know them.</p>
<p>So, <strong>What is Turiya and how can we realize it?</strong></p>
<hr>
<p><sup>Note: This is very general/common question for beginners</sup></p>
| 10761 | 10738 | 11 | 2 | 10738 | 8 | What is Turiya and how can we realize it? | 3 | 10761 | <p><em>Turiya</em> refers simply to the Fourth. There are four quarters to Brahman; the waking, dream, dreamless, and the <em>Turiya</em>. The Fourth state is not separate from the other three but rather transcends and encompasses the other three states as well as a Fourth. <em>Turiya</em> is Pure Consciousness and is the same as the Atman or the Unconditioned Brahman. The <em>Mandukya Upanishad</em> verse VII says:</p>
<blockquote>
<p>नान्तःप्रज्ञं न बहिष्प्रज्ञं नोभयतःप्रज्ञं न प्रज्ञानघनं
न प्रज्ञं नाप्रज्ञम् । अदृष्टमव्यवहार्यमग्राह्यमलक्षणं
अचिन्त्यमव्यपदेश्यमेकात्मप्रत्ययसारं प्रपञ्चोपशमं
शान्तं शिवमद्वैतं चतुर्थं मन्यन्ते स आत्मा स विज्ञेयः ॥</p>
</blockquote>
<p>(Swami Nikhilananda translation):</p>
<blockquote>
<p>Turiya is not that which is conscious of the inner (subjective) world, nor that which is conscious of the outer (objective) world, nor that which is conscious of both, nor that which is a mass of consciousness. It is not simple consciousness nor is It unconsciousness. It is unperceived, unrelated, incomprehensible, uninferable, unthinkable, and indescribable. The essence of the Consciousness manifesting as the self [in the three states], It is the cessation of all phenomena; It is all peace, all bliss, and non-dual. This is what is known as the Fourth (Turiya). This is Atman, and this has to be realized.</p>
</blockquote>
<p>The Upanishad then goes on to explain the meaning of <em>AUM</em> and the correspondence of the individual letters to the first three states and finally that <em>AUM</em>, in total, corresponds to <em>Turiya</em>. Verse XII then says:</p>
<blockquote>
<p>The Fourth (Turiya) is without parts and without relationship; It is the cessation of all phenomena; It is all good and non-dual. This AUM is verily Atman. He who knows this merges his self in Atman--yea, he who knows this.</p>
</blockquote>
<p>Sankara's and Gaudapada's commentary on this verse then explain that those who meditate on <em>AUM</em> in the heart as a symbol of Brahman will realize <em>AUM</em>, will realize Brahman.</p>
<p>In his introduction to his translation of the <em>Mandukya Upanishad</em> and Gaudapada's <em>Karika</em>, Swami Nikhilananda gives some general comments on how to realize Brahman. He says (<em>The Upanishads</em>, V2, p 206):</p>
<blockquote>
<p>Therefore rigorous disciplines are indispensable for the actual experience of Reality. The Upanishads ask the pupil to practice various disciplines, such as austerity (tapas), continence (brahmacharya), truthfulness (satyam), and reverence (sraddha). Vedanta lays down four general disciplines. These are discrimination between the Real and the unreal, renunciation of the unreal, a group of six virtues (calmness of mind, control of the senses, self-settledness, forbearance, concentration, and faith), and lastly an irrepressible longing for the Knowledge of Reality.</p>
</blockquote>
<p>The last discipline (longing, or as Sankara says in may places, a deep hankering) is considered by many the most important. A person who has this hankering will naturally develop the others. Ramakrishna Paramahamsa gave the following story: A student kept on asking his teacher what was needed to realize God. One day, the teacher had the student go down to the lake with him. After they entered the water, the teacher grabbed the student's head and pushed him underwater and held him there for sometime. After a while the teacher let go of his head and let him surface. The teacher asked the student - "What were you thinking?" the student replied - "I could think of nothing else but wanting a breath of air!" The teacher replied - "When you long for Brahman as you did for that breath of air, Brahman will be realized."</p>
<p>When you can think of nothing else but Brahman to the exclusion of all else, the <em>Turiya</em> will be realized. </p>
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<p>In Bhagavad Gita <a href="http://www.bhagavad-gita.us/bhagavad-gita-10-22/#more-607" rel="noreferrer">chapter 10 Verse 22</a> Lord Krishna says</p>
<blockquote>
<p><strong>vedānāḿ sāma-vedo smi</strong></p>
<p>devānām asmi vāsavaḥ</p>
<p>indriyāṇāḿ manaś cāsmi</p>
<p>bhūtānām asmi cetanā</p>
<p><strong>Of the Vedas I am the Sama Veda</strong>; of the demigods I am Indra, the king
of heaven; of the senses I am the mind; and in living beings I am the
living force [consciousness].</p>
</blockquote>
<p>Why Lord Krishna says He is Sama Veda among Vedas? Is Sama Veda the best among Vedas? If yes, how?</p>
| 35801 | 10822 | 18 | 2 | 10822 | 6 | Why Krishna says He is Sama Veda among Vedas in Bhagavad Gita? | 4 | 35801 | <p>Vedas are not only just some chants or some type of books, they are the fundamental building blocks of this universe itself. Every part of universe is composed of some vibrating Veda mantras. The particles contain abundance of RigVeda (Ayam Lokoh RigVeda), <a href="https://hinduism.stackexchange.com/questions/18564/what-is-the-difference-between-prana-and-akasha/35564#35564">the space consists of abundance of YajurVeda</a> (Antarikshyam vai YajurVeda), the bright particles/light contain abundance of SamaVeda
<br> <br>
Lord in Bhagvad Gita tells he is SamaVeda among the Vedas, in the Vibhuti chapter where all the things told are such which shows shining nature of all. Now, we have to find how SamaVeda is shining than other Vedas. For this we have to think of what are those places which contains abundance of Saman? For this we have to look upon pramanas of Rishis from Vedas.
<br> <br>
Samans are very sukshma and we can't observe them directly with our eyes. But we can consider those particles which contain abundance of Saman as Saman themselves for understanding. And we get that the most appropriate representative of Saman is light. This is made clear in Shatapatha Brahmana:</p>
<blockquote>
<p>अर्ची सामानी। <br> <br>
<strong>The rays of light are Samans.</strong> (Shatapatha Brahmana 10.5.1.5)</p>
</blockquote>
<p>From above verse we can have faint understanding of Samans. We can consider them as rays of light. Due to this everything which has brightness in this world contains Samans:</p>
<blockquote>
<p>सर्वं तेज साम रुप्यम् <br><br>
<strong>Whatever is brightness (Teja) in this world is all the form of Saman.</strong> (Taittariya Brahmana 3.12.9.2)</p>
</blockquote>
<p>The above quotation is itself sufficient to prove why Lord Krishna says he is SamaVeda among Vedas it's because whatever bright (luminous) things/particles exist in this universe they all are formed from Saman. Saman vibrations (Rashmis) condense themselves and form light and other Teja form. Taittariya Samhita also confirms the above statement:</p>
<blockquote>
<p>देवलोको वै साम <br> <br>
<strong>DevaLokas (Shining bodies) are Samans</strong> (Taittariya Samhita 7.5.1.6)</p>
</blockquote>
<p>For the planetary bodies which are not shining (or do not emit light) we can use the term PrithiviLoka, for the lokas/bodies which are bright in themselves we can use the term DevaLoka (Div = To shine). Thus shining bodies like stars contain abundance of Sama Rashmis. In the spritual sense too we can understand the realm of Gods is composed of Samans.</p>
<p>The same thing is cleared again in Tandya Brahamana:</p>
<blockquote>
<p>साम वा असौ द्युलोक <br> <br>
<strong>Samans are the world of stars/ bright bodies.</strong> (Tandya Brahmana 4.3.5)</p>
</blockquote>
<p>Brightness of bright particles is only possible because they feed upon Saman. Light is not possible by only resting on Rik rashmis and Yaju rashmis. This is made clear in Taittariya Samhita:</p>
<blockquote>
<p>देवा वै नऋच् न यजुष्य आश्रयन्त ते सामन् एवाश्रयन्त। <br> <br>
<strong>Devas could neither live on Rik, nor on Yajus, on the Saman only they rest.</strong> (Taittariya Samhita 2.5.7)</p>
</blockquote>
<p>Saman are like annas for the Devas. A particle can be bright (Deva) only by feeding Saman Rashmis:</p>
<blockquote>
<p>साम देवानां अन्नं <br> <br>
<strong>Samans are the food for Devas</strong> (Tandya Brahmana 6.4.13)</p>
</blockquote>
<p>And most importantly whatever interactions are taking place in this universe is only possible because of Saman.</p>
<blockquote>
<p>अयज्ञो वा एष योऽसामा <br> <br>
<strong>Without Samans there is no Yajna</strong> (interactions). (Taittariya Samhita 2.5.8)</p>
</blockquote>
<p>From above all quotations it is clear why Lord told that he is SamaVeda among Vedas. But this doesn't mean that SamaVeda is the only superior and other Vedas are of no use. Each Veda and each mantra of Veda and each syllable of mantra is very important. Just like light/Archi are formed mainly from Samans similarly, Space/ Antariksha is formed from <a href="https://hinduism.stackexchange.com/questions/18564/what-is-the-difference-between-prana-and-akasha/35564#35564">Yajush</a> and Prithivi tatva are mainly formed from Rik.</p>
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<p>In real life there are circumstances where we are in dwanda (indecisive state of mind) and we cannot make a clear decision on what is dharma and what is adharma. For example:</p>
<ul>
<li>When someone with the intent of destroying asks my address, what should I do?</li>
<li>If a whole organization gets affected by telling truth to someone else, being untruthful is correct as our mind says but what should be one's dharma in such a situation?</li>
</ul>
<p>How can we decide what is dharma in a particular situation? Since we are in post modern era how should we cope with old dharma shastras being really unreasonable in this era? Since Dharma is eternal truth, I am sure it is unchangeable so what is dharma for Rama and Krishna is dharma for me too. But how can we say that the dharma shastras are not interpolated and modified in such situations? E.g., Manusmriti dictates that a bramhachari should not communicate with any female person other than guru's wife and mother, which is nearly impossible to follow in this age.</p>
<p>What is the Vedic and Shrimad Bhagwad Geeta's dictation on the decision of dharma?</p>
| 10896 | 10876 | 9 | 2 | 10876 | 10 | How do we decide what is dharma and adharma? | 3 | 10896 | <p>What is dharma and adharma is determined by scripture. Krishna says in the <em>Gita</em> (XVI. 23-24):</p>
<blockquote>
<p>He who discards the injunctions of the scriptures and acts upon impulse of desire attains neither perfection nor happiness nor the Supreme Goal.</p>
<p>Therefore let the scriptures be your authority in determining what ought to be done and what ought not to be done. Having learnt the injunctions of the scriptures, you should do your work in the world.</p>
</blockquote>
<p>But what is dharma for one person may be adharma for another person. For instance, it would be adharma for a sannyāsin to kill someone, but dharma for a soldier in war. Krishna says in the <em>Gita</em> (III. 35):</p>
<blockquote>
<p>Better is one’s own dharma, though imperfectly performed, than the dharma of another well performed. Better is death is the doing of one’s own dharma; the dharma of another is fraught with peril.</p>
</blockquote>
<p>But He does give some specific guides. Krishna says again in the <em>Gita</em> (XVI. 1-3):</p>
<blockquote>
<p><em>The Lord said</em>: Fearlessness, purity of heart, steadfastness in knowledge and yoga; charity, self-control, and sacrifice; study of the scriptures, austerity, and uprightness;</p>
<p>Non-violence, truth, and freedom from anger; renunciation, tranquility, and aversion to slander; compassion to beings and freedom from covetousness; gentleness, modesty, and absence of fickleness;</p>
<p>Courage, forgiveness, and foritude; purity, and freedom from malice and overweening pride—these belong to him who is born with divine treasures.</p>
</blockquote>
<p>And further in <em>Uddhava Gita</em> (XII. 21) Krishna says:</p>
<blockquote>
<p>Non-injury, truthfulness, freedom from theft, lust, anger and greed, and an effort to do what is agreeable and beneficial to all creatures—this is the common duty of all castes.</p>
</blockquote>
<p>It is good to read all of chapters 3 and 16 of the <em>Gita</em> and chapters 5 and 12 of the <em>Uddhava Gita</em> for a good understanding of the subject.</p>
<p>Swami Nikhilananda in his writings on Hindu ethics (<em>The Upanishads</em>, Vol 2) 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), truthfulness (satya) 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.</p>
<p>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.
Unrighteousness may take three forms, namely, physical, verbal, and mental, depending upon the condition of its functioning. Physical unrighteousness manifests itself as cruelty (himsa), theft (steya), and sexual perversion (pratisiddha maithuna); verbal unrighteousness, as falsehood (mithya), rudeness (katukti), insinuation (suchana), and gossip (asambaddha); 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, abstention from lewdness in thought, speech, and action through any of the sense-organs. Through the practice of this virtue, one develops the capacity for subtle spiritual perception. </p>
</blockquote>
<p>So although there are actions which are specific to a person that lead to dharma, there are also actions which are for all people to follow that lead to dharma. </p>
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<p>Quoting from the <a href="https://www.google.co.in/url?sa=t&rct=j&q=&esrc=s&source=web&cd=1&cad=rja&uact=8&ved=0ahUKEwikwJ7tzr3LAhUKC44KHeHJD0EQFgghMAA&url=https%3A%2F%2Fen.wikipedia.org%2Fwiki%2FAgni_Purana&usg=AFQjCNHZNzDFEI7nw39s27CTr6JMypz0oA&sig2=n0X-NhPdTi_-9fywnzGClA&bvm=bv.116573086,d.c2E">Agni Purana</a>, as found on <a href="http://www.astrojyoti.com/agnipurana-6.htm">this</a> page, while discussing the proper conduct of students (brahmacharis), it is stated that:</p>
<blockquote>
<p>The first stage in life is that of brahmacharya (student-hood). <strong>A
student should never eat honey or meat</strong> and should never indulge in
singing or dancing. He should completely give up violence and speaking
to women. His duties are to discuss the shastras (holy texts) and
associate with learned men. Apart from that, he will meditate in
solitude on the true nature of the brahman.</p>
</blockquote>
<p>Restriction of eating meat is understood, but why is there a restriction on consumption of <a href="https://en.wikipedia.org/wiki/Madhu">madhu</a> (honey/alcohol)?</p>
<p>Or is it a mistranslation?</p>
<p>This suspicion grew on my mind when I found another translation for "madhu" as "alcoholic drink."</p>
<p>Quoting from the 2<sup>nd</sup> verse of the Phala Sruti of the Surya Ashtakam found <a href="http://www.hindupedia.com/en/Surya_ashtakam">here</a>:</p>
<blockquote>
<p>Aamisham <strong>madhu</strong> panam cha, Ya karothi raver dhine, Saptha janma bhaved
rogi, Janma janma dharidhratha.</p>
<p>Translated as-The one who eats meat, Or drinks <strong>alcoholic drinks</strong> on
Sundays, Will become sick for seven births, And would be poor from
birth to death.</p>
</blockquote>
<p>So, does "madhu" refer to honey or an alcoholic drink? If it's the former (honey), then why is it prohibited from consumption?</p>
| 29123 | 10999 | 22 | 2 | 10999 | 10 | Why is madhu (honey) considered a prohibited food in brahmacharya? | 4 | 29123 | <p>The <strong><a href="http://www.sacred-texts.com/hin/sbr/sbe44/sbe44028.htm" rel="noreferrer">Shatapatha Brahmana Section 11.5.4</a></strong> describes the Upanayana ceremony for the initiation of a pupil into Brahmacharya:</p>
<blockquote>
<p>1 He says, 'I have come for Brahmakarya:' he thereby reports himself to the Brahman. He says, <strong>'Let me be a Brahmakârin (student):' he thereby makes himself over to the Brahman.</strong> He (the teacher) then says, 'What (ka) is thy name?'--now Ka is Pragâpati: he thus initiates him after making him one belonging to Pragâpati.</p>
</blockquote>
<p>In the end of that chapter the text mentions the following:</p>
<blockquote>
<p>18 And they also say, <strong>'He who is a Brahmakârin should not eat honey, lest he should reach the end of food, for honey, doubtless, is the utmost (supreme) essence of plants.'</strong></p>
<p><strong>But Svetaketu Âruneya, when eating honey, whilst he was a student, said, 'This honey, in truth, is the remainder (essential part) of the triple science (the Vedas),</strong> and he, indeed, who has such a remainder, is an essence.' And, indeed, if a Brahmakârin, knowing this, eats honey, it is just as if he were to utter either a Rik-verse, or Yagus-formula, or a Sâman-tune: <strong>let him therefore eat freely of it.</strong></p>
</blockquote>
<p>The entire chapter actually talks about many modifications being done to the ceremonies as evidenced by the following lines:</p>
<blockquote>
<p>6 He then recites to him (teaches him) the Sâvitrî;--<strong>formerly, indeed, they taught this (verse) at the end of a year,</strong> thinking, 'Children, indeed, are born after being fashioned for a year: thus we lay speech (voice) into this one as soon as he has been born.'</p>
<p>7 <strong>Or after six months,</strong> thinking, 'There are six seasons in the year, and children are born after being fashioned for a year: we thus lay speech into this one as soon as he has been born.'</p>
<p>8 <strong>Or after twenty-four days,</strong> thinking, 'There are twenty-four half-months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'</p>
<p>9 <strong>Or after twelve days,</strong> thinking, 'There are twelve months in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'</p>
<p>10 <strong>Or after six days,</strong> thinking, 'There are six seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'</p>
<p>11 <strong>Or after three days,</strong> thinking, 'There are three seasons in the year, and children are born when fashioned for a year: we thus lay speech into this one as soon as he has been born.'</p>
</blockquote>
<p><strong>So it seems while there were some schools of thought that advocated not eating honey during Brahmacharya there were other more modern ones that did in fact advise eating as much of it as the Brahmachari desired.</strong></p>
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<p><strong>"Temporary" vs "Eternal"</strong>:<br />
"Temporary" (may be <em>sat-asat</em>) means, something which keeps changing. It survives by repetition. "Eternal" (may be <em>param akshara</em>) means, with respect to which all these changes are happening. Both are permanent, but one is cyclic and other is constant.<br />
A very over-simplistic analogy is:<br />
-- In typical routine, you wake up every morning, get ready, go to work, come back, have dinner and sleep. Ideally these actions can repeat forever. All the above actions are "temporaries". They happen & vanish for a while, but again repeat. However, your home is "eternal", because with respect to your constant "home", everything happens.</p>
<p>To me, it appeared that <em>jeeva</em>s are not eternal based on studying Gita. However I can be wrong. Below are some points which made me believe that.</p>
<hr />
<p>During <em>pralaya</em> there is only 1 "nature" (<em>bhAva</em> in Sanskrit) which remains, when everything else is annihilated. There is absolutely <strong>no verse suggests that apart from this nature, the other <em>jeeva</em>s would also continue to remain</strong> somewhere as separate identities.<br />
I feel that the word "<em>All</em>" in various below verses is quite explicit and doesn't leave the slightest chance of separate existence of <em>jeeva</em>s.</p>
<blockquote>
<p>BG 8.18 — All become from unmanifested to manifested at the beginning of (Brahma's) day; At beginning of night, certainly (all are) destroyed into what is understood as unmanifest-able.</p>
<p>BG 8.19 — Like this, these elementary world (made of "5 elements" or "पञ्चभूत") certainly happens again and again; Upon arrival of night, it's destroyed; upon arrival of day it flourishes.</p>
<p>BG 8.20 — But there is an <strong>eternal Nature</strong>, which is beyond manifested & unmanifested; When all elementary world is destroyed, that <strong>remains</strong>.</p>
<p>BG 9.7 — O son of Kunti, all elementary entities enter my nature at end of cycle(<em>Kalpa</em>); Again I create them at the beginning of the cycle.</p>
</blockquote>
<hr />
<p><strong>Possible source of confusion: <em>"Soul"</em></strong></p>
<p><em>Atma</em> (BG 2.many) actually means "(true) Self" (Gita also uses I/me). It is also a representation of <em>nirguna/nirAkAra Brahman</em> (BG 8.20). Some call it "soul", as a synonymous. Now many people use "soul" to refer <em>jeeva</em> as well. However <em>Atma</em> and <em>jeeva</em> are not same. But because sometimes "soul" refers to both as a common English term, certain misunderstanding is created.</p>
<pre><code>Atma ≠ Jeeva
</code></pre>
<p>This is clarified in wiki of <a href="https://en.wikipedia.org/wiki/Jiva" rel="nofollow noreferrer">Jeeva</a>. Unfortunately, such articles also become source of confusion. They have cited BG 2.12, 2.16-21, 2.23-25, 2.30 to prove that <em>Jeeva</em>s are eternal. However, all these verses describe <em>Atma</em> and doesn't have anything related to <em>jeeva</em>.</p>
<p>Here <em>jeeva</em> means something which differs between you and me. But it's same among your past births & my past births. As a matter of taste, some call it [individual] "consciousness" (<em>chetanA</em>).</p>
<hr />
<p><strong>Question</strong>:<br />
<em>Nirguna Brahman</em> is eternal. Is <em>jeeva</em> "eternal" or "temporary"?<br />
In other words, what happens to <em>jeeva</em>s after <em>pralaya</em> (or towards end of <em>Kalpa</em> or <em>Brahma</em>'s night)?</p>
<hr />
<p><sub>Note: Some answers suggest that, if "xyz" part (say <em>mAyA</em>) is removed from <em>jeeva</em>, then it's eternal. But if we remove something from <em>jeeva</em> then we are no longer referring <em>jeeva</em>. A specific quote which says <em>jeeva</em> (or equivalent) is eternal will be helpful.</sub></p>
| 11166 | 11038 | 8 | 2 | 11038 | 3 | Is every Jeeva "eternal" like the ultimate God (nirguna Brahman) or "temporary" within cycle? | 5 | 11166 | <p>From our discussions in <a href="http://chat.stackexchange.com/rooms/36898/gradual-threading-of-jeeava-s-from-purusha-and-merge-back">the chat room</a>, since we stumbled upon this, I will formalise it as an answer:</p>
<p>Gita <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=7&etgb=1&choose=1" rel="nofollow noreferrer">Chapter 15, Verse 7</a></p>
<blockquote>
<p>mamaivāḿśo jīva-loke jīva-bhūtaḥ sanātanaḥ<br />
manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati</p>
<p>Translations:<br />
<em>Gambhirananda</em>: It is verily a part of Mine which, becoming the eternal individual soul in the region of living beings, draws (to itself) the organs which have the mind as their sixth, and which abide in Nature.</p>
<p><em>Word to word</em>: Among the living world, the living being (bhuta = body) is my eternal fragment only; It (fragment or body) keeps attracting 5 senses & mind as the 6th towards the material nature.</p>
</blockquote>
<p>Thus from the Gita it is said that the jiva is an 'ETERNAL' fragmented part.</p>
<p>This is without getting into any particular Vedantic Philosophy. As discussed by other answers, in Advaita, there is one more addition to this. i.e. You are not a Jiva (individual consciousness). You are Brahman (Existence-Consciousness-Bliss). This makes all of "jivahood" illusory.</p>
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<p>Which scripture says that during eclipse all water become pure like Ganges water?</p>
<p><a href="http://brahminrituals.blogspot.in/2011_05_01_archive.html" rel="noreferrer">This</a> page make the following claims:</p>
<blockquote>
<p>During eclipse all waters are equivalent to Ganges water and all
Brahmins are equivalent to Vasishta.</p>
<p><a href="https://i.stack.imgur.com/vzNx1.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/vzNx1.jpg" alt="enter image description here" /></a></p>
</blockquote>
<p>I would love to have answers to the second question as well, which is:</p>
<p>Which scripture claims that during eclipse all Brahmins are equivalent to Maharshi Vasishta?</p>
<p><strong>Edit</strong>-Adding the exact Sanskrit verses which i found on <a href="http://www.kamakoti.org/kamakoti/dharmasindhu/bookview.php?chapnum=5" rel="noreferrer">this</a> page:</p>
<blockquote>
<p>During the �Grahana Kaala�, Go-Bhu-Hiranyaadi Daanaas would accord
far-reaching benefits. It is stated: <strong>Sarvam Gangaa samam toyam, Sarvey
Vyaasa samaah Dwijaah</strong>, Sarvam Bhumi samam daanam grahaney Chandra
Suryayoh/ (<strong>On occasions like Lunar or Solar Eclipses, all kinds of
waters are like Ganga water; all Brahmanas are like Vyasaacharya</strong>; and
all kinds of charity are as good as Bhu daana).</p>
</blockquote>
| 14859 | 11093 | 14 | 2 | 11093 | 9 | Which scripture says that during eclipse all water become pure like Ganges water? | 5 | 14859 | <p>Parashar Smriti, Chapter 12 <a href="https://archive.org/stream/ParasharaSmriti/SriParasharaSmrithiPdf#page/n115/mode/2up" rel="noreferrer">source 1</a> <a href="https://archive.org/stream/ParasharaSmriti/SriParasharaSmrithiPdf_djvu.txt" rel="noreferrer">source 2</a> says , during eclipse all waters become pure like Ganges.</p>
<blockquote>
<p>सर्वं गंगा समं तोयं राहुग्रस्ते दिवाकरे।</p>
<p>सोमग्रहे तथैवोक्तं स्नानदानादि कर्मसु।।</p>
<p>When the sun or the moon is seized by rahu, all water
becomes as pure as the water of the Ganga, so far as bathing and giving, and other religious rites are concerned.</p>
</blockquote>
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<p>There is a <a href="https://en.wikipedia.org/wiki/Sallekhana" rel="noreferrer">concept</a> of <strong>Santhara</strong>(Sallekhanā or Sanyasana-marana) in Jain community. </p>
<p>It is the last vow prescribed by the Jain ethical code of conduct.The vow of sallekhanā is observed by the Jain ascetics and lay votaries at the end of their life by gradually reducing the intake of food and liquids.</p>
<p>According to Jain text, <strong>Puruṣārthasiddhyupāya</strong>:</p>
<blockquote>
<p>When death is imminent, the vow of sallekhanā is observed by
progressively slenderizing the body and the passions. Since the person
observing sallekhanā is devoid of all passions like attachment, it is
not suicide.</p>
</blockquote>
<p>The initial though that came to my mind of equivalent of Santhara practised in Hinduism was the concept of <a href="https://en.wikipedia.org/wiki/Samadhi" rel="noreferrer">Samādhi</a>, but looking at the description of it on Wiki, I am now thinking that there exists few differences.</p>
<p>As per Wiki, <strong>Samādhi</strong> </p>
<blockquote>
<p>refers to a state of meditative consciousness. It is a meditative
absorption or trance, attained by the practice of dhyāna.</p>
</blockquote>
<p><strong>Is there any equivalent of Santhara practised in Hinduism?</strong></p>
| 16416 | 11125 | 6 | 2 | 11125 | 6 | What is equivalent of Santhara(Sallekhanā) in Hinduism? | 3 | 16416 | <p>The Manu Smriti says in its chapter 6 that a Brahmin,residing in forest and living the life of an ascetic ,may end his life by fasting till death.</p>
<blockquote>
<p>6.29. These and other observances must a Brahmana who dwells in the forest diligently practise, and in order to attain complete (union
with) the (supreme) Soul, (he must study) the various sacred texts
contained in the Upanishads,</p>
<p>6.30. (As well as those rites and texts) which have been practised and studied by the sages (Rishis), and by Brahmana householders, in order
to increase their knowledge (of Brahman), and their austerity, and in
order to sanctify their bodies;</p>
<p>6.31. Or let him walk, fully determined and going straight on, in a north-easterly direction, <strong>subsisting on water and air, until his body
sinks to rest.</strong></p>
</blockquote>
<p>And the practice of getting rid of body in that manner is extolled in the following verse:</p>
<blockquote>
<p>6.32. A Brahmana, having got rid of his body by one of those modes practised by the great sages, is exalted in the world of Brahman, free
from sorrow and fear.</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/UCTA4.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/UCTA4.jpg" alt="enter image description here"></a></p>
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<p>Recently I came across one of the key quote, which sums up Adi ShankarAchArya's <em>Advaita</em> philosophy:</p>
<blockquote>
<p>The Brahman of the Upanishads is the only Reality, and everything else—this world of manifoldness—is <strong>unreal</strong>, is a mere appearance; the individual soul (Jiva) is identical with Brahman</p>
</blockquote>
<p>Above is taken from <a href="http://www.wisdomlib.org/hinduism/book/brahma-sutras/d/doc62758.html" rel="noreferrer">Brahma Sutra, Adhyasa</a>. Similar translation is also found in wikipedia article <a href="https://en.wikipedia.org/wiki/Advaita_Vedanta#Moksha_-_liberation" rel="noreferrer">Advaita Vedanta > Moksha - liberation</a> by western scholars (marginally better). Then I saw the Sanskrit text:</p>
<pre><code>ब्रह्म सत्यं जगत् मिथ्या, जीवो ब्रह्मैव नापरः |
</code></pre>
<p>We can trivially translate it to:</p>
<blockquote>
<p><em>BrahM</em> is truth, the universe is unworthy(useless); Certainly <em>Jiva</em>s are not different from <em>BrahM</em></p>
</blockquote>
<p>Let's assume "BrahM" is another name of "Brahman" (with or without Upanishada), which is the supreme One. Actually there is slight difference between "not different" and "identical", but let's skip it for now.</p>
<p>My question is with below 2 terms:</p>
<ol>
<li><strong>सत्यं / Satya</strong><br>
Does it mean "real" or "truth"?</li>
<li><strong>मिथ्या / Mithya</strong><br>
Does it mean "unreal" or "unworthy"?<br>
<sub>Often we use term <em>MithyAchAra</em> for "useless practices".</sub></li>
</ol>
<p>The motive behind this Q is that, there is sharp difference between "unworthy" and "unreal". The term "unworthy" depicts something "useless", but still real. While "unreal" is plain "non-existent".</p>
<p><sub><strong>Note</strong>: It confuses novices (like me) who may think that how can world be unreal! For the matter of argument, we are learning that "world is unreal" from this "unreal world" only, won't it paradoxically make the statement <em>"world is unreal"</em> also unreal?</sub></p>
| 13596 | 11149 | 17 | 2 | 11149 | 11 | According to ShankarAchArya in Advaita, is the universe "unreal" or "unworthy"? | 4 | 13596 | <p>There is a common popular misconception in People that according to Advaita World doesn't exist at all. It is not true.</p>
<p>When we are deciding reality of things as per Advaita. Then, Advaita itself gives three level of reality to us:</p>
<blockquote>
<p>1)Paramarthika Satyam/ Absolute Reality level <br> <br>
2)Vyavaharika Satyam/ Ishwara Shristi level <br> <br>
3)Pratibhasika Satyam/ Jeeva Shristi level <br></p>
</blockquote>
<p>I have given their definition <a href="https://hinduism.stackexchange.com/questions/11295/what-is-the-position-of-mayaillusion-as-per-advaita-doctrine-or-according-to/12347#12347">with examples in my answer here.</a></p>
<p>Now applying the popular statement:</p>
<blockquote>
<p>ब्रह्म सत्यं जगन्मिथ्या <br>
Brahman Satyam Jagan Mithya</p>
</blockquote>
<p>in all these three reality.</p>
<h3>1)Applying in Paramarthika Satyam level:</h3>
<p>In this level there is neither Ishwara nor Maya. Just Brahman exist in Sat-Chid-Aananda form. It is somewhat like this:</p>
<blockquote>
<p>There is neither dissolution nor creation, none in bondage and none practicing disciplines. There is none seeking Liberation and none liberated. This is the absolute truth. <em>[Gaudapada Karika Chapter 2 verse 32]</em></p>
</blockquote>
<p>There is neither creation nor destruction in this level. As there is neither creation nor destruction. Hence world doesn't exist at all in this level. <strong>So here 'Mithya' means 'Unreal' or that which doesn't exist.</strong> Brahman is both real and truth as truth is real and real is truth.</p>
<h3>2)Applying in Vyavaharika Satyam level:</h3>
<p>This level is Ishwara Shristi. The Universe which we see and perceive now is through the Maya of Ishwara. So Universe exists at this level (through the Maya of Ishwara). But Universe which we see and perceive now is of this kind.</p>
<blockquote>
<p>If a thing is non—existent both in the beginning and in the end, it is necessarily non—existent in the present. The objects that we see are really like illusions; still they are regarded as real. <em>[GaudaPada Karika Chapter 2 verse 6]</em></p>
</blockquote>
<p>As the objects created in this Universe were non-existent in the beginning and also will not exist in future, so being real (for a certain time being) also is actually like an illusion. <strong>So from the level of Vyavaharik Satyam level 'Mithya' means unworthy.</strong></p>
<h3>3)Applying in Pratibhasika Satyam level:</h3>
<p>There is no need to apply in this level. As this level is Jeeva Shristi. ie. Created by ourselves like dream, seeing rope as snake, hallucinations etc.. So, by the direct perception from Vyavaharik level we know these things are unreal.</p>
<p>So, the reality of something in Advaita depends on from which level of reality are we perceiving the truth. <strong>From Absolute level of reality world doesn't exist. So, mithya means 'Unreal' here. From Ishwara Shristi level world objects are there but they are for a time being only hence Mithya means 'Unworthy' from this level.</strong></p>
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<p><a href="http://dharmashastram.blogspot.in/" rel="noreferrer">This</a> page describes some of the Dharmas that a "<a href="https://en.wikipedia.org/wiki/Sannyasa" rel="noreferrer">Sanyasi</a>" has to follow.</p>
<p>For example, a Sanyasi:</p>
<blockquote>
<ol>
<li><p>Should always have a dhanda (bamboo staff) and kamandulu (used for abulations made of wood). If he is without these two he cannot be
considered as a sanyasi but a chandala.</p></li>
<li><p>Should strictly observe celibacy.</p></li>
<li><p>Must not travel in vehicles. Should travel by foot only.</p></li>
<li><p>Must shave once in two months only.</p></li>
<li><p>Must take biksha and eat.</p></li>
<li><p>Must not travel abroad.</p></li>
<li><p>Should not indulge on wordly affairs.</p></li>
<li><p>Must not stay in a town more than three days. Must be in continuous travel.</p></li>
<li><p>Must bathe thrice daily in cold water.</p></li>
<li><p>Must not save money for personal use.</p></li>
<li><p>Must concentrate only in doing sharavana, manana, nidhidhyaasana of vedanta.</p></li>
<li><p>Should do the karmas like japas and poojas as said by the guru.</p></li>
</ol>
<p>And many more...</p>
</blockquote>
<p>Question: Which scriptures are the basis of these claims?
And how is the ideal Sanyasi described in our scriptures?</p>
| 14787 | 11173 | 10 | 2 | 11173 | 7 | How do the scriptures describe an ideal Sanyasi? | 3 | 14787 | <p><a href="http://sacred-texts.com/hin/vp/vp083.htm" rel="noreferrer">Vishnu Purana, Book 3, Chapter 9</a> describes about the four orders of life: Brahmacharya, Grihastha, Vanaprastha and Sanyasa. In Vanaprastha, one prepare himself for Sanyasa, so I am mentioning all the properties of these two Ashramas.</p>
<p><strong>Description of Vanaprastha Ashrama</strong></p>
<blockquote>
<p>When the householder, after performing the acts incumbent on his condition, arrives at the decline of life, let him consign his wife to the care of his sons, and go himself to the forests. Let him there subsist upon leaves, roots, and fruit; and suffer his hair and beard to grow, and braid the former upon his brows; and sleep upon the ground: his dress must be made of skin or of Káśa or Kuśa grasses; and he must bathe thrice a day; and he must offer oblations to the gods and to fire, and treat all that come to him with hospitality: he must beg alms, and present food to all creatures: he must anoint himself with such unguents as the woods afford; and in his devotional exercises he must be endurant of heat and cold. The sage who diligently follows these rules, and leads the life of the hermit (or Vánaprastha), consumes, like fire, all imperfections, and conquers for himself the mansions of eternity.</p>
</blockquote>
<p><strong>Description of Sanyasa Ashrama</strong></p>
<blockquote>
<p>Let the unimpassioned man, relinquishing all affection for wife, children, and possessions, enter the fourth order. Let him forego the three objects of human existence (pleasure, wealth, and virtue), whether secular or religious, and, indifferent to friends, be the friend of all living beings. Let him, occupied with devotion, abstain from wrong, in act, word, or thought, to all creatures, human or brute; and equally avoid attachment to any. Let him reside but for one night in a village, and not more than five nights at a time in a city; and let him so abide, that good-will, and not animosity, may be engendered. Let him, for the support of existence, apply for alms at the houses of the three first castes, at the time when the fires have been extinguished, and people have eaten. Let the wandering mendicant call nothing his own, and suppress desire, anger, covetousness, pride, and folly. The sage who gives no cause for alarm to living beings need never apprehend any danger from them. Having deposited the sacrificial fire in his own person, the Brahman feeds the vital flame, with the butter that is collected as alms, through the altar of his mouth; and by means of his spiritual fire he proceeds to his own proper abode. But the twice-born man, who seeks for liberation, and is pure of heart, and whose mind is perfected by self-investigation, secures the sphere of Brahmá, which is tranquil, and is as a bright flame that emits not smoke.</p>
</blockquote>
<p><a href="http://www.vedabase.com/en/sb/7/13" rel="noreferrer">Srimada Bhagavata</a> also describes the characteristics of Sanyasi.</p>
<blockquote>
<p>SB 7.13.2 — A person in the renounced order of life may try to avoid even a dress to cover himself. If he wears anything at all, it should be only a loincloth, and when there is no necessity, a sannyāsī should not even accept a daṇḍa. A sannyāsī should avoid carrying anything but a daṇḍa and kamaṇḍalu.</p>
<p>SB 7.13.3 — The sannyāsī, completely satisfied in the self, should live on alms begged from door to door. Not being dependent on any person or any place, he should always be a friendly well-wisher to all living beings and be a peaceful, unalloyed devotee of Nārāyaṇa. In this way he should move from one place to another.</p>
<p>SB 7.13.4 — The sannyāsī should always try to see the Supreme pervading everything and see everything, including this universe, resting on the Supreme.</p>
<p>SB 7.13.5 — During unconsciousness and consciousness, and between the two, he should try to understand the self and be fully situated in the self. In this way, he should realize that the conditional and liberated stages of life are only illusory and not actually factual. With such a higher understanding, he should see only the Absolute Truth pervading everything.</p>
<p>SB 7.13.6 — Since the material body is sure to be vanquished and the duration of one’s life is not fixed, neither death nor life is to be praised. Rather, one should observe the eternal time factor, in which the living entity manifests himself and disappears.</p>
<p>SB 7.13.7 — Literature that is a useless waste of time — in other words, literature without spiritual benefit — should be rejected. One should not become a professional teacher as a means of earning one’s livelihood, nor should one indulge in arguments and counterarguments. Nor should one take shelter of any cause or faction.</p>
<p>SB 7.13.8 — A sannyāsī must not present allurements of material benefits to gather many disciples, nor should he unnecessarily read many books or give discourses as a means of livelihood. He must never attempt to increase material opulences unnecessarily.</p>
<p>SB 7.13.9 — A peaceful, equipoised person who is factually advanced in spiritual consciousness does not need to accept the symbols of a sannyāsī, such as the tridaṇḍa and kamaṇḍalu. According to necessity, he may sometimes accept those symbols and sometimes reject them.</p>
<p>SB 7.13.10 — Although a saintly person may not expose himself to the vision of human society, by his behavior his purpose is disclosed. To human society he should present himself like a restless child, and although he is the greatest thoughtful orator, he should present himself like a dumb man.</p>
</blockquote>
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<p>This question itself is motivated from this other question: <a href="https://hinduism.stackexchange.com/questions/2665/what-are-different-types-of-sins">What are different types of sins?</a></p>
<p>Where the accepted answer cites some points from scriptures:</p>
<blockquote>
<ol>
<li><p>Maha-pataka: <strong>Killing a Brahman</strong>, drinking liquor, theft, violation of the preceptor's bed.</p></li>
<li><p>Jatibrhamsa-pataka: <strong>Beating a brahmana</strong>, smelling liquor or garlic, living through begging, etc.</p></li>
</ol>
</blockquote>
<p>That made me wonder why god or whoever created us would say something like that? I mean killing or beating any living being is a sin, then why is it written explicitly for Brahmins?</p>
<p>Sometimes I feel like all the scriptures written by Brahmins are biased toward Brahmins?</p>
| 11204 | 11202 | 15 | 2 | 11202 | 17 | Why is killing a brahmin considered sin while killing other caste people is not? | 6 | 11204 | <p>Your confusion arises because you think that Hindu scripture supports the Hindu caste system as seen today. That is not the case. The term Brahmana in Hindu scripture has a different connotation from the Brahmana of Hindu caste system. Hindu scripture is talking of Varna which is dependent on conduct.</p>
<blockquote>
<p>Bhrigu said, 'He is called a Brahmana in whom are truth, gifts,
abstention from injury to others, compassion, shame, benevolence, and
penance. He who is engaged in the profession of battle, who studies
the Vedas, who makes gifts and takes wealth (from those he protects)
is called a Kshatriya. He who earns fame from keep of cattle, who is
employed in agriculture and the means of acquiring wealth, who is pure
in behavior and attends to the study of Vedas, is called a Vaisya. He
who takes pleasure in eating every kind of food, who is engaged in
doing every kind of work, who is impure in behavior, who does not
study the Vedas and whose conduct is unclean, is said to be a Sudra.
<strong>If these characteristics be observable in a Sudra, and if they be not
found in a Brahmana, then such a Sudra is no Sudra, and such a
Brahmana is no Brahmana</strong>.'</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/m12/m12b016.htm">Mahabharata, Santi parva, Section CLXXXIX</a></p>
<p>One can not be a Brahmana by simply being born in a Brahmana caste.</p>
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<p><a href="https://i.stack.imgur.com/1vDBkm.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/1vDBkm.jpg" alt="Brahma"></a>
<a href="https://i.stack.imgur.com/UahsLm.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/UahsLm.jpg" alt="The Trimurti"></a></p>
<p>I have seen many pictures and photos (such as above) of Chaturmukha Brahma with <strong>white hair and white beard</strong>. Why is Brahma shown as an old person? All the devatas are known to be drinking elixir (amruth). It is said that those who drink it do not feel hunger, thirst and do not age, so, <em>look always young</em>. My question is Brahma being one of the Trimurti's, didn't He get a chance to drink elixir? Or did anyone curse Him to look like that? Is Brahma not an immortal? I know that being a Brahma is only a status.<br> What happens to this Brahma after his tenure is over?</p>
| 11271 | 11259 | 11 | 2 | 11259 | 8 | Why is Brahma depicted as old in pictures? | 4 | 11271 | <p>Brahma is often referred to as <a href="http://spokensanskrit.de/index.php?tinput=pitAmaha&direction=SE&script=HK&link=yes&beginning=0" rel="noreferrer">"pitamaha"</a> (forefather or grandfather) in scriptures, so I think some of the pictures that portray him in human form with white hair and beard is to just show how he is older than some of the other gods.</p>
<p>From Valmiki Ramayana, here are a few verses that refer to Brahma as pitamaha:</p>
<blockquote>
<ul>
<li><p>इति एवम् उक्त्वा देवेशः सर्वलोक <strong>पितामहः</strong> | <br>
यथा आगतम् तथा अगच्छत् देव लोकम् महायशाः || १-४४-१६</p>
<p>16. sarva loka pitaa mahaH = for all, worlds, forefather; mahaayashaaH deva iishaH = great glorious, gods, lord of - Brahma; iti evam uktvaa = thus, this way, on saying; yathaa aagatam tathaa = as came in, like that; deva lokam agacChat = to empyrean, world, went away.</p>
<p>On saying in this way, <strong>the forefather of all the worlds</strong>, and the great glorious lord of all gods, <strong>namely Brahma</strong>, went away to his empyrean world as he has came. [<a href="http://www.valmikiramayan.net/utf8/baala/sarga44/balasans44.htm#Verse16" rel="noreferrer">Bala Kanda, Sarga 44, Verse 16</a>]
<br><br></p></li>
<li><p>ततह् स्वायम्भुवैर्मन्रैर्ब्रह्मस्त्रमभिमन्त्रितम् | <br>
हनुमांश्चिन्तयामास वरदानम् <strong>पितामहात्</strong> || ५-४८-४०</p>
<p>40. brahmaastram = (knowing it) to be missile presided over by Brahma the creator; abhimantram = and consecrated; mantraiH = by spells; svaayambhuvaiH = sacred to Brahma the creator; hanuman = Hanuma; tataH = then; chintayaamaasa = recollected; varadaanam = a boon got; pitaamahaat = by Lord Brahama; the grand-father of the entire creation.</p>
<p>Knowing it to be a missile presided over by Brahma the creator and consecrated by spells sacred to Brahma, the creator, Hanuma then recollected a boon got by <strong>Lord Brahma, the grand father of the entire creation.</strong> [<a href="http://www.valmikiramayan.net/utf8/sundara/sarga48/sundarasans48.htm#Verse40" rel="noreferrer">Sundara Kanda, Sarga 48, Verse 40</a>]</p></li>
</ul>
</blockquote>
<p>This is no different from how Bhishma is depicted in <a href="http://krishnaimages.com/sitebuildercontent/sitebuilderpictures/4_KrishnaAttacksBhishma.jpg" rel="noreferrer">paintings</a>.</p>
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<p>How was sandhyavandanam performed before the age of Vishwamitra?</p>
<p>Since the two most important parts of sandhyavandanam - arghyam and Gayatri japam - involve the Gayatri (savitri) mantra, I was curious to know what our ancestors did before that.</p>
| 11793 | 11279 | 9 | 2 | 11279 | 1 | Sandhyavandanam before the age of Vishwamitra? | 3 | 11793 | <p><strong>In every age the Gayatri mantra is heard by a sage named Vishwamitra.</strong>. In <a href="http://www.sacred-texts.com/hin/sbe48/sbe48127.htm" rel="nofollow noreferrer">this section</a> of Ramanujacharya's Sri Bhashya, his commentary on the Brahma Sutras, Ramanujacharya explains how sages with the same names hear the same mantras after undergoing Tapasya:</p>
<blockquote>
<p>As words such as Indra and Vasishtha, which denote gods and Rishis, denote (not individuals only, but) classes, and as the creation of those beings is preceded by their being suggested to the creative mind through those words; for this reason the eternity of the Veda admits of being reconciled with what scripture says about the mantras and kândas (sections) of the sacred text having 'makers' and about Rishis seeing the hymns; cp. such passages as 'He chooses the makers of mantras'; 'Reverence to the Rishis who are the makers of mantras'; 'That is Agni; this is a hymn of Visvâmitra.' <strong>For by means of these very texts Pragâpati presents to his own mind the characteristics and powers of the different Rishis who make the different sections, hymns, and mantras, thereupon creates them endowed with those characteristics and powers, and appoints them to remember the very same sections, hymns, &c. The Rishis being thus gifted by Pragâpati with the requisite powers, undergo suitable preparatory austerities and finally see the mantras, and so on, proclaimed by the Vasishthas and other Rishis of former ages of the world, perfect in all their sounds and accents, without having learned them from the recitation of a teacher.</strong> There is thus no conflict between the eternity of the Veda and the fact that the Rishis are the makers of its sections, hymns, and so on. </p>
</blockquote>
<p>The idea is the Brahma uses the Vedas as a blueprint for the creation of the world. In particular Brahma, knowing that certain mantras have certain sages' names associated with them, proceeds to create sages with those very names. </p>
<p>By the way, the fact that the Vedas describe things that are common to every age is the reason why the Vedas seem to refer to specific stories despite being eternal; see my answer <a href="https://hinduism.stackexchange.com/a/10352/36">here</a>.</p>
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<p>Why do we apply <strong>Vibuthi</strong> ( 3 horizontal lines) and What does it signify?</p>
<p>Does it deal with more than religious beliefs?</p>
| 11293 | 11289 | 14 | 2 | 11289 | 7 | Reason behind applying Vibuthi | 6 | 11293 | <p>The significance of Bhasma is well explained by Lord Shiva himself in the <a href="http://www.kamakoti.org/kamakoti/lingapurana/bookview.php?chapnum=7" rel="noreferrer">Linga Purana</a> as follows:</p>
<blockquote>
<p>Significance of Bhasma: Bhagavan Shiva further analysed the
significance of Bhasma which was product of Agni Karyaas like daily
homas and Yagnas; the burning of ‘Sthavara Jangamaas’ by Fire would
result in Ash:</p>
<p>Bhasmattadvihitam Sarvam Pavitramidamuttamam,</p>
<p>Bhasmaanaa Veeryamaasyaaya Bhutaani parishanchati/</p>
<p>Agnikaaryam cha yah krutwaa karishyati triyaayusham,</p>
<p>Bhasmanaa mama veeryena muchyatey Sarva kilbishey/</p>
<p>Bhaasatey –tyeva yadbhasma shubham bhaavayatey cha yat,</p>
<p>Bhakshanaat Sarva ;paapaanaam bhasmeyti parikeertitam/</p>
<p>Ushmapaah Pitaro Jneyaa Devaa vai Somasambhavaah,</p>
<p>Agnishomaatmakam Sarvam Jagarsthaavara jangamam/</p>
<p>Ahamagnirmahaa tejaah Somaschaishaa Mahaambikaa,</p>
<p>Ahamagnischa Somascha Praktrutyaa Purushah Swayam/</p>
<p>Tasmaadbhasmam Mahaa Bhaagaa madveeryamiti chochyatey,</p>
<p>Swarveeryam vapushaa chaiva dhaarameeti vai sthitaya/</p>
<p>Tadaaprabhruti lokeshu rakshaarthamashubheshyucha/</p>
<p>Bhasmaanaa kriyatey raksha sutikaanaam gruheshucha/</p>
<p>Bhasmasnaana vishuddhaatmaa Jita Krodho Jitendriyah,</p>
<p>Matsameepam Samaagamya na bhuyo vinivartatey/</p>
<p>Vratam Pashupata yogam kapilam chaiva nirmitam,</p>
<p>Purvam Pashupatim hyetannirmitam tadanuttamam/</p>
<p>(<strong>Uttama Bhasma is produced by the scorching of the wood of trees and
other materials of Nature. Shiva stated that by way of Bhasma, he
carried his virility to human beings.</strong> <strong>Bhasma generated by Agni Karyaas
while reciting the Mantras like ‘Triyaamshu’ is basically is the
bye-product of Shiva’s ‘veerya’ and demolishes all kinds of Sins.</strong> This
‘bhasita’ or the radiant product emerges from Shiva’s Body and is
responsible for the Bhakshana of Mahaa Paapaas and hence it is called
Bhasma. Mahadeva futher explained that the word ‘Ushmapa’ or hot and
burnt material is ‘Pitreeshwar’ or the material consumed by the Lord
of Pitraas, while Devataas consume Amrita or Soma Rasa; Agni is of
Soma Swarupa; Shiva is Agni and Soma rupi is Devi Ambika; Shiva is
Purusha and Ambika is Prakruti. <strong>This is the reason why Bhasma is
called Shiva’s veerya as his Veerya is generated from Shiva’s body.
Thus Bhasma destroys Evil and Inauspiciousness / ‘Ashubha’ anywhere
especially in households;</strong> any person taking a bath and applies Bhasma
is stated to be eligible for performing the Sacred Paashupata Vrata
Kapila Yoga and is assured of Bandha vimochana or the shackles of
Samsara to Shiva Loka.</p>
</blockquote>
<p>BTw,it should be noted that vibhuti is sacred to Shaivites,sandal paste is likewise to Vaishnabas and kumkumam to the Shaktas.</p>
<p>Significance of Bhasma & how to properly wear it is also described in the <a href="http://www.kamakoti.org/kamakoti/details/devibhagvatpurana77.html" rel="noreferrer">Devi Bhagavata Purana</a> ;</p>
<blockquote>
<p>Use of Bhasma ( ash), preferably by the Fire oblation performed by
Brahmanas themselves or atleast by burnt remains of cow dung, is to
be smeared on forehead , shoulders and chest is as important as
wearing Rudrakshas. Soon after bath, the use of Bhasma mixed with
water drops as three curved lines be applied first as two top lines by
the middle finger and ring finger from left to right and then the
lowest line by the thumb from right to left. The applications of
bhasma is to be done thrice a day, before the Tri-Sandhya Gayatri
Japas.</p>
<p>Then apply Bhasma as prescribed above. If Bhasma is not applied,
Brahmanas are not entitled to perform ‘Sandhavandana’or Gayatri Japam.
Contrarily, no sin could enter the body once Bhasma is applied as
prescribed. <strong>This is why Brahmanas take care to apply the Tripundra
by the use of the three fingers as the ring finger represents as A,
the middle finger represents U and the fore finger represents M from
the Pranava Mantra OAM.</strong> At the same time however, any person
irrespective of caste could use ‘Vibhuti’ ( not the Bhasma as
disinguished above ie. from Yajna fire or from dried cow dung burnt)
and the application of vibhuti has far reaching beneficial impact</p>
</blockquote>
<p>Devotees of Shiva hence apply three horizontal lines of Vibhutis and when conjoined with a red kumkumam dot at the centre it represnts the union of Shiva & Shakti which is the cause of everything in the manifested and unmanifested creation.</p>
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<p>Where is the meaning of "inaction in action and action in inaction" in Bhagavadgita 4.18 ?</p>
<blockquote>
<p>karmany akarma yah pasyed akarmani ca karma yah sa buddhiman manusyesu > sa > yuktah krtsna-karma-krt</p>
<p>Word for word: karmani — in action; akarma — inaction; yah — one who;
pasyet — observes; akarmani — in inaction; ca — also; karma — fruitive
action; yah — one who; sah — he; buddhi-man — is intelligent;
manusyesu — in human society; sah — he; yuktah — is in the
transcendental position; krtsna-karma-krt — although engaged in all
activities.</p>
<p>Translation: One who sees inaction in action and action
in inaction is intelligent among men, and he is in the transcendental
position, although engaged in all sorts of activities.</p>
</blockquote>
<p><a href="http://www.vedabase.com/en/bg/4/18" rel="noreferrer">http://www.vedabase.com/en/bg/4/18</a></p>
| 11551 | 11527 | 7 | 2 | 11527 | 3 | Meaning of inaction in action and action in inaction in Bhagavadgita 4.18 | 3 | 11551 | <p>Here is a better understanding of the verse. I would like to start with an analogy.</p>
<h2>Inaction in action: Unattachment amidst Action</h2>
<p>Suppose a person is taking his food and we request him to listen to a story simultaneously. So, we would say "Listen to the story while eating" or an act of "listening in eating" is requested. This way, we urge him to listen without interrupting his eating. Similarly Sri Krsna preaches "Inaction in action" which means <strong>Inaction or unattachment should be fully practised right during the action</strong>. In other words, it is desirable that unattachment be practised while the cause of the attachment (action) is in progress. Working with sense of ownership and practising unattachment after the action is just not sufficient.</p>
<h2>Action in Inaction: Action amidst Unattachment</h2>
<p>Now let us suppose that the same person is listening to a story and we request him to take food simultaneously. So, this time an act of "eating in listening" is requested. Now, what does Lord mean here when he preaches "Action in Inaction"? <strong>He means that one should take up an action amidst this state of Inaction.</strong> In other words, one should already be in a state of unattachment when one takes up an action.</p>
<p>And such a man who stays unattached amidst action and performs action amidst unattachment is declared as the intelligent among men. He is well unattached although doing all sorts of activities.</p>
<p>And unsurprisingly, very similar ideal of Karma yoga was discussed by Swami Vivekananada when he was lecturing on Karma yoga. <a href="http://belurmath.org/complete_works_of_swami_vivekananda/volume_1/vol_1_frame.htm" rel="nofollow">Here (Karma Yoga -> Karma in its Effect on Character)</a> are his words:</p>
<blockquote>
<p>The ideal man is he who, <strong>in the midst of the greatest silence and solitude, finds the intensest activity, and in the midst of the intensest activity finds the silence and solitude of the desert</strong>. He has learnt the secret of restraint, he has controlled himself. He goes through the streets of a big city with all its traffic, and his mind is as calm as if he were in a cave, where not a sound could reach him; and he is intensely working all the time. That is the ideal of Karma-Yoga, and if you have attained to that you have really learnt the secret of work. </p>
</blockquote>
<p>The verse by the God and lecture by Swamiji look very similar. And it seems easy to follow what God means by "Inaction" is nothing but "greatest silence and solitude" in Swamiji's words.</p>
<p>Therefore, as we see that in first case Lord means that unattachment should be practised while the action is in process.
And in second case, He means that action should be started amidst a state of already-in-unattachment. This way, the <strong>Lord preaches to be in state of unattachment all the time</strong>.</p>
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<p>I remember in my childhood many elders advised me to avoid seeing owls. </p>
<p>That bird is considered inauspicious by many in the Hindu community. The most common reason cited for owls being inauspicious is that they have been associated with bad luck and death, and hence avoid them.</p>
<p>Contrary to this belief, an owl is generally depicted as the <a href="https://en.wikipedia.org/wiki/Vahana" rel="nofollow noreferrer">Vahana</a> (mount) of Goddess Lakshmi who in Hinduism is considered the deity of wealth and prosperity. </p>
<p>So, confusingly, from one point of view seeing an owl is inauspicious, but in many <a href="https://www.google.co.in/url?sa=i&rct=j&q=&esrc=s&source=images&cd=&cad=rja&uact=8&ved=0ahUKEwj9x-KOv6HMAhUDHJQKHVlaCdcQjRwIBw&url=http%3A%2F%2Fvedicgoddess.weebly.com%2Fjoy-ma-blog%2Fuluka-lakshmis-vahana-the-owl-by-yogi-ananda-saraswathi&psig=AFQjCNEgu3-_dsyBj6oYuhcSLAXF_qyZKw&ust=1461388654768605" rel="nofollow noreferrer">images</a> and idols, an owl is shown with Goddess Lakshmi, thus making this "inauspicious" bird <strong>visible</strong> to followers of Goddess Lakshmi.</p>
<p><a href="https://i.stack.imgur.com/K2BUP.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/K2BUP.jpg" alt="Goddess Lakhmi with owl"></a></p>
<p>Do any Hindu scriptures associate owls with bad luck and death? If not then what could be the reason for owls being believed to be inauspicious?</p>
| 11595 | 11582 | 11 | 2 | 11582 | 7 | Why are owls considered inauspicious? | 3 | 11595 | <p><strong>Owls</strong> and <strong>pigeons</strong> are mentioned in Vedas(Atharva Veda to be specific) as the messengers of <a href="https://en.wikipedia.org/wiki/Nir%E1%B9%9Bti" rel="noreferrer">Nirrti</a>,the Goddess of misfortune ,destruction,poverty etc and hence they are considered inauspicious.</p>
<p>Nirrti also known as Alakshmi is considered to be Goddess Lakshmi's sister.</p>
<p>Quoting from <a href="http://www.astrojyoti.com/av5-4.htm" rel="noreferrer">this</a> page:</p>
<blockquote>
<p>VI, 27. Charm against pigeons regarded as ominous birds.</p>
<ol>
<li><p>O ye gods, if the pigeon, despatched as <strong>the messenger of Nirriti</strong> (the goddess of destruction), hath come here seeking (us out), we
shall sing his praises, and prepare (our) ransom. May our two-footed
and four-footed creatures be prosperous!....</p>
<p>VI, 29. Charm against ominous pigeons and owls.</p></li>
<li><p>Upon those persons yonder the winged missile shall fall! If the owl shrieks, futile shall this be, or if the pigeon takes his steps upon
the fire!</p></li>
<li><p><strong>To thy two messengers, O Nirriti</strong>, who come here, despatched or not despatched, to our house, to the pigeon and to the owl, this shall be
no place to step upon!</p></li>
</ol>
</blockquote>
<p>The owl and the pigeon are referred to in the above quote as the two messengers.</p>
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<p>We know that <a href="https://en.wikipedia.org/wiki/Adi_Shankara" rel="noreferrer">Adi Shankara</a>'s guru was <a href="https://en.wikipedia.org/wiki/Govinda_Bhagavatpada" rel="noreferrer">Govinda Bhagavatpada</a> and Govinda Bhagavatpada's guru was <a href="https://en.wikipedia.org/wiki/Gaudapada" rel="noreferrer">Gaudapada</a>. This way Gaudapada was grand-guru of Shankaracharya.</p>
<p>We can find the following lines in Adi Shankara's scripture:</p>
<blockquote>
<p>इति श्रीमत्परमहंसपरिव्राजकाचार्यस्य <strong>श्रीगोविन्दभगवत्पूज्यपादशिष्यस्य</strong> श्रीमच्छङ्करभगवतः कृतौ <xyz> सम्पूर्णम् ॥</p>
</blockquote>
<p>It means he was a disciple of Govinda Bhagavatpada.</p>
<hr>
<p>But whenever I think about <a href="https://en.wikipedia.org/wiki/Atma_Shatkam" rel="noreferrer">Atmashatkam</a> (आत्मषट्कम्); also known as Nirvanashatkam (निर्वाणषट्कम्), the story is (quoted from wikipedia):</p>
<blockquote>
<p>It is said that that when Ādi Śaṅkara was a young boy of eight and wandering near River Narmada, seeking to find his guru, he encountered the seer <strong>Gaudapada</strong> who asked him, "Who are you?". The boy answered with these stanzas, which are known as "Nirvāṇa Ṣaṭkam" or Ātma Ṣaṭkam". <strong>Gaudapada accepted Ādi Śaṅkara as his disciple</strong>. </p>
</blockquote>
<p>I'm not relying on wikipedia only, I herd this story from many peoples. According to this, Gaudapada was a guru (not grand-guru) of Adi Shankara.</p>
<hr>
<p>So, this confusing me to decide whether Gaudapada was guru or grand-guru of Adi Shankaracharya</p>
<p>Or I can think the possible case/solution:</p>
<ul>
<li>Earlier Adi Shankara was discipline of Gaudapada and after Gaudapada, he was discipline of Govinda Bhagavatpada.</li>
<li>Gaudapada and Govinda Bhagavatpada was the same person (known by different names)</li>
</ul>
<p>Above is just my assumption while facing with this confusion. But I am curious to know the fact. So, I've just asked this question.</p>
| 13662 | 11611 | 7 | 2 | 11611 | 6 | Was Gaudapada a guru or grand-guru of Adi Shankarachrya? | 3 | 13662 | <p>Adi Shankara told Nirvana Shatakam on being questioned by Govindapada. Here is what Madhaviya Shankara Digvijaya tells:</p>
<blockquote>
<p><strong>Meeting with Govindapada and accepting Sanyasa</strong> <br> <br>
(89-96) Travelling a long distance, that young Sannyasin; with staff in hand and wearing new Kashaya dress, arrived at the forest hermitage of sage Govinda towards one evening, even like the sun at the western horizon. The shade of tall trees on [he river
bank and the cool breeze blowing through them assuaged his bodily exhaustion very soon, while the sight of deer skins and bark clothes on the pranches of bushes indicated to him that he had arrived at a hermitage. Desirous of being initiated into Brahman-
knowledge there, he sought the advice of the ascetic inhabitants of the place. As directed by them, he approached sage Govinda's residence, a cave with an entrance only a cubit in width. Tn the presence of the hermits, he went round the cave three times, and then
falling prostrate at its door, began to chant a hymn in praise of sage Govinda full of the spirit of devotion to the Guru. He said, ··1 worship Thee, the incarnation of the great serpent Sesha, who is the bed of Mahavishnu, an ornament of Shiva, and the one on whose head the earth with all its mountains and rivers rest. Thou art the
same sage Patanjali, a manifestation of Adisesha. who.sc thousand faces put his disciples to fright and who thereupon assumed a gentle form with a single face. Thou alone, as Patanjali. produced the great
work on Yoga, as also the exegesis on the grammatical treatise of Panini. 0 far-famed one' Thou didst attain to the highest spiritual realisation from the instruction of the great Gaudapada,.a disciple of Suka the son ofVyasa. Praying to Thee for instruction in the truth
of Brahman, I salute Thee, the repository.of all great virtues ," <br> <br>
Praised thus, the sage came out of superconscicus
state and asked, ··<strong>Who are you?" In reply Sankara said the following, indicative of his great spiritual enlightenment: "Revered Sir. I am neither the earth, nor water. nor fire, nor air. nor sky. nor any of their properties. I am not the senses and the mind even. I am Siva, the divisionless essence of Consciousness."</strong> Hearing these words, pregnant with the spirit of non-dualistic consciousness, the sage was delighted beyond description and replied: "Dear boy,
through the supersensuous insight which the experience of Samadhi has given me, I see that you are the great God Siva come on earth in human fonn." Then, in observance of the customary rules for
establishing the relationship between the teacher and the disciple, the sage extended his feet through the mouth of the cave, which the would-be disciple worshipped with all devotion and ceremony.
One may have an inborn knowledge of the Truth, but it is the scriptural dictum that one should be instructed duly by a teacher. So Sankara perfonned the worship of the teacher, and through the devoted service of him, became the object of his loving affection.
Highly pleased with the disciple's service, the sage imparted to him the knowledge of Brahman through the four Maha-Vakyas (great Vedic sentences) Prajnanam Brahma (Brahman is pure Conscious-
ness): Aham Brahmiismi (I am Brahman); Tat-twam-asi (Thou art That); Ayamatmii Brahma (This Atman is Brahman). He was then taught the Vedanta Sutras of Vyasa, and through them, the innermost essence of the Vedanta philosophy. <strong>Vyasa was the son of Parasara, and Suka, of Vyasa. Suka had as his disciple
Gaudapada, and Gaudapada had as his disciple Govindapada, from whom Sankara now received initiation in the knowledge of Brahman.</strong> Govindapada was considered an incarnation of Adisesha,
described in the Puranas as the serpent supporting the worlds, and it was from him that the world teacher Sankara learned all the Sastras as a disciple, with the undertaking that he would do his best to spread that knowledge among men.</p>
</blockquote>
<p>The above bolded(first bolded) is a part of Nirvana Shatakam.</p>
<p>Regarding Gaudapada, Sankara just got vision of him and he found him delighted as Sankara had correctly interpreted Gaudapada Karika.</p>
<p>The only vision of Gaudapada is described as:</p>
<blockquote>
<p><strong>The Vision Of Gaudapada</strong>
(33-53) Sometime after he was free from the disease, the Acharya, while sitting on the sandy bed of Ganga for meditation, saw before him the form of sage Gaudapada. He shone like a night-lotus blooming under the glory. of evening clouds reflecting
the light of the setting sun. In one hand of his was a Kamandalu of sparkling metal resembling the inside lustre of lotus flowers, while the finger tips of the other counted a rosary ·of Rudraksha beads, round which honey bees hummed, mistaking them to be
blue lotus buds. The Acharya prostrated himself before Gaudapada in great excitement and then stood before him in an attitude of great respect with hands held in salutation. Gaudapada now began to speak, casting all around his glances, which resembled the waves of the Milk Ocean, and the lustre of his smile that excelled
the soothing influence of moonlight. He said: "Govindacharya imparted to you the saving knowledge of the Atman, and you have well realised the eternal truth of Sat-chid-ananda, the eternal and untainted Being. You have also acquired many disciples always attending. on you-disciples who have their minds at peace and senses. under control and who are endowed with devotion, faith, renunciation and strong urge t~ have direct· experience of Brahman. You have gained mastery over the six instinctive urges of the mind .. You have gained proficiency in the six-limbed Yoga.
You have acquired the six-fold spiritual excellences. Your mind has become one with the Eternal Being. I hope all these attainments are yours already." To these enquiries of Gaudapada, Sankara answered with great emotion and humility: "Honoured Master! By your grace all those excellences you have mentioned can certainly accru~ to me. What is there unattainable for one on
whom your gracious look has fallen? A glance of yours can make a fool a scholar, a sinner a saint, a dumb man an eloquent speaker, and a lascivious person a paragon of purity. Who in the world can understand even an iota of your vast and endless greatness?
It was only to you that SUka, the great son of Vyasa, imparted the. truth of Brahman out of the fulness of his heart. The greatness of that Suka, your teacher, was such that even at birth he was endowed with the knowledge of Brahman. Immediately he was
born, he abanondedhearth and home and became an illumined wanderer, so that his father Vyasa had to go after him, calling '0 my son! my son!' And as the father Vyasa, the commentator on the Yoga aphorisms, cried out like this, he, the son Suka, replied in the form of reverberations of voices coming from the trees.
To such an extent had that great Suka attained identification, through knowledge, with all existence. You are that limitless receptacle of knowledge that was filled with spiritual inspiration by that illustrious personage. It is, indeed, the summit of good
fortune for a devotee of yours like myself that he could see you today face to face." At these words Gaudapada said: "My child, hearing about your unique excellences, I, though unrufHed always, have come in the surge of love to meet you. With great joy I heard
from Govinda that from your mind has arisen the sun of a com-mentary that has broughtthe lotus of my Karika on the Mandukya into full bloom, spreading the fragrance of its import everywhere." <strong>Thereupon, the Acharya read out with all humility his commentaries
on the Mandukya Upanishad and Gaudapada's Karika on the same. Highly pleased with the comm.entary, Gaudapada said, "0 emperor of the realm of scholarship! On hearing your very clear and correct interpretation of my Karika, my mind is bursting
with joy and I feel an irresistible prompting to give you a boon. Choose whatever you like!"</strong> Sankara replied: "When I met you, in whom the splendour of Suka resides, I have received the vision of Mahavishnu Himself. What greater boon can be sought by me
whose thought revolves always around that Supreme Being only?" Deathless and desireless, that great sage Gaudapada thereupon disappeared, blessing the Acharya, who spent much of that night narrating to his disciples all that had happened.</p>
</blockquote>
<p>Thus Gaudapada is Grand-Guru of Adi-Shankara.</p>
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<p>Hindu texts are written in Sanskrit, were Hindu texts written before Pali texts?</p>
| 11733 | 11674 | 3 | 2 | 11674 | 0 | Is Sanskrit the oldest language? Is it older than Pali? | 4 | 11733 | <blockquote>
<p>The oldest surviving Buddhist texts in the <em>Pali</em> language come from
the relic chamber of a <em>Buddhist</em> stupa at <em>Sri Ksetra</em>. They consist
of a twenty-leaf manuscript of solid gold and a large gilded reliquary
of silver. A new and exhaustive palaeographic study of these
inscriptions shows that they date from the <em>mid-fifth to mid-sixth
century AD</em>.</p>
</blockquote>
<p>This link provides multiple reference to support this claim : <a href="http://dhammawheel.com/viewtopic.php?t=6033" rel="nofollow">http://dhammawheel.com/viewtopic.php?t=6033</a></p>
<p>The <em>Rig Veda</em>, a <em>Sanskrit</em> text was written around <em>1500 BC</em>. Although, it is said that there was an oral tradition spreading it for a very long time.
Hence, <strong><em>Sanskrit is older</em></strong>, as Sanskrit texts were written way back. This link provides the dates when the <em>Sanskrit texts</em> were written including <em>Rig Veda</em>: </p>
<p><a href="https://en.wikipedia.org/wiki/Timeline_of_Hindu_texts" rel="nofollow">https://en.wikipedia.org/wiki/Timeline_of_Hindu_texts</a></p>
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<p><a href="https://en.wikipedia.org/wiki/Tripundra" rel="noreferrer">Tripundra</a> or "three horizontals lines" is the Tilak worn by Lord Shiva and His devotees. <a href="https://en.wikipedia.org/wiki/Urdhva_Pundra" rel="noreferrer">Urdhva Pundra</a> is tilak worn by Lord Vishnu and His devotees.</p>
<p>But there are images of Brahma with both <em>tilaks</em>. </p>
<p><a href="https://i.stack.imgur.com/xbLng.png" rel="noreferrer"><img src="https://i.stack.imgur.com/xbLng.png" alt="enter image description here"></a></p>
<p><a href="https://i.stack.imgur.com/d3DBW.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/d3DBW.jpg" alt="enter image description here"></a></p>
<p>There are many ambiguous images or representations of Lord Brahma. </p>
<ul>
<li>What's the actual Tilak worn by Lord Brahma? </li>
<li>Did Trimurti really wear any Tilak or devotees of Shiva and Vishnu started this concept of Tilak? </li>
</ul>
| 45838 | 11750 | 12 | 2 | 11750 | 16 | What Tilak or Namam does Lord Brahma have on His forehead? | 3 | 45838 | <p>The best iconography of Brahma is found in the Puranas (such as Matsya Purāṇa Chapter 260 and Agni Purāṇa chapter 49) and other iconography in some medieval texts on architecture (the most famous being Aparājitapṛcchā Chapter 214, Devatāmūrtiprakaraṇam Chapter 4, Mayamatam Chapter 36) but the tilaka of Lord Brahma was nowhere to be found except in only one book called the <a href="https://en.m.wikipedia.org/wiki/Manasara" rel="noreferrer">Mānasāra</a></p>
<p><a href="https://archive.org/details/ManasaraOnArchitectureAndSculpture/page/n369/mode/2up" rel="noreferrer">Chapter 51</a> of the Mānasāra says:</p>
<blockquote>
<p>रत्नाङ्गुलीयकौ हस्तौ पादं जालसरत्नकम्
ललाटे <strong>वृत्ततिलकं स्याच्चन्दनागरुमेव</strong> च॥२०॥</p>
<p>His thumb rings and hands should have gems and so should his feet. <strong>On his forehead a circular tilaka of sandal (Chandan) and agar paste</strong>.</p>
</blockquote>
<p>As per the above we can see that a Brahmaji <strong>must have a circular tilaka made of sandal and agar</strong>, akin to Shakta worshippers (give credit to a good knowledgeable friend for this statement) but the material and maybe the size, being the differentiating factor. This corresponds to the iconography of some of the ancient temples of Southern India as well as <em>roughly</em> the famous Brahma Temple at Pushkar. See the below pictures for the corresponding iconography.</p>
<hr />
<h3>1. Lord Brahma at Brahmapureeswar temple, Tamil Nadu:</h3>
<p><img src="https://i.stack.imgur.com/ejeSe.jpg" alt="enter image description here" /></p>
<p>Same Brahma idol with turmeric:</p>
<p><img src="https://i.stack.imgur.com/jC8DW.jpg" alt="enter image description here" /></p>
<h3>2. Lord Brahma at Pushkar Temple, Rajasthan:</h3>
<p><img src="https://i.stack.imgur.com/cvXlZ.jpg" alt="enter image description here" /></p>
<p>Note: At Pushkar, while decorating the Lord, the idol is given a tripundra or occasionally an Urdhva Pundra too. However as one can see the original idol (without alankara) during <a href="https://m.facebook.com/TempleConnect/videos/221374022219184/" rel="noreferrer">abhishekam</a> in the image has a circular tilaka.</p>
<h3>3. Other Miscellaneous Iconographies:</h3>
<p>From Tamil Nadu:
<img src="https://i.stack.imgur.com/Ml1OC.jpg" alt="enter image description here" /></p>
<p>From Gujarat:
<img src="https://i.stack.imgur.com/gmFdx.jpg" alt="enter image description here" /></p>
<p>From Aihole, Karnataka:
<img src="https://i.stack.imgur.com/dgn3c.jpg" alt="enter image description here" /></p>
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<p>The wiki articles on the following <em>4 Rishis</em> says that: Rishi <em>Shakti</em> was the son of Rishi <em>Vashishtha</em> (to whom the text <em>Yoga Vashishtha</em> - a conversation between him and <em>Shri Rama</em> is ascribed), <em>Shakti's</em> son was Rishi <em>Parashara</em> (who wrote the <em>Jyotisha</em> text <em>Brihat Parashara Hora Shastra</em>) who was the father of Rishi <em>Vyasa</em> (who wrote the <em>Mahabharata</em>).</p>
<p>This implies that Rishi <em>Vyasa</em> the great grandson of Rishi <em>Vashishtha</em>. The articles do not provide any references. Is this lineage recorded in the scriptures?</p>
| 11761 | 11758 | 8 | 2 | 11758 | 8 | Was Rishi Vyasa the great grandson of Rishi Vashishtha? | 3 | 11761 | <p>There is a verse Attributed to Great Sage Vyasa which goes like this</p>
<blockquote>
<p>vyAsam vasishta-naptAram Sakteh pautram akalmasham</p>
<p>parAsarAtmajam vande Suka-tAtam tapo-nidhim.</p>
</blockquote>
<p>Which means</p>
<blockquote>
<p>vyAsa is the Great-Grandson of vasishta and the grandson of
Sakti. He is the son of parAsara and the father of Suka. I offer
my obeisance to that vyAsa who is free from all defects and is
a mine of austerities.</p>
</blockquote>
<p><a href="http://www.ramanuja.org/sv/bhakti/archives/mar96/0037.html" rel="nofollow noreferrer">Source</a></p>
<p><strong>Adi parva of Mahabharata about Vyasa's Birth</strong></p>
<blockquote>
<p>And it was thus that Vyasa was born of Satyavati through Parasara. And because he was born on an island, he was called Dwaipayana (Dwaipa or islandborn). And the learned Dwaipayana, beholding that virtue is destined to become lame by one leg each yuga (she having four legs in all) and that the period of life and the strength of men followed the yugas, and moved by the desire of obtaining the favour of Brahman and the Brahmanas, arranged the Vedas. And for this, he came to be called Vyasa (the arranger or compiler)</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/m01/m01064.htm" rel="nofollow noreferrer">Adi Parva of Mahabharata</a></p>
<p><strong>About Parashara</strong></p>
<blockquote>
<p><code>Vasishtha did not restrain him from this slaughter of the Rakshasa, from the determination of not obstructing this second vow (of his grandson). And in that sacrifice, the great Muni Parasara</code> sat before three blazing fires, himself like unto a fourth fire. And the son of Saktri, like the Sun just emerging from the clouds, illuminated the whole firmament by that stainless sacrifice of his into which large were the libations poured of clarified butter.</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/m01/m01184.htm" rel="nofollow noreferrer">Chaitraratha Parva of Mahabharata</a> for Parashara.
<a href="http://www.sacred-texts.com/hin/m01/m01179.htm" rel="nofollow noreferrer">Murder of Shakti Maharishi</a></p>
<p><strong>So Vyasa is Great-Grand-Son of Rishi Vasishta who in turn is Son of Brahma</strong>.</p>
<p>By the way,</p>
<blockquote>
<p>Vasistha, Shakti, Parashara and Krishna Dwaipayana are Vyasas for 8th,
25th, 26th and 28th Mahayuga of Vaivasvara (current) Manvantara respectively.</p>
</blockquote>
<p><a href="http://dspace.wbpublibnet.gov.in:8080/jspui/bitstream/10689/20660/4/Part1_Chapter2_81-160p.pdf" rel="nofollow noreferrer">Chapter 24 of Linga Purana</a>.(Pg No-90)</p>
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<p>As per belief in Hinduism, both Rama and Krishna are incarnations of God and they really are beyond these material world things, and they probably had no reason for meditation(since they are symbols of perfections, the Supreme Being). </p>
<p>But through their incarnations, Rama and Krishna sets an example in front of man kind of ideal and correct way of living and basically drive people to follow the path of <code>Dharma</code>.</p>
<p>Now, it is well known how important meditation is for overall progress of individual. The term meditation may includes techniques designed to promote relaxation, build internal energy or life force and develop compassion, love, patience, generosity and forgiveness.</p>
<p>My Question is did Rama or Krishna ever practised the meditation to set as an example for man kind. Are there any scriptural references mentioning Rama or Krishna doing meditation?</p>
| 11802 | 11789 | 13 | 2 | 11789 | 5 | Did Rama or Krishna ever practise meditation? | 5 | 11802 | <p>Not sure if he did it regularly, but on the night before Arjuna slayed Jayadratha, Krishna <a href="http://www.sacred-texts.com/hin/m07/m07076.htm" rel="noreferrer">went into</a> a state of yoga and meditation:</p>
<blockquote>
<p>"Sanjaya said, 'Then lord Kesava, of eyes like lotus-petals, having entered the unrivalled mansion of Arjuna, touched water, and spread (for Arjuna) on the auspicious and even floor an excellent bed of Kusa blades that were of the hue of the lapis lazuli. And keeping excellent weapons around that bed, he adorned it duly with garlands of flowers and fried paddy, perfumes and other auspicious articles. And after Partha (also) had touched water, meek and submissive attendants brought the usual nightly sacrifice to the Three-eyed (Mahadeva). Then Partha, with a cheerful soul, having smeared Madhava with perfumes and adorned with floral garlands, presented unto Mahadeva the nightly offering.</p>
<p>Then Govinda, with a faint smile, addressed Partha, saying, 'Blessed be thou, O Partha, lay thyself down, I leave thee.' Placing door-keepers then, and also sentinels well-armed, blessed Kesava, followed by (his charioteer) Daruka, repaired to his own tent.</p>
<p>He then laid himself down on his white bed, and thought of diverse measures to be adopted. And the illustrious one (Kesava) of eyes like lotus petals, began for Partha's sake, to think of various means that would dispel (Partha's) grief and anxiety and enhance his prowess and splendour.</p>
<p>Of soul wrapt in yoga, that Supreme Lord of all, viz., Vishnu of wide-spread fame, who always did what was agreeable to Jishnu, <strong>desirous of benefiting (Arjuna), lapsed into yoga, and meditation.</strong></p>
<p>There was none in the Pandava camp who slept that night.</p>
</blockquote>
<p>What <a href="http://www.sacred-texts.com/hin/m07/m07077.htm" rel="noreferrer">happens next</a> is really interesting. Arjuna, despite his anxiety, falls asleep in his tent and Krishna takes Arjuna (in Arjuna's dream) to Shiva's abode to seek his blessings:</p>
<blockquote>
<p>Endued with great energy, his body seemed to be flaming with a thousand eyes. <strong>And he was seated with Parvati</strong> and many creatures of brilliant forms (around him). And his attendants were engaged in singing and playing upon musical instruments, in laughing and dancing, in moving and stretching their hands, and In uttering loud shouts.</p>
<p>... And Krishna and Arjuna said, 'We bow to Bhava, to Sarva, to Rudra, to the boon-giving deity. We bow to the lord of all creatures endued with life, to the god who is always fierce, to him who is called Kapardin! <strong>We bow to Mahadeva, to Bhima, to the Three-eyed</strong>, to him who is peace and contentment. We bow to Isana, to him who is the destroyer of (Daksha's) sacrifice. Let salutations be to the slayer of Andhaka, to the father of Kumara, to him who is of blue throat, to him who is the creator.'</p>
</blockquote>
<p>Arjuna <a href="http://www.sacred-texts.com/hin/m07/m07078.htm" rel="noreferrer">gets the indication</a> that his vow (of slaying Jayadratha) will be soon accomplished:</p>
<blockquote>
<p>... And the god also granted him the terrible Pasupata weapon and the accomplishment of his vow. Then having thus once more obtained the Pasupata weapon from the supreme god, <strong>the invincible Arjuna, with hair standing on end, regarded his business to be already achieved.</strong> Then Arjuna and Krishna filled with joy, paid their adorations unto the great god by bowing their heads. And permitted by Bhava both Arjuna and Kesava, those two heroes, almost immediately came back to their own camp, filled with transports of delight. Indeed, their joy was as great as that of Indra and Vishnu when those two gods, desirous of slaying Jambha, obtained the permission of Bhava that slayer of great Asuras.'"</p>
</blockquote>
<p>And towards the end of Mahabharata, before deciding to give up his body too, Krishna <a href="http://www.sacred-texts.com/hin/m16/m16004.htm" rel="noreferrer">was</a> apparently in a state of yoga:</p>
<blockquote>
<p>Conversant with the truth of every topic, Vasudeva, though he was the Supreme Deity, wished to die, for dispelling all doubts and establishing a certainty of results (in the matter of human existence), simply for upholding the three worlds and for making the words of Atri’s son true. Having restrained all his senses, speech, and mind, <strong>Krishna laid himself down in high Yoga</strong>.</p>
</blockquote>
<p>When Krishna goes to Hastinapura as an emissary and stays at Vidura's place, he <a href="http://www.sacred-texts.com/hin/m05/m05094.htm" rel="noreferrer">also sets</a> other examples like how should one start the day:</p>
<blockquote>
<p>And rising from bed, Janardana of Dasarha's race, that bull amongst all the Sattwatas, went through all the customary acts of the morning. <strong>And having cleansed himself by a bath, recited the sacred Mantras and poured libations of clarified butter on the sacrificial fire. Madhava decked his person and began to worship the rising sun</strong>. And while the unvanquished Krishna of Dasarha's race was still engaged in his morning devotions, Duryodhana and Suvala's son Sakuni came to him and said, 'Dhritarashtra is seated in his court, with all the Kurus headed by Bhishma and with all the kings of the earth. They are all soliciting thy presence, O Govinda...</p>
</blockquote>
<hr />
<p>Rama also sincerely <a href="http://www.valmikiramayan.net/utf8/ayodhya/sarga6/ayodhya_6_frame.htm" rel="noreferrer">meditated</a> on Lord Narayana the day before his coronation ceremony:</p>
<blockquote>
<p>After Vasistha left, Rama took bath and meditated on Lord Narayana with undistracted mind along with his wide-eyed wife, Seetha. [2-6-1]</p>
<p>Taking the vessel with clarified butter on his head as per scriptures, he offered to Lord Vishnu the clarified butter, by dropping it into the blazing fire. [2-6-2]</p>
<p>Rama ate the remainder of clarified butter after finishing the sacrifice, which he performed for his own good, <strong>silently meditated on Lord Narayana with controlled mind</strong> and slept along with Seetha on a properly laid bed of Kusa grass in a splendid temple of Lord Vishnu. [2-6-3, 2-6-4]</p>
</blockquote>
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<p>I heard that तत्त्वमसि (Tat Tvam Asi) is the Mahavakya. So, I want to know what are the Mahavakyas and which are they?</p>
| 11897 | 11896 | 13 | 2 | 11896 | 14 | What are Mahavakyas? | 3 | 11897 | <p>The Mahavakyas are "Grand Pronouncements" or "Great Sayings" usually taken from Upanishads. They have profound significance in Hinduism.</p>
<p>The four Mahavakyas (महावाक्यानि) are as follows:</p>
<h3>1. Prajñānaṃ Brahma (प्रज्ञानं ब्रह्म)</h3>
<ul>
<li>From Aitareya Upanishad 3.3 of the Rig Veda.</li>
<li>Also called लक्षणा वाक्य. It is about (pure) consciousness of Brahman</li>
</ul>
<h3>2. Tat Tvam Asi (तत्त्वमसि)</h3>
<ul>
<li>From Chandogya Upanishad 6.8.7 of the Sama Veda</li>
<li>Also called उपदेश वाक्य. It is about to preach that "You are that (Brahman)".</li>
</ul>
<h3>3. Ahaṃ Brahmāsmi (अहं ब्रह्मास्मि)</h3>
<ul>
<li>From Brhadaranyaka Upanishad 1.4.10 of the Yajur Veda</li>
<li>Also called अनुभव वाक्य. It is about to realize that I am Brahman.</li>
</ul>
<h3>4. Ayaṃ Ātmā Brahma (अयं आत्माब्रह्म)</h3>
<ul>
<li>From Mandukya Upanishad 1.2 of the Atharva Veda</li>
<li>Also called अनुसंधान वाक्य. It is about to research or make understand that The self (Atman) is Brahman.</li>
</ul>
<p>Though there are also other Mahavakyas besides these but these four are considered most important.</p>
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<p>I am looking for an accompanied translation in either Hindi or English. A translation done by an Indian author would be preferred.</p>
| 11941 | 11906 | 8 | 2 | 11906 | 10 | Where can I find an online version of the Adhyatma Ramayana? | 3 | 11941 | <ol>
<li><p>Unabridged English translation by Rai Bahadur Lala Baij Nath: </p>
<p><a href="https://archive.org/details/TheAdhyatmaRamayana">https://archive.org/details/TheAdhyatmaRamayana</a></p>
<p>Link to <a href="https://archive.org/download/TheAdhyatmaRamayana/The%20adhyatma%20ramayana_text.pdf">PDF</a><br><br></p></li>
<li><p>Hindi translation by Munilal (with original Sanskrit verses):</p>
<p><a href="https://archive.org/details/AdhyatmaRamayana">https://archive.org/details/AdhyatmaRamayana</a></p>
<p>Link to <a href="https://archive.org/download/AdhyatmaRamayana/GitaPress-AdhyatmaRamayan-Unabridged-Munilalsanskrit-hindi.pdf">PDF</a> <br><br></p></li>
<li><p>Abridged English translation by Srikrishna Prapnnachari: <a href="http://www.indiadivine.org/content/files/file/21-adhyatma-ramayana-in-english-pdf/?do=download&csrfKey=32cd2d3182eab9691bf1440d6bc79d2e">indiadivine.org</a> (PDF)</p></li>
</ol>
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<p>Currently I am reading Sundara Kanda of Valmiki Ramayana. In this kanda, there is a sarga/chapter named <a href="http://www.valmikiramayan.net/utf8/sundara/sarga27/sundara_27_frame.htm" rel="noreferrer"><em>Trijata Swapnam</em></a> meaning the dream of the ogre Trijata. She narrates her dream to other ogres and says that she has seen bad omens about Ravana, Kumbhakarna, Indrajeet and Lanka. She says that she has seen good omens about Shree Rama, Lakshmana and Vibheeshana. This dream shows good omens to Sita and bad omens to the entire Rakshasa kula. </p>
<p>But I have a doubt about this shloka in the sarga. The shloka in that sarga is as follows:</p>
<blockquote>
<p>वराहेण दशग्रीवः शिंशुमारेण चेन्द्रजित् ||<br>
<strong>उष्ट्रेण</strong> कुम्भकर्णश्च प्रयाता दक्षिणां दिशम्</p>
<p>Ravana by a pig, Indrajit by a porpoise, Kumbhakarna by a <strong>camel</strong> set out in southern direction.</p>
</blockquote>
<p>We can understand that the pig is not considered as auspicious as it is filthy.</p>
<p>But why is the camel considered to be an inauspicious being? If it is so, then why did Hanuman is said as <em>ushtraroodha</em> meaning one with camel as mount in <a href="https://www.youtube.com/watch?v=_iKvWFMusPg" rel="noreferrer">Hanumat sooktam</a>? As Valmiki Ramayana is authentic, no doubting it. But who is the author of Hanumat sooktam?</p>
| 15594 | 12002 | 15 | 2 | 12002 | 5 | Is sitting on a camel in a dream inauspicious? | 3 | 15594 | <p>I think you're being confused.</p>
<p>Riding (or sitting on) a camel is not considered inauspicious. <strong>But having dreams about riding a camel is certainly considered inauspicious (for the person who is riding it in dreams)</strong> (as it is considered to be a sign of approaching death).</p>
<p>Analysis of good/bad dreams and good/bad omens are given in detail in the Agni Purana.</p>
<p>I'm quoting from the the book <a href="http://www.kamakoti.org/kamakoti/dharmasindhu/bookindex.php" rel="nofollow noreferrer">Essence of Dharma Sindhu</a>:</p>
<blockquote>
<p>A fairly detailed analysis of dreams and omens is given in Agni
Purana. Dreams are good when they involve mountains, Palaces, snakes,
riding horses or bulls, white flowers, trees , possession of arms and
many heads, triumphs in battles,wearing garlands, witnessing Solar
and Lunar Eclipses, Stars, Sun and Moon, eating rice pudding, drinking
wine or blood, eating meat, milking cows and buffaloes, blessings from
Devas and Brahmanas, Coronation, one’s own death or cutting off the
head, one’s own house burning, playing musical instruments, climbing
trees, clear skies,wet clothes and so on. Bad dreams are a shaven head
of one’s own, wearing shabby clothes, drinking oil, angry Gods or
Brahmanas, steep falls from heights, killing snakes o r animals,
playing with monkeys,weddings and singing. <strong>Dreams portending death
include</strong> the sights of hair, fire, serpents,dried up rivers or water bodies crooked noses, long ears, weeping lefty eye, a metallic face,
black tongue, <strong>riding camel or donkeys bound to Southern direction</strong>, ...</p>
</blockquote>
<p>For example, from the above passage, having dreams about drinking wine, blood are considered good. But actually drinking those substances will be considered bad only. Similarly here.</p>
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<p>Why Ravana of Ramayana is worshipped like god and also considered as a demon? I know he was a great king who kept his kingdom and administration in an organized manner. He was also a Shiv bhakt. But still he is considered as a demon in Ramayana because he kidnapped Sita. </p>
| 12033 | 12032 | 9 | 2 | 12032 | 15 | Why Ravana of Ramayana is worshipped like god and also considered as a demon? | 3 | 12033 | <p>If we go by Uttar Kanda of Valmiki Ramayana then his act of Kidnapping Sita is also considered not bad. It is told he did it to get liberation from hand of Rama. The Story is in Section XLIII of Uttar Kanda of Valmiki Ramayana:</p>
<p>Agastya Rishi is describing stories to Rama. Now he says:</p>
<blockquote>
<p>O king. I shall now again relate to thee another divine theme. <strong>O RAma I shall now describe to thee why did Ravana steal Sita ? Do hear it attentively.</strong></p>
</blockquote>
<p>Then Agastya describes story of Ravana meeting with the great Sage Sanatkumara. He questions about liberation to the sage.</p>
<blockquote>
<p>“Being slain by Hari to what position do the Daityas, Danavas and Rakshasas attain? And why do Hari destroy them ?” Then there Sanatkumar replied :—“ Whoever are slain by the celestials do reside in their region. And being banished there from. they again take their birth on earth. Thus by the misery and apiness acquired in their pristine existence, they go ough births and deaths. <strong>O king, all the monarchs, slained by Janarddana,holding discus and the lord of the triple world, ained to his own region; even his anger becometh like a boon."</strong></p>
</blockquote>
<p>Then after hearing this Ravana began to think how should he plan to be killed by Hari.</p>
<blockquote>
<p>Hearing those words given vent to bythe great ascetic Sanatkumar the night-ranger Ravana, being worked up with delight and surprise, <strong>began to meditate how he should enter into conflict with Hari.</strong> </p>
</blockquote>
<p>Then from Sanatkumara he gains information that Hari will be born in Treta in Ikshvaku dynasty as Rama. Sanatkumar also tells about Rama will be abandoned from Kingdom and come to Dandaka forest. Then he plans to Kidnap Sita so that Rama may kill and liberate him, so that not only he, all his clans will be liberated.</p>
<blockquote>
<p><strong>the vicious souled Ravana stole away Sita with a view to meet death at thy hands.</strong> Thou art NarAyana, holding discus, conch and club ; thou hast in thy hands....</p>
</blockquote>
<p>Thus, from above we can know Ravana was a great devotee of Hari, Hara (Shiva) and Brahma too.. But this story remains as hidden secret in other Kandas. In other Kandas act of Kidnapping Sita is described as Ravan being overcomed by Tamastatwa.</p>
<p>So, it depends on you how you consider Ravana. As a devotee or as an evil.</p>
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<p>In Bhagvad Gita , Lord Vishnu says, Worship me alone :-</p>
<p><a href="http://www.bhagavad-gita.org/Gita/verse-09-23.html">http://www.bhagavad-gita.org/Gita/verse-09-23.html</a></p>
<blockquote>
<p>Even those who, being devoted to other gods and endowed with faith,
worship (them), they also, O son of Kunti, worship Me alone (though)
following the wrong method.</p>
</blockquote>
<p>Here Bhagvan clearly says worshipping other gods is wrong or is a unauthorised manner.</p>
<p>So is worship of Prabhu Shriram is wrong or Unauthorised?</p>
<p>Is chanting name of Lord Shriram is unauthorised worship of almighty god although he was one of the avataras of Lord Vishnu?</p>
<p>Is chanting name of krishna is the only authorised namajapa or worship in our hinduism???</p>
<p>If one worships Bhagavan Shriramkrishna then will it be unauthorised?</p>
<p>Please clarify.</p>
| 12176 | 12156 | 8 | 2 | 12156 | 6 | Worship of one god and worship of Shri Ram | 5 | 12176 | <p>Worship others is not unauthorize. It is a big system and other gods are also part of the system. </p>
<p>There is a word "Ramsification" means subdivisions of a big system.</p>
<p>Lord Vishnu holds Rajas nature and he knows how to tackle Arjuna in Mahabharata so he told him that only worship me.</p>
<p>Lord Vishnu also knew other people's karma and also the fate of the war also the end of the war. But to execute it through the soul of Arjuna he guided him to give his chariot in the hands of Lord Krishna.</p>
<p>Any Hindu chant or invocation starts with </p>
<blockquote>
<p>Aum which means I bow to all Gods and I salute them.</p>
</blockquote>
<p>Then the name of the lord is chanted like Om namah shivay, Om Ramay namah or Om namo bhagawate Vasudevay or Om Krishnay namah.</p>
<p>Other than this Shree is the starting point.</p>
<blockquote>
<p>Shree Krushna Sharanam mama
Shree Shivay Namah
Shree Ramay Namah</p>
</blockquote>
<p>Shree means Auspicious. Means do auspicious to me. "Shubham kuru".</p>
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<p>Apart from Gayatri mantra </p>
<p>ॐ तत्पुरुषाय विद्महे महादेवाय धीमहि
तन्नो रुद्रः प्रचोदयात्॥</p>
<p>Om Tatpurushaya Vidmahe Mahadevaya Dhimahi
Tanno Rudrah Prachodayat॥ </p>
<p>and Rudram- Chamakam and Namakam. Are there any other specific mantras or puja to worship Lord Rudra ? Or my question is "What is the proper way to worship Lord Rudra" ?</p>
| 16879 | 12185 | 9 | 2 | 12185 | 2 | Which mantras should be recited to properly worship Lord Rudra? | 3 | 16879 | <p>Although it's been said that Lord Shiva is very easily pleased but the method of his worship <strong>is by no way simple or short.</strong></p>
<p><strong>It's easily the most elaborate process at least if you want to do it as the scriptures has ordained.</strong></p>
<p>You can see a lot of mantras in Tezz's answer but the point is that not everyone is allowed to chant a lot of those mantras including in particular the Veda mantras.</p>
<p>So,i don't think you will benefit a lot by knowing the details of a ritualistic Shiva Puja or even the mantras used there in because that's a huge subject in itself.Instead,i think, you should always approach Shiva through devotion.</p>
<p>Parama Shiva himself recommends that path in <a href="http://www.kamakoti.org/kamakoti/kurmapurana/bookview.php?chapnum=16" rel="nofollow noreferrer">Kurma Purana</a>.</p>
<p>So basically i'm answering partially your question with my focus being on this question : <strong>"What is the proper way to worship Lord Rudra" ?</strong></p>
<blockquote>
<p>Parama Shiva asserted:</p>
<p>Naaham Tapobhirvividhairna Daanena na cheyjyayaa, Shakyo hi Purushair
jaaturmutey Bhaktiamanuttamaam||</p>
<p><strong>I am always realizable by Bhakti or Pure Devotion and not necessarily by Tapasya, Daana or Charity and Yagnaas!</strong></p>
<p>Na madbhaktaa vinashyanti madbhaktaa veeta kalmashaah, Aadaavetat
pratigjaanam na mey bhaktah pranashyati|| Patram Pushpam Phalam toyam
madaaraadhana kaaranaat, Yo mey dadaati niyatah sa meyBhaktah
Priyomatah||</p>
<p>My Bhaktaas would never be destroyed nor harmed but would be washed
off their sins as I took a vow that my Bhaktas are protected.
<strong>Bhaktas are merely required to perform my Puja with utmost sincerity and offer leaves, flowers, fruits and even water as I would be
pleased.</strong></p>
</blockquote>
<p>So,you are merely required to worship him with water,fruits and leaves as per your capabilities.Lord Shiva himself does not emphasize on a "proper way".Because he knows very well that not everyone can worship him with all the needed mantras from Vedas and other Shastras.That is even very difficult for well-versed Vedic Purohits so what to say of the common man.</p>
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<p>I know that Hindu scriptures classified as Shruti and Smriti but don't know <strong><em>much</em></strong> about Aagama.</p>
<p>I would like to know about Agama Scripture:</p>
<ul>
<li>What are the Agama Scriptures?</li>
<li>Are they related to Vedas?</li>
<li>How did they originate or come into existence?</li>
<li>And are they classified as Shruti or Smriti?</li>
</ul>
| 16541 | 12282 | 24 | 2 | 12282 | 20 | What are the Agama scriptures? Are they related to Shruti/Vedas? | 5 | 16541 | <p>Well, as far as I know, in Tantra tradition, <strong>Agama</strong> texts are those in which Devi questions and Shiva answers.</p>
<p>Examples of such texts are numerous like the Mahanirvana Tantra, Kularnava Tantra, Vijyana Bhairava Tantra etc.</p>
<p>And <strong>Nigama</strong> are those where Shiva questions and Devi answers. Texts of this nature are not many in number .</p>
<p>One example is the <a href="http://www.astrojyoti.com/kulachudananitantra.htm" rel="noreferrer">Kulachudamani Tantra</a>.</p>
<blockquote>
<p><strong>Kulachudamani Tantra is a nigama, meaning that instead of Devi asking
questions answered by Lord Shiva (agama)</strong>, he asks questions answered
by Devi, the goddess. In this tantra the cult goddess is
Mahishamardini, a Devi with some similarities to Durga.</p>
</blockquote>
<p>Another example is the <a href="http://www.shivashakti.com/rudrayam.htm" rel="noreferrer">Rudrayamala</a>:</p>
<blockquote>
<p><strong>The text takes the form of Shiva asking questions and Shakti
answering, making this nigama rather than agama form.</strong> Another example
of this style is found in the undoubtedly old Kulachudamani Tantra.</p>
</blockquote>
<p>According to <a href="http://www.astrojyoti.com/scripturesdetaildintroduction.htm" rel="noreferrer">Astrojyoti.com</a> (Vedic Scriptures of India):</p>
<p>The Vedic literature is also called by several other names –</p>
<blockquote>
<ul>
<li><strong>Nigama: Traditional wisdom transmitted from generation to generation</strong></li>
<li>Amnaaya: The root texts or primordial texts of (Hindu) tradition</li>
<li>Trayi: The Vedic texts comprising of Versified mantras, prose mantras,
and melodies.</li>
</ul>
</blockquote>
<p>From Swami Sivananda's <a href="http://www.astrojyoti.com/vedic-scriptures-of-india-6.htm" rel="noreferrer">writings</a> on Hindu scriptures:</p>
<blockquote>
<p>V. Agamas (“Manuals of Divine Worship”)</p>
<p><strong>The Agamas do not derive their authority from the Vedas, but are not
antagonistic to them.</strong></p>
<p>They follow a four-fold method of worship: 1) jñana (“knowledge”); 2)
yoga (“concentration”); 3) kriya (“esoteric ritual”); 4) charya
(“exoteric worship”).</p>
<p>The most important books on the Agamas are: Ishvara-Samhita
Ahirbudhnya-Samhita Sanatkumara-Samhita Narada-Pancharatra
Spanda-Pradipika</p>
<p>The Agamas are divided into three categories:</p>
<ol>
<li><p>The Vaishnava Agamas or Pancharatra Agamas (worship of Vishnu);</p></li>
<li><p>The Shaiva Agamas (worship of Shiva);</p></li>
<li><p>The Shakta Agamas or Tantras (worship of the Divine Mother or Shakti).</p></li>
</ol>
<p><strong>A. The Vaishnava Agamas</strong></p>
<p>There are 215 Vaishnava Agamas, the most important ones being:</p>
<ol>
<li>Isvara Samhita</li>
<li>Ahirbudhnya Samhita</li>
<li>Paushkara Samhita</li>
<li>Parama Samhita</li>
<li>Sattvata Samhita</li>
<li>Brihad-Brahma Samhita</li>
<li>Jñanamritasara Samhita</li>
</ol>
<p>The Vaishnava Agamas are divided into four classes:</p>
<p> <strong>a.</strong> Pancharatra, considered as the most authoritative. They consist of seven groups:</p>
<ol>
<li>Brahma</li>
<li>Shaiva</li>
<li>Kaumara</li>
<li>Vasishtha</li>
<li>Kapila</li>
<li>Gautamiya</li>
<li>Naradiya</li>
</ol>
<p> <strong>b.</strong> Vaikhanasa <br><br>
<strong>c.</strong> Pratishthasara <br><br>
<strong>d.</strong> Vijñana-lalita <br><br></p>
<p><strong>B. The Shaiva Agamas</strong></p>
<p>There are 28 Shaiva Agamas, of which the chief is the Kamika Agama.
There are two principal divisions in Shaivism, both based on these 28
Agamas as well as the Vedas:</p>
<ol>
<li>Kashmir Shaivism, a.k.a. the pratyabhijna system, a non-dualistic philosophy; and</li>
<li>Southern Shaivism, a.k.a. shaiva siddhanta, a dualistic philosophy.</li>
</ol>
<p>Each Agama has upa-agamas (“Subsidiary Agamas”). Of these, only fragmentary texts of twenty are extant.</p>
<p><strong>C. The Shakta Agamas</strong></p>
<p>There are 27 Shakti Agamas, usually in the form of dialogues between
Lord Shiva and his consort Parvati. The most important ones are:</p>
<ul>
<li>Mahanirvana Tantra</li>
<li>Kularnava Tantra</li>
<li>Kulasara Tantra</li>
<li>Prapanchasara Tantra</li>
<li>Tantraraja Rudra-Yamala Tantra</li>
<li>Brahma-Yamala Tantra</li>
<li>Vishnu-Yamala Tantra</li>
<li>Todala Tantra</li>
</ul>
</blockquote>
<p>And, according to <a href="http://www.hindupedia.com/en/Agama" rel="noreferrer">Hindupedia.com</a>:</p>
<blockquote>
<p><strong>Agamas and Tantras are a vast collection of knowledge and form a
major portion of spiritual literature and practices</strong>. Like the Veda,
they have come down through Guru-Sishya parampara, in oral
traditions. Agamas form the base for many of the popular as well as
specialist aspects of Hinduism. <strong>The word Agama means 'that which
has come to (us)'. Tantra means 'that which protects with detail'.
Sruti, the eternal word, is said to be of two forms – Nigama (Veda)
and Agama. Two kinds of texts, Agama and Tantra are in general
grouped under the same class of literature.</strong> There are three main
classes of Agamic/Tantric texts Vaishnava Agamas, Saiva Agamas and
Sakta Tantras, though not limited to these. The Vaishnava and Saiva
texts are generally called Agamas, while the word Tantra in general
applies to Sakta texts. <strong>However, technically Tantra is a part of
Agama and owing to the centrality of Tantra the two words are used
often interchangeably.</strong></p>
</blockquote>
<p>But, in Mahanirvana Tantra (Chapter 9) Sadashiva says:</p>
<blockquote>
<p>All Mantras in the Nigamas, Agamas, Tantras, Sanghitas and Vedas, have
been spoken by Me. Their employment, however, varies according to the
Ages (11).</p>
</blockquote>
<p>Now, since Agama, Nigama, Vedas etc. are mentioned separately, they must be different from each other.</p>
<p>In the first chapter of the Mahanirvana Tantra, Devi Adya (Mother Goddess) makes it clear to us, that according to the nature of Yugas, Sadashiva propounds and creates a variety of scriptures.</p>
<p><strong>In Kali Yuga these scriptures are the Tantras or the Agamas & the Nigamas.</strong> They are the <strong>only</strong> mode of liberation.</p>
<p><strong>So, as I have said earlier, Agamas are different from the Vedas. But it is different from Smritis and Puranas as well.</strong></p>
<blockquote>
<p>Shri Adya said:
<strong>O Bhagavan! Lord of all, Greatest among those who are versed in Dharmma, Thou in former ages in Thy mercy didst through Brahma reveal
the four Vedas</strong> which are the propagators of all dharmma and which
ordain the rules of life for all the varying castes of men and for the
different stages of their lives (18-19). In the First Age, men by the
practice of yaga and yajna prescribed by Thee were virtuous and
pleasing to Devas .....By the study of the Vedas, dhyana and tapas,
and the conquest of the senses, by acts of mercy and charity men were
of exceeding power and courage, strength and vigour, adherents of the
true Dharmma, wise and truthful.....</p>
<p><strong>After the Krita Age had passed away</strong> Thou didst in the Treta Age
perceive Dharmma to be in disorder, <strong>and that men were no longer able
by Vedic rites to accomplish their desires. .</strong>...<strong>Having observed
this, Thou didst make known on earth the Scripture in the form of
Smriti,</strong> which explains the meaning of the Vedas, and thus delivered
from sin, which is cause of all pain, sorrow, and sickness,....</p>
<p><strong>Then, in the Dvapara Age when men abandoned the good works prescribed in the Smritis,</strong> and were deprived of one half of Dharmma
and were afflicted by ills of mind and body, <strong>they were yet again
saved by Thee, through the instructions of the Sanghita and other
religious lore ...</strong></p>
<p>Now the sinful Kali Age is upon them, when Dharmma is destroyed, an
Age full of evil customs and deceit. Men pursue evil ways. <strong>The Vedas
have lost their power, the Smritis are forgotten, and many of the
Puranas, which contain stories of the past, and show the many ways
(which lead to liberation)</strong>....<strong>By Thee also have been composed for
the good and liberation of men the Tantras, a mass of Agamas and
Nigamas,</strong> which bestow both enjoyment and liberation, containing
Mantras and Yantras and rules as to the sadhana of both Devis and
Devas.</p>
</blockquote>
<p>The above passage makes it clear that in Krita Yuga, Vedas are the predominant Hindu shastra, in Treta, the Smritis, in Dwapara, it is the Samhitas and religious lore (I think Puranas are meant by this although I'm not quite sure) but in Kali Yuga all the above shastras have lost their powers. Hence Shiva created the Tantras or the mass of Agamas and Nigamas.</p>
<p>So, <strong>Agama is a distinct category of Hindu shastra, different from any other like the Vedas, Smritis and the Puranas.</strong></p>
<p>It is repeatedly stated in the Tantra texts that, in this Yuga, the Veda mantras and other powerful mantras are powerless. They are often compared to snakes without any poison.</p>
<p>And that spiritual and material progress and liberation are only achieved by practicing the mantras given in the Tantra texts that is those given in the Agamas.</p>
<p>In Kularnava Tantra we find some definitions of Agama Texts.Which explains the term Agama and also why these texts are so called. Few among them are given below:</p>
<blockquote>
<p><strong>AchAra KathanAddwivya Gati PrApti NidAnataha | MahArtha Tattva KathAnAdAgamah Kathitha Priyeh||</strong></p>
<p>Because it narrates the course of conduct, <strong>A</strong>chara, with a view to
arrive at the godly goal, divya<strong>GA</strong>ti, because it speaks of the great truth(<strong>Ma</strong>hartha Tattva)
, it is called <strong>Agama.</strong></p>
</blockquote>
<p>In <strong>PAsupata Sutra</strong> Agama is defined as-</p>
<blockquote>
<p>The Shastra that came(Agata) from the mouth of Maheswara(Shiva) through Guru Parampara is
Agama.</p>
</blockquote>
<p>Yet another definition of Agama texts is -</p>
<blockquote>
<p>The Shastra which have the seven signs viz :
Srishti(creation),Pralaya(destruction),Devata Puja
rules(vidhis),Mantra Sadhana of all kinds,Purashacharana,Shatkarma
,the four-fold Dhyana Yoga is called Agama by the wise.(This is as per
Viswa SAra Tantra)</p>
</blockquote>
|
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<p>When will the Kalyug end? Are there symbols written in scripture? Like men will have long hairs. Like that are there any symbols written in scriptures that this incidents will indicate the end of kaliyuga.</p>
| 19602 | 12297 | 4 | 2 | 12297 | 3 | When will the Kalyug end? Are there symbols written in scripture? | 3 | 19602 | <p><strong>Yes</strong>. According to MahAbhArata, the Kaliyuga ends with possibly total annihilation of mankind and then the mankind is regenerated with the <em>Kritayuga</em> (or <em>Satyuga</em>). During <a href="http://www.sacred-texts.com/hin/m03/m03189.htm" rel="nofollow noreferrer">Vana Parva</a>, Rishi Markendeya explains Yudhishtira about the effects of Kaliyuga. He also provides the signs of end of it.</p>
<blockquote>
<p>... And when those terrible times will be over, the creation will begin anew. And men will again be created and distributed into the four orders beginning with Brahmanas. And about that time, in order that men may increase, Providence, according to its pleasure, will once more become propitious. <strong>And then when the Sun, the Moon, and Vrihaspati will, with the constellation Pushya 1, enter the same sign, the Krita age will begin again</strong>. And the clouds will commence to shower seasonably, and the stars and stellar conjunctions will become auspicious. And the planets, duly revolving in their orbits, will become exceedingly propitious. And all around, there will be prosperity and abundance and health and peace.</p>
</blockquote>
|
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<p>My question is that Lord Shiva is also Vaishnava (Devotee of Lord Vishnu). Because I read this fact before from one scripture, so anybody can attach that scripture which claimed that Siva is greatest Vaishnav. </p>
| 12482 | 12481 | 11 | 2 | 12481 | 17 | Is Lord Shiva First Vaishnava (Devotee of Lord Vishnu)? | 4 | 12482 | <p><a href="http://www.vedabase.com/en/sb/12/13/16" rel="noreferrer">Srimad Bhagavatam 12.13.16</a> </p>
<blockquote>
<p>nimna-gānāṁ yathā gaṅgā<br>
devānām acyuto yathā<br>
<strong>vaiṣṇavānāṁ yathā śambhuḥ</strong><br>
purāṇānām idam tathā</p>
</blockquote>
<p>Just as Ganga among rivers, Achyuta among gods, Shambu among Vaishnavas, This (Bhagavatam) is the same among Puranas.</p>
|
|
<p>Can anyone tell me why do Gaudiya Vaishnavas believe in Brahma Samhita?</p>
| 13604 | 12517 | 8 | 2 | 12517 | 5 | Why do Gaudiya Vaishnavas believe in Brahma samhita? | 3 | 13604 | <p>Anyway, if I may, I would like to explain our reasoning behind why we accept unorthodox scriptures like the Brahma Samhita. There is unfortunately a lot of misconceptions about Gaudiya Vaishnavism and this is soiling the view the Hindu community has of it. </p>
<p>First of all, in Hinduism there are a lot of sects and sampradayas and they all have, at times, quite differing beliefs. This is because the acharyas of those sects use different shastras in order to support their siddhanta. The categorization of the Puranas, for example, as sattva,raja and tamo and the verses that contribute to this are accepted by the Vaishnav schools, but rejected by the others. Some Hindu Sampradayas accept only the Karma Khanda portions of the Vedas and reject the Upanishads. Even in the study of Vedanta, there is a lot of difference. The traditional 3 schools of Vedanta (Sankara, Ramanuja and Madhavacharya) focus on the prasthana-trayi, while we Gaudiyas for example, focus on Srimad Bhagavatam (as we interpret that to be the essence of Vedanta). </p>
<p>What, in essence, I am saying is that even Vedic authority derives itself from the Guru Parampara. It is the foundation of all knowledge, because the Guru (and acharyas) tell us which scripture is authentic and which are interpolated. That is why, we Gaudiyas accept Brahma Samhita, because it was a shastra which was believed by our acharyas (like Jiva Goswami and Bhaktivinoda Thakur) to be authentic. In Chaitanya Charitamrta it is told that Lord Chaitanya traveled to South India (Tamil Nadu) and found a copy of one chapter of the Samhita and copied it by hand. So Brahma Samhita is authentic to us, and the evidence is because Lord Chaitanya and our Acharyas accept it. In-fact this is the case for many if not all Sampradayas. For example one may raise the question; "Why should we accept the Prasthana Trayi? Such a concept is in-fact not found anywhere in Sruti or Smrti" The answer to that of-course is we accept Prathana Trayi because we have faith in the words of Acharyas like Sankaracharya and Ramanunajacharya who accepted them also. The source of all knowledge is in actuality faith in the Acharyas. Trying to approach the scriptures in any other way, will often lead a student to great confusion. That is why Sruti declares:</p>
<blockquote>
<p>yasya deve parā bhaktir yathā deve tathā gurau <br>
tasyaite kathitā hy arthāḥ prakāśante mahātmanaḥ </p>
<p>Only unto those great souls who have implicit faith in both the Lord and the spiritual master are all the imports of Vedic knowledge automatically revealed. (Śvetāśvatara Upaniṣad 6.23)</p>
</blockquote>
|
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<p>How exactly time has been defined? And are their any stories related to starting and ending of time in Hinduism scriptures?</p>
| 12519 | 12518 | 5 | 2 | 12518 | 5 | In hinduism how has "Kala" or time been described? | 3 | 12519 | <p><strong>Lord Krishna(Narayan) is the Lord of Time</strong></p>
<blockquote>
<p><strong>Lord Krishna(Narayan)</strong> Himself is <strong>time</strong> like he is mentioned in <strong>Bhagvad Gita:</strong></p>
<p><strong>प्रह्लादश्चास्मि दैत्यानां कालः कलयतामहम् ।</strong></p>
<p><strong>मृगाणां च मृगेन्द्रोऽहं वैनतेयश्च पक्षिणाम् ॥</strong> <strong>(Chapter 10, Solka 30)</strong></p>
</blockquote>
<p>Meaning:</p>
<blockquote>
<p>I am the water-god, and the manes. I am the controller of death. <strong>I am the time</strong> or death among the healers, lion among the beasts, and the king of birds among birds.</p>
</blockquote>
<p><strong>There are many scriptures which is provided the time/kal details</strong></p>
<blockquote>
<p><strong>In Vishnu Puran</strong></p>
<p><strong>Accroding to Cosmic Time</strong>
<a href="https://i.stack.imgur.com/TG6TV.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/TG6TV.png" alt="enter image description here"></a></p>
<p><strong>Accroding to earth Time</strong>
<a href="https://i.stack.imgur.com/8RHNE.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/8RHNE.png" alt="enter image description here"></a></p>
</blockquote>
<p><strong>Accroding to Vishnu Purun chapter III (Theory) (Tables already inculded this information with in it)</strong></p>
<blockquote>
<p>Measure of time. Moments or Káshthás,; day and night; fortnight, month, year,divine year: Yugas, or ages: Maháyuga, or great age: day of Brahmá: periods of the Manus: a Manwantara: night of Brahmá, and destruction of the world: a year of Brahmá:his life: a Kalpa: a Parárrdha: the past, or Pádma Kalpa: the present, or Váráha.</p>
<p>MAITREYA.--How can creative agency be attributed to that Brahma, who is without
qualities, illimitable, pure, and free from imperfection?</p>
<p>PARÁSARA.--The essential properties of existent things are objects of observation, of which no fore knowledge is attainable; and creation, and hundreds of properties, belong to Brahma, as inseparable parts of his essence, as heat, oh chief of sages, is inherent in fire.Hear then how the deity Náráyána, in the person of Brahmá, the great parent of the world,created all existent things.
Brahmá is said to be born: a familiar phrase, to signify his manifestation; and, as the peculiar measure of his presence, a hundred of his years is said to constitute his life: that period is also called Param, and the half of it, Parárddham. I have already declared to you, oh sinless Brahman, that Time is a form of Vishnu: hear now how it is applied to measure the duration of Brahmá, and of all other sentient beings, as well as of those which are unconscious, as the mountains, oceans, and the like.</p>
<p>Oh best of sages, fifteen twinklings of the eye make a Káshthá; thirty Káshthás, one Kalá;
and thirty Kalás, one Muhúrtta. Thirty Muhúrttas constitute a day and night of mortals:
thirty such days make a month, divided into two half-months: six months form an Ayana
(the period of the sun's progress north or south of the ecliptic): and two Ayanas compose
a year. The southern Ayana is a night, and the northern a day of the gods. Twelve
thousand divine years, each composed of (three hundred and sixty) such days, constitute
the period of the four Yugas, or ages. They are thus distributed: the Krita age has four
thousand divine years; the Tretá three thousand; the Dwápara two thousand; and the Kali age one thousand: so those acquainted with antiquity have declared.
The period that precedes a Yuga is called a Sandhyá, and it is of as many hundred years as there are thousands in the Yuga: and the period that follows a Yuga, termed the Sandhyánsa, is of similar duration. The interval between the Sandhyá and the Sandhyánsa is the Yuga, denominated Krita, Tretá, &c. The Krita, Tretá, Dwápara, and Kali,constitute a great age, or aggregate of four ages: a thousand such aggregates are a day ofBrahmá, and fourteen Menus reign within that term. Hear the division of time which they measure.</p>
<p>Seven Rishis, certain (secondary) divinities, Indra, Manu, and the kings his sons, are created and perish at one period; and the interval, called a Manwantara, is equal to seventy-one times the number of years contained in the four Yugas, with some additional years: this is the duration of the Manu, the (attendant) divinities, and the rest, which is equal to 852.000 divine years, or to 306.720.000 years of mortals, independent of the additional period. Fourteen times this period constitutes a Bráhma day, that is, a day of Brahmá; the term (Bráhma) being the derivative form.</p>
<p>At the end of this day a dissolution of the universe occurs, when all the three worlds,earth, and the regions of space, are consumed with fire. The dwellers of Maharloka (theregion inhabited by the saints who survive the world), distressed by the heat, repair then to Janaloka (the region of holy men after their decease). When the-three worlds are but one mighty ocean, Brahmá, who is one with Náráyana, satiate with the demolition of the universe, sleeps upon his serpent-bed--contemplated, the lotus born, by the ascetic inhabitants of the Janaloka--for a night of equal duration with his day; at the close of
which he creates anew.</p>
<p>Of such days and nights is a year of Brahmá composed; and a hundred such years
constitute his whole life. One Parárddha, or half his existence, has expired, terminating with the Mahá Kalpa called Pádma. The Kalpa (or day of Brahmá) termed Váráha is the first of the second period of Brahmá's existence.</p>
</blockquote>
<p><strong>You can also refer Shrimad-Bhagvad Puran, For More details of Creation of this world and minute details of creations and time.</strong></p>
|
|
<p>Most of the kings and rulers in Ancient Hinduisms almost always are <strong>dynastic</strong>. They got the kingdom just because they are born to king. </p>
<p>Ramayana is the classic example: <a href="https://en.wikipedia.org/wiki/Rama" rel="noreferrer">Lord Rama</a> is born as the eldest son of Kaushalya and Dasharatha, ruler of Ayodhya Kingdom. As per the traditions during those times, ultimately son of Dasharatha ruled the Ayodhya Kingdom. Even when Rama was sent for exile, it was Dasharatha's other sons who were ruling the Ayodhya Kingdom.</p>
<p>This is just one example of dynasty based rule and many such examples can be given from Mahabharata and other Hindu scriptures.</p>
<p>The irony is the Country <a href="https://en.wikipedia.org/wiki/India" rel="noreferrer">India</a> which is home to Hinduism and has largest population of Hindus is now a largest parliamentary democracy with almost no history(to the best of my knowledge) of being governed by the rules and laws of democracy.</p>
<p><strong>My Question is</strong>: Are there any Hindu scriptures which mentions the need or necessity of Political democracy, the governance system for the people, by the people? </p>
| 13536 | 13533 | 5 | 2 | 13533 | 8 | Democracy in Hinduism | 4 | 13536 | <p>In the Ramayana, Ayodhya Kanda, the first three chapters are about how Rama was chosen as the successor of Dasharatha to the throne of Ayodhya.</p>
<p>The <a href="http://valmikiramayan.net/utf8/ayodhya/sarga1/ayodhya_1_frame.htm" rel="noreferrer">first chapter of Ayodhya Kanda</a> lists the various virtues of Prince Rama from verses 6 to 44.</p>
<p>Valmiki describes Rama as the repository of all virtues, and compares Kausalya to Mother Aditi (who shines by her son Indra's prowess). Rama is said to be <strong>Anupama Soonuh</strong> or "An Incomparable Son".</p>
<p>Some of his good qualities are:</p>
<ul>
<li>He was soft spoken</li>
<li>He always saw only the good in others</li>
<li>He was an excellent warrior</li>
<li>He took interest in the welfare of the people</li>
<li>He was an excellent orator</li>
<li>He was very wise</li>
<li>He was loved by the people</li>
<li>He never spoke lies</li>
<li>He was a good strategist</li>
<li>He had a taste for knowledge and fine arts</li>
<li>He was devoted to serving the people</li>
<li>He was comparable to Brhaspati in wisdom, Yamaraja in justice and Indra in valour</li>
</ul>
<p>Seeing these qualities of Rama, Dasaratha decided to coronate Rama as his successor. This decision was <em>not influenced by Rama being the eldest son</em>. Furthermore, Rama was supported by both the royal family as well as the common people as a suitable successor.</p>
<p>When Dasaratha decided to coronate Rama, the first thing he does is to <em>call an assembly of people</em> to present his decision.</p>
<blockquote>
<p>Nananagaravaastavyan Prithak Jaanapadaan Api|
<br>Samaaniyaaya Medinyaah Pradhaanan Prithiveepateen||
<br>"Dasaratha called for other kings and officers staying in various cities and villages in his kingdom separately." (Ayodhya Kanda 1.45)</p>
</blockquote>
<p>Dasaratha, in the assembly, states the reasons for his retirement, and announces his decision to coronate Rama as follows:</p>
<blockquote>
<p>So'ham Vishramam Icchaami Putram Krtva Prajaahite|
<br>Sannikrshtaan Imaan Sarvaan Anumaanya Dvijarshabhaan||
<br>"I desire to take rest, entrusting the rule to my son for the benefit of the people, <strong>after obtaining consent from all those best Brahmans</strong> who are close to me." (Ayodhya Kanda 2.10)</p>
</blockquote>
<p>Dasaratha then goes on to list the various virtues of Rama, and then <strong>asks the assembly</strong> whether his decision is fair:</p>
<blockquote>
<p>Yadi Idam Me'nurupaardham Maya Saadhu Sumantritam|
<br>Bhavanto Me'numantyantaam <strong>Katham Vaa Karavaanyaham</strong>||
<br>"I am telling this after lot of thinking. Give consent to me if you feel this to be good and befitting. <strong>How else shall I do it?</strong>" (Ayodhya Kanda 2.15)</p>
</blockquote>
<p>He further <strong>invites the assembly to debate his decision, presenting the pros and cons of Rama's candidature with a neutral viewpoint</strong>:</p>
<blockquote>
<p>Yadyapi Eshaa Mama Preetih Hitam Anyad Vichintyataam|
<br>Anyaa <strong>Madhyasthachintaa Hi</strong> Vimardaabhyadhikodaya||
<br>"This is my desire. Yet, let there be thinking on any other beneficial way. <strong>Thinking by impartial neutral people will be distinctive and well developed</strong> through grinding of opposing views (i.e. Reviewing and rebuttal of negative points)." (Ayodhya Kanda 2.16)</p>
</blockquote>
<p>Upon Dasaratha's proclamation, the whole assembly roared their assent, such that "The building appeared trembling by the sweet and reverberating sound made by the gathering of people there with their fond uproar." (Ayodhya Kanda 2.18)</p>
<p>The Brahmanas then discussed the matter and arriving at a consensus, told Dasaratha, "All of us want to see Rama, with long arms, the hero with great might born in the clan of Raghu , his face protected by a white umbrella, moving on a great elephant." (Ayodhya Kanda 2.22)</p>
<p>When Dasaratha receives such a welcome to his decision, he questions the assembly, as to <strong>why did they immediately give their consent</strong> without much thought, when Dasaratha himself is an able administrator.</p>
<p>The kings then reply, in no less than <strong>29 verses</strong> (from verses 26 to 54) as to why Rama should be chosen as king, which shows that it was a people's choice <em>as well as the fact that Rama was Dasaratha's son</em>. That is, Rama being Dasaratha's son is a mere complementary fact to the real reason of him being the choice of the people of Ayodhya.</p>
<p>The third chapter consists of Dasaratha annoucing his decision to Rama (notice how this decision is told to Rama only after the assembly is dismissed) and informs him of his various duties.</p>
<p>Thus we can see that though the rule was that of a Monarchy, and though it was dynastic, it was very much with the consent of the people of the kingdom. Thus, we can find, (within the Ramayana at least) the concept of Democracy <strong>within a Monarchy</strong>.</p>
<p>EDIT:
Also in the <a href="http://valmikiramayan.net/utf8/yuddha/sarga128/yuddha_128_frame.htm" rel="noreferrer">final chapter of the Yuddha Kanda</a> Valmiki describes the rule of Rama from verse 95 to the end of the chapter, describing it as an ideal rule.</p>
<p>Furthermore, the decision to abandon Sita in the forest was <strong>also a decision taken due to the views of the citizens of Ayodhya</strong>, (regardless of our views of Rama) which shows how Rama respected the views of the people. Even when he has to accept Sita once more, he knows that Sita is the foremost woman among all, but he still urges her to demonstrate her chastity to the people so that they can accept her as their queen, which just illustrates that he was bound to the decisions of people, and could not make his own decisions about the kingdom without consulting his subjects. All this re-illustrates this concept of democracy within monarchy.</p>
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<p>Many of my friends married recently and all of them were either unhappy or divorced. I was wondering if there is any mantra or verse that ask god to provide very nice wife.</p>
<p>Is there any verse to have nice wife?</p>
| 13669 | 13668 | 10 | 2 | 13668 | 13 | Is there any verse to have nice wife? | 3 | 13669 | <p>From Markendya Purana there is Argalastrotram created by Vishnu sage. There is a verse in that. Taken from Durga saptashati of Markandeya Purana .</p>
<blockquote>
<p>पत्नीं मनोरमाम देहि मनोवृत्तानुसारिणिम <br> तारिणीमदुर्गसंसारसागरस्य
कुलोद्भवाम <br></p>
<p>patnim manoramaam dehi manovrittanusarineem <br>taarineem durgasansar sagarasye kulodbhavaam</p>
<p>Give me a wife in harmony with my mind; that makes the life journey easier for me.</p>
</blockquote>
<p>This verse is chanted in time of Pratah(6-9 AM) and sayam (6-9 PM). And the direction of sitting should be north.</p>
<p>Taken from Durga saptashati of Markandeya Purana </p>
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<p>Nowadays people evolved more and more. These people when they perform punya karya like dhaana they gain punya,but people who don't have bhakthi on god ,too perform punya karya for gaining punya for their generation or themselves. This is a type of selfishness while worshipping god .Do they actually gain punya or not?</p>
<p>To make it clearly; Do selfishness while worshipping actually gain punya or not?</p>
| 13727 | 13724 | 3 | 2 | 13724 | 4 | Selfishness in Bhakthi | 3 | 13727 | <p>Jaya Nitai! </p>
<p>I will try and give an answer from a Vaishnav (Gaudiya) point of view. In Bhagavad Gita 7.16, Sri Krsna tells us that 4 types of people will approach the Lord (in the mood of Bhakti): </p>
<blockquote>
<p><em>catur-vidhā bhajante māḿ
janāḥ su-kṛtino ’rjuna
ārto jijñāsur arthārthī
jñānī ca bharatarṣabha</em></p>
<p>O best among the Bharatas, four kinds of pious men begin to render devotional service unto Me—the distressed, the desire of wealth, the inquisitive, and he who is searching for knowledge of the Absolute.</p>
</blockquote>
<p>As you can see, even those who have selfish desires can perform Bhakti, and get immense pious credits (punya) from the action. In fact, performing Bhakti of the Lord is even more powerful then many normal Punya Karya (like giving charity etc). In Skanda Purana (quoted in Hari Bhakti Vilasa) it is said:</p>
<blockquote>
<p><em>go-koti-danam grahane khagasya
prayaga-gangodaka-kalpa-vasah
yajnayutam meru-suvarna-danam
govinda-kirter na samam shatamshaih</em></p>
<p>"Neither giving millions of cows in charity, nor residing at Prayaga by the Ganges for a kalpa, nor performing millions of yajnas, nor giving a Mount Meru of gold in charity brings a benefit equal to one-hundredth part of the benefit obtained by chanting the holy names of Lord Govinda."</p>
<p><em>dana-vrata-tapas-tirtha-
kshetradinam ca yah sthitah
shaktayo deva-mahatam
sarva-papa-harah shubhah</em></p>
<p><em>rajasuyashvamedhanam
jnana-sadhyatma-vastunah
akrishya harina sarvah
sthapita sveshu namasu</em></p>
<p>"Lord Hari has gathered from charity, vows, austerities, pilgrimages, the demigods, the great saints, the rajasuya and ashvamedha yajnas, and the study of transcendental knowledge all their powers to bring auspiciousness and remove sins, and placed these powers in His holy names."</p>
<p><em>pratar utthaya yo vishnum
satatam paripujayet
agnishtoma-sahasrasya
labhate phalam uttamam</em></p>
<p>"A person who regularly rises early and worships Lord Vishnu attains a pious result better than that obtained by performing a thousand agnishtoma-yajnas.</p>
</blockquote>
<p>Shastra is filled with literally hundreds of these statements (especially in Srimad Bhagavatam, which says that Bhakti can easily grant Mukti, what to speak of artha, kama etc). Srila Sanatana Goswami has compiled a list of various verses from Scripture confirming this in the <a href="http://nitaaiveda.com/All_Scriptures_By_Acharyas/Sanatana_Goswami/Hari_Bhakti_Vilasa/Eleventh_Vilasa.htm" rel="nofollow">11th Chapter of Hari Bhakti Vilasa</a> .</p>
<p>Srimad Bhagavatam says:</p>
<blockquote>
<p>*na niskrtair uditair brahma-vadibhis
tatha visuddhyaty aghavan vratadibhih
yatha harer nama-padair udahrtais
tad uttamasloka-gunopalambhakam *</p>
<p>"By following the Vedic ritualistic ceremonies or undergoing atonement, sinful men do not become as purified as by chanting once the holy name of Lord Hari. although ritualistic atonement may free one from sinful reactions, it does not awaken devotional service, unlike the chanting of the Lord's names, which reminds one of the Lord. Bhag. 6.2.11</p>
</blockquote>
<p>You can also read in Srimad Bhagavatam, the story of Ajamila, who out of selfish reasons called out "Narayana" at the time of his death, yet attained Mukti.</p>
<p>However, when such Bhakti is done for selfish reasons (i.e for Bhukti or pleasure of body) then such Bhakti is called <em>Karma-Mishra</em> Bhakti (Bhakti that is contaminated with Karmic activity). Similarly, when Bhakti is performed with the desire for liberation, it is called <em>Jnana Mishra</em> Bhakti. Bhakti reaches its purest form (called <em>Suddha Bhakti</em>) when it is performed out of no other desire than to please the senses of the Lord. Such Bhakti can be called "selfless". Srila Rupa Goswami writes in his <em>Bhaktirasamrta Sindhu</em> the following definition of Bhakti:</p>
<blockquote>
<p><em>anyabhilasita-sunyam jnana-karmadyanavrtam
anukulyena krsnanusilanam bhaktir-uttama</em></p>
<p>"Perpetual, ardent endeavor meant exclusively for Sri Krsna and performed out of genuine kindness* to Him, when neither prone to any selfish, ulterior desires nor eclipsed by impersonal knowledge, fruitive work, or any other occupation, is known as uttama-bhakti (highest Bhakti)"-Sri Bhakti-rasamrta-sindhu (1.1.11)</p>
</blockquote>
<p>So in conclusion, selfishness in Bhakti does give immense pious credit (punya) and even Mukti, but these are simply fractions of the power of Bhakti. The true fruit of Bhakti (and Nama Sankirtan) is the manifestation of <em>Bhagavata Prema</em> (Love for God) which is intrinsically selfless and causeless for it is the eternal nature of the soul. This mood is encapsulated so beautifully by Bhagavan Chaitanya Mahaprabhu in the 4rd Shloka of His Sikshastakam:</p>
<blockquote>
<p><em>na dhanam na janam na sundarim
kavitam va jagad-isha kamaye
mama janmani janmanishvare
bhavatad bhaktir ahaituki twayi</em></p>
<p>O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.</p>
</blockquote>
<p>I hope this helped,</p>
<p>Daso'mi
Nitai das</p>
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<p>Is there any verse or mantra to become opulent, rich , magnificent and wealthy?</p>
| 13909 | 13840 | 5 | 2 | 13840 | 3 | Is there any verse or mantra to become opulent? | 4 | 13909 | <p>Their is similar shloka , I have found relating to your question. Their may be many more shlokas or mantras similar to this , but it I find this more closely related to question. </p>
<blockquote>
<p>श्रद्धां मेधां यशः प्रज्ञां विद्यां बुद्धिं श्रियं बलम् । आयुष्यं तेज
आरोग्यं देहि मे हव्यवाहन ॥ ॥ </p>
<p>O Messenger (Agni) give me faith, wisdom, glory, understanding,
learning, intellect, wealth, power, longetivity, lusture, and health..</p>
</blockquote>
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<p>Why eating rice is prohibited on Ekadashi? It is practiced in some parts of India (I am not sure about this practice in all parts of India).</p>
<p>Is there any story or scriptural basis for this belief available?</p>
| 20251 | 13854 | 20 | 2 | 13854 | 11 | Why eating rice is prohibited on Ekadashi? | 4 | 20251 | <p>It is said in the PurAnas that the personification of all sins or the pApa purusha resides within the grains like rice on this day. That's why eating all grains including rice is prohibited on the EkAdashi Tithis.</p>
<p>The <a href="http://www.kamakotimandali.com/blog/index.php?p=55&more=1&c=1&tb=1&pb=1" rel="noreferrer">Kamakoti.com website</a> quotes the Vishnu PurAna in this context as follows:</p>
<blockquote>
<p>yAni kAni cha pApAni brahmahatyAdikAni cha | annamAshritya tiShThanti
saMprApte harivAsare | aghaM sa kevalaM bhu~Nkte yo bhu~Nkte
harivAsare || [viShNupurANe]</p>
<p><strong>Greatest of sins</strong> like brahmahatyA <strong>are present in anna or food on the
eleventh day of every pakSha. One who eats on this day, ingests these
sins and attains great misery</strong></p>
</blockquote>
<p>This <a href="http://www.ultimateselfrealization.com/ekadasi.htm" rel="noreferrer">website</a> quotes the Padma PurAna and gives the detailed story of how the pApa purusha got grains as his residence for the EkAdashi Tithis.</p>
<p>The story is quite long. So, i'm not quoting it. In short, Lord Vishnu said to the pApa purusha to make the grains his residence on the EkAdashi Tithis.</p>
<blockquote>
<p>[pApa purusha said] Out of fear of Sri Ekadasi I have fled and taken
shelter of men; animals; insects; hills; trees; moving and non-moving
living entities; rivers; oceans; forests; heavenly, earthly and
hellish planetary systems; demigods; and the Gandharvas. I cannot find
a place where I can be free from the fear of Sri Ekadasi. O my Master!
I am a product of Your creation, so therefore very mercifully direct
me to a place where I can reside fearlessly.’”</p>
<p>Vyasadeva then said to Jaimini, “After saying this, the embodiment of
all sinful activities (Papa-purusha) fell down at the feet of the
Supreme Lord Vishnu, who is the destroyer of all miseries and began to
cry.</p>
<p>“After this, Lord Vishnu, observing the condition of the Papa-purusha,
with laughter began to speak thus: ‘O Papa-purusha, rise up! Don’t
lament any longer. Just listen, and I’ll tell you where you can stay
on the lunar day of Ekadasi. <strong>On the date of Sri Ekadasi, which is the
benefactor of the three planetary systems, you can take shelter of
foodstuffs in the form of grains.</strong> There is no reason to worry about
this any more, because My form as Sri Ekadasi will no longer impede
you.’ After giving direction to the Papa-purusha, the Supreme Lord
Vishnu disappeared and the Papa-purusha returned to the performance of
his own activities.</p>
<p><strong>“Therefore, those persons who are serious about the ultimate benefit
of the soul will never eat grains on Ekadasi</strong>.</p>
</blockquote>
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<p>Many contemporary groups (fundamentalist Christians and Muslims; secular liberals; Marxists) have denounced the "Manu Smriti" text as a source of discrimination against the "lesser castes" as well as against women. One researcher from the Arya Samaj has said that the "Manu Smriti" text has been altered (via addition of later shlokas) throughout the centuries in order to give economic and political power to the Brahmins and Kshatriyas. This same researcher states that the true and original verses of Lord Manu did not contain such discrimination and inequality.</p>
<p>What is the validity of such accusations and assertions? Please provide guidance to all the interested individuals of Hindu Dharma living abroad who don't have access to the primary textual sources of "Manu Smriti".</p>
| 21438 | 13944 | 12 | 2 | 13944 | 8 | Manu Smriti as a source of controversy | 4 | 21438 | <p>No Manusmriti is not altered.</p>
<ul>
<li><p>The fault is in the eyes of those whose views have been brainwashed
by the Abrahamic educational approach of the occidentals.</p></li>
<li><p>The fault is in the eyes of those who are trying to equate a pig and
a cow(trying to equate a Chandala and a Brahmana).</p></li>
<li>The fault is in the minds of those who are propounding the Western
notion that all men are born equal which is
against the Vedas.</li>
</ul>
<p>When a person obtains birth in a comparatively, lower class family or a high class family, it is for his own good and not an act of unjust because he is, merely, rewarded that jati due to his good or bad deeds in his previous birth. Now, he has an opportunity to ascend to higher stages in a sequence. Short-cut methods do not work in the Vedic system. So Manusmriti is correct when it degrade low caste people.</p>
<p>The super-imposed fraudulent notion that Manusmṛti has been
mutilated and modified a number of times is just a myth created by Arya Samaj since they can't accept the original teachings of Hindu Dharma. Before the arrival of British in India(in 18th Century AD) no Hindus ever considered
that his Vedic scriptures and texts are mutilated and modified. How can
Manusmṛti be mutilated when Bhagavad Geeta cannot be? All verses of Geeta are,
till now, accepted as comprising the original form of the text and all 20+
classical Sanskrit commentaries (by commentators belonging to diverse
Vedic sects) on Geeta have accepted the same version of the text despite
Gītā being written.</p>
<p>Similarly, <strong>when Manusmṛiti has more than 6 commentaries available till date and all the commentators have accepted the same version of the text and have shared same views in their interpretation with very trivial variance of opinion, it is, totally, idiotic to say that the text has undergone any mutilation.</strong> After all, these commentators were highly proficient scholars in the dharma-
Shastra as trained by the Srauta and smartta traditions.</p>
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<p>We generally regard the term "Chaitanya" (चैतन्य) for liveliness or the force responsible to carry out lively activities. And the soul as part of Parabramha or Supreme soul (परब्रह्म).</p>
<p>My questions are - </p>
<p>1) Are "Chaitanya" (चैतन्य) and "Soul" (आत्मा) same or different?</p>
<p>2) If different , what are the differences?</p>
| 13993 | 13992 | 5 | 2 | 13992 | 6 | "Chaitanya" (चैतन्य) and "Soul" (आत्मा) , Same or Different? | 4 | 13993 | <p>Atman is defined as:</p>
<blockquote>
<p><strong>सच्चिदानन्द स्वरुप</strong> <br>
Sacchidananda Swarupa <br>
Form of Sat, Chid and Aananda</p>
</blockquote>
<p><strong>Sat swarupa</strong> means <strong>pure existence.</strong></p>
<p><strong>Chid swarupa</strong> means <strong>pure consciousness.</strong></p>
<p><strong>Aananda swarupa</strong> means <strong>infinite blissfull state.</strong></p>
<blockquote>
<p>Chid Swarupa ie. Consciousness ie., Chaitanya Swarupa. </p>
</blockquote>
<p>So, <strong>Chaitanya and Soul aren't exactly same. Chaitanya is one of the state of Atman,</strong> the other states being pure existence and infinite bliss.</p>
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<p>Rishi Valmiki is the author of the Great Epic Ramayana. What are whereabouts of his earlier life? I have heard something like <a href="https://hinduism.stackexchange.com/questions/8327/how-accurate-is-the-depiction-of-valmiki-in-valmiki-pratibha">this</a> about him (that he was dacoit) is there a way to prove or disprove this speculation? In India specially in north India there is Valmiki Samaj which claims to be descendant of Sage Valmiki, and that society is considered as <a href="https://www.google.co.in/url?sa=t&rct=j&q=&esrc=s&source=web&cd=3&cad=rja&uact=8&ved=0ahUKEwjJu5P58fnNAhXHv48KHZgjA4QQFggjMAI&url=https%3A%2F%2Fen.wikipedia.org%2Fwiki%2FDalit&usg=AFQjCNEubp9joyg0xRioxg5NyIdfwybVPA&sig2=ZoLjORqTSWEj91oDhglmyA&bvm=bv.127178174,d.c2I" rel="noreferrer">dalit</a>. So how does Valmiki become a Bramhin. What does Shastras say about this?</p>
| 15196 | 14130 | 11 | 2 | 14130 | 11 | On Identity of Sage Valmiki | 4 | 15196 | <p>According to <a href="https://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/skanda-purana/vol-xvii/chapter-124/topic-1" rel="nofollow noreferrer">Skanda Purana, Nagara Khanda, Volume 17, Chapter 124</a>, Sage Valmiki is Brahmin by birth too.</p>
<blockquote>
<p>Formerly, there was a Brahmana named Lohajangha in Chamatkarpura. He hailed from the family of Mandavya.</p>
</blockquote>
<p>Initially, he was a good person devoted to his family but once, there was no rain for a long time in Chamatkarpuar. So, Chamatkarpur was affected by famine and to fulfill his family requirements, he became thief/robber.</p>
<blockquote>
<p>Then there is another excellent Tirtha named Mukhara where excellent Brahmana-sages had contact with a thief.</p>
<p>That thief attained Siddhi, thanks to the power. Later he composed the epic Ramayana and became well-known as Valmiki.</p>
</blockquote>
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Subsets and Splits