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<p>As Lord Shiva is himself one of the Trimurti, he must be a त्रिकालज्ञ (trikālajña) i.e., knower of past, present and future.</p>
<p>If he's a trikālajña, why didn't he know that he was going to behead his own son, Vināyaka (Ganesha)?</p>
| 14140 | 14135 | 15 | 2 | 14135 | 19 | Why didn't Lord Shiva realize that he was beheading his own son? | 5 | 14140 | <p>This whole event is a series of interconnected Chain events. I'm here summarizing the chain events:</p>
<h3>1) Boon to Gajasura:</h3>
<p>Gajasura was a devotee of Lord Shiva and he got a boon that his head would be revered in future as described in the <a href="https://hinduism.stackexchange.com/questions/8720/what-happened-to-the-body-of-elephant-whose-head-was-attached-to-lord-ganesha/14127#14127">answer here.</a></p>
<h3>2) Curse to Lord Shiva:</h3>
<p>Lord Shiva once killed Surya and Kasyapa (father of Surya) cursed him as described in <a href="https://hinduism.stackexchange.com/questions/3704/why-was-surya-killed-by-lord-shiva/3710#3710">answer here</a>.</p>
<blockquote>
<p>He struck Surya with a trident and this made the entire world plunge into darkness. Surya was the sage Kashyapa's son and so, for this act, <strong>Kashyapa cursed Shiva. "Just as you pierced my son's chest with a trident, your son's head will be chopped off one day," said Kashyapa.</strong></p>
</blockquote>
<h3>3) Son of Shiva-Shakti:</h3>
<p>Ganesha (Vinayaka) was only son of Prakriti tatwa as made only by Parvati. Lord Shiva transformed Purush tatwa to Vinayaka from his Trishula while beheading him. And thus he philosophically became son of both Shiva and Shakti.</p>
<h3>4) Removing Maila Buddhi:</h3>
<p>Ganesha was formed from dirt/mud by Parvati. So his intellect had also became dirt formed intellect. As a result he couldn't recognise the Supreme Shiva and other Gods, Sages also. So, Beheading the head removed the dirt formed intellect and it also removed only Maya/Prakirti/Parvati formed intellect.</p>
<p><strong>These all events described above are interconnected as Chain events. So, Beheading Vinayaka (Ganesha) by Lord Shiva was necessary.</strong></p>
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<p>In Hinduism why do we people offer prasad after every sacred ceremony?
Is it related to some ancient belief and has some logical benefits?</p>
| 14164 | 14163 | 6 | 2 | 14163 | 2 | Why do we people offer Prasad? | 5 | 14164 | <p>Offering the prasad is referred to the prasad that is offered to lord first and then it is to be served among all the persons who will be present there.
It is believe that the prasad work as blessings which is transferred through prasad.
The prasad is not only sweet or pure water(amrit).It can be anything like tulsi leaves or anything good like that.</p>
<p>I hope it will help you.
Thank you.
Hare krishna :) :) </p>
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<p>When Gandhari married Dhritarashtra, she took an extremely severe oath of remaining blind-folded all her life.Was Gandhari in any way inspired by the example of Bhishma, who was in fact the great Kshatriya who came to her father, asking for her hand in marriage to prince Dhritarashtra?</p>
| 14361 | 14281 | 2 | 2 | 14281 | 3 | Why Gandhari remained blind-folded all her life | 3 | 14361 | <p>Gandhari has blindfolded her eyes because of love and respect towards her husband Dhritarashtra. I don't think there is a role or impact of Bhishma on this incident.</p>
<p>It is mentioned in <a href="http://www.sacred-texts.com/hin/m01/m01111.htm" rel="nofollow">Sambhava Parva of Adi Parva, Mahabharata</a>.</p>
<blockquote>
<p>Soon after Bhishma heard from the Brahmanas that Gandhari, the amiable daughter of Suvala, having worshipped Hara (Siva) had obtained from the deity the boon that she should have a century of sons. Bhishma, the grandfather of the Kurus, having heard this, sent messengers unto the king of Gandhara. King Suvala at first hesitated on account of the blindness of the bridegroom, but taking into consideration the blood of the Kurus, their fame and behaviour, he gave his virtuous daughter unto Dhritarashtra and the chaste <strong>Gandhari hearing that Dhritarashtra was blind and that her parents had consented to marry her to him, from love and respect for her future husband, blindfolded her own eyes</strong>. Sakuni, the son of Suvala, bringing unto the Kurus his sister endued with youth and beauty, formally gave her away unto Dhritarashtra.</p>
</blockquote>
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<p>Why is 108 significant in Hinduism? What is the scientific/mathematic/spiritual/religious significance?</p>
<ul>
<li>We are told to aim for 108 reps of Surya Namaskar (I'm on 69 reps a day, LOL)</li>
<li>If you circumambulate Mount Kailash 108 times, you attain moksha</li>
<li>According to this YouTube video, <a href="https://youtu.be/aIuyFiYhAAA?t=3m59s" rel="noreferrer">Holy Kailash Pilgrimage, starts at 4:04</a>, if you go through 108 frigid water spouts (in a Nepal temple), you attain moksha</li>
</ul>
<p>Please enlighten me.</p>
| 14315 | 14306 | 11 | 2 | 14306 | 2 | Please Explain The Number 108 | 4 | 14315 | <p>According to Vedic cosmology, number 108 is the basis of creation. Number 108 represent our universe. 108 represent the whole of our existence. 108 is a number which resonates throughout the universe.
Please refere following link for more details
<a href="http://www.mallstuffs.com/Blogs/BlogDetails.aspx?BlogId=264&BlogType=Spiritual&Topic=Why%20number%20108%20is%20holy%20and%20auspicious%20in%20Hinduism" rel="nofollow">http://www.mallstuffs.com/Blogs/BlogDetails.aspx?BlogId=264&BlogType=Spiritual&Topic=Why%20number%20108%20is%20holy%20and%20auspicious%20in%20Hinduism</a></p>
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<p>Goddess Lakshmi is the goddess of wealth, fortune and prosperity. Goddess Lakshmi is the “eternal” consort and shakti (energy) of God Vishnu.
Goddess Lakshmi is also considered as, another aspect of the Supreme Goddess.</p>
<p>The iconography of Goddess Lakshmi shows her with four hands, which represent the four goals of human life considered important to the Hindu way of life: dharma, kama, artha, and moksha. </p>
<p>The goddess typically stands or sits like a yogini on a lotus pedestal and holds lotus in her hand, a symbolism for fortune, self-knowledge and spiritual liberation. </p>
<p>Goddess Lakshmi is also seen serving the Lotus feet of God Vishnu. </p>
<p>What is the <strong>spiritual</strong> significance of Goddess Lakshmi serving the Lotus feet of God Vishnu? </p>
| 14416 | 14415 | 3 | 2 | 14415 | 9 | Spiritual significance of Goddess Lakshmi serving the Lotus feet of God Vishnu | 5 | 14416 | <p>Goddess Lakshmi (Sanskrit: लक्ष्मी} is the goddess of wealth, fortune and prosperity. </p>
<p><strong>Goddess Lakshmi is the “eternal” consort and shakti (energy) of God Vishnu.</strong></p>
<p><strong>Goddess Lakshmi is also considered as, another aspect of the Supreme Goddess.</strong> </p>
<p>Goddess Lakshmi serving Vishnu's feet should <strong>not</strong> be taken literally. </p>
<p>And <strong>should</strong> only be <strong>perceived</strong> to <strong>understand</strong> the <strong>devotional</strong> aspect of life.</p>
<p>Goddess Lakshmi is always seen worshipping the Lotus feet of Lord Vishnu.</p>
<p>As mentioned in <a href="https://www.vedabase.com/en/sb/1/11/33" rel="nofollow noreferrer">Srimad-Bhagavatam (1.11.33)</a>:</p>
<blockquote>
<p>The goddess of fortune, although by nature very restless and moving, could not quit the Supreme’s feet.</p>
</blockquote>
<p>Lord Brahma explains the significance of this form of devotion, in <a href="https://www.vedabase.com/en/sb/10/14/58" rel="nofollow noreferrer">Srimad Bhagavatham 10.14.58</a></p>
<blockquote>
<p>For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murāri, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf’s hoof-print. Their goal is paraṁ padam, Vaikuṇṭha, the place where there are no material miseries, not the place where there is danger at every step.</p>
</blockquote>
<p>Though <strong>Goddess Lakshmi</strong> is the Goddess of wealth and presides over all forms of prosperity, the goddess <strong>shows</strong> to the world that <strong>serving</strong> the <strong>Supreme</strong> is <strong>greater</strong> than all the treasures on earth. </p>
<p>Reference - Srimad Bhagavatham(Bhāgavata Purāṇa).</p>
<p>Reference link:-<a href="https://www.vedabase.com/en/sb?gclid=COTrlOjKl9ACFc6HaAodm0UHiA" rel="nofollow noreferrer">https://www.vedabase.com/en/sb?gclid=COTrlOjKl9ACFc6HaAodm0UHiA</a></p>
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<p>Rama was born as the eldest son of Kausalya and Dasharatha and become the ruler of Ayodhya Kingdom. Can Rama be considered as Lord.</p>
| 14441 | 14438 | 14 | 2 | 14438 | 22 | Was Rama a god? | 5 | 14441 | <p>Yes, Sri Rama, the son of Dasharatha is the incarnation of Lord Vishnu. So, he himself is the Lord.</p>
<p>It is mentioned in <a href="http://www.valmikiramayan.net/utf8/baala/sarga16/bala_16_frame.htm" rel="noreferrer">Valmiki Ramayana, Baala Kanda</a> that all world had become sad because of Ravana. Then all Devas along with Lord Brahma prayed to Lord Vishnu. Then Lord Vishnu pleased by them and promised to take birth as the son of Dasharatha.</p>
<blockquote>
<p>ततो नारायणो देवो विषुणुः नियुक्तः सुर सत्तमैः |
जानन् अपि सुरान् एवम् श्लक्ष्णम् वचनम् अब्रवीत् || १-१६-१</p>
<p>Later when the Omnipresent Narayana is thus nominated by best gods, and though he knows the outcome, he gently spoke these words to gods in this way. [1-16-1]</p>
<p>उपायः को वधे तस्य राक्ष्साधिपतेः सुराः |
यम् अहम् तम् समास्थाय निहन्याम् ऋषि कण्टकम् || १-१६-२</p>
<p>What is the idea to eliminate that demon's chief Ravana, oh, gods, adopting which stratej~n I will have to eliminate that thorn in the side of sages?" Thus Vishnu asked the gods. [1-16-2]</p>
<p>एवम् उक्ताः सुराः सर्वे प्रत्यूचुः विष्णुम् अव्ययम् |
मानुषम् रूपम् आस्थाय रावणम् जहि संयुगे || १-१६-३</p>
<p>Asked thus all the gods said to that sempiternal Vishnu, "on assuming a human form, eliminate Ravana in a war." [1-16-3]</p>
<p>स हि तेपे तपः तीव्रम् दीर्घ कालम् अरिंदम |
येन तुष्टोऽभवत् ब्रह्मा लोक कृत् लोक पूर्वजः || १-१६-४</p>
<p>Oh, destroyer of enemies, he that Ravana undertook a vehement ascesis for a long period, thereby the creator of worlds and the first born one Brahma, felt gladsome of his ascesis. [1-16-4]</p>
<p>सन्तुष्टः प्रददौ तस्मै राक्षसाय वरम् प्रभुः |
नानाविधेभ्यो भूतेभ्यो भयम् न अन्यत्र मानुषात् || १-१६-५
अवज्ञाताः पुरा तेन वरदाने हि मानवाः |</p>
<p>Satisfied with his ascesis Brahma gave boon to that demon that he shall have no fear for his life from many kinds of beings, excepting humans, because that demon indeed slighted humans earlier at the time of bestowing boon. [1-16-5, 6a]</p>
<p>एवम् पितामहात् तस्मात् वरदानेन गर्वितः || १-१६-६
उत्सादयति लोकान् त्रीईन् स्त्रियः च अपि अपकर्षति |
तस्मात् तस्य वधो दृष्टो मानुषेभ्यः परन्तप || १-१६-७</p>
<p>Thus, on getting boon from the Forefather Brahma he has become arrogant and torturing the three worlds, and he is even abducting women. As such, oh, enemy destroyer Vishnu, his elimination is envisaged through humans alone." So said gods to Vishnu. [1-16-6b, 7]</p>
<p>इति एतत् वचनम् श्रुत्वा सुराणाम् विष्णुः आत्मवान् |
पितरम् रोचयामास तदा दशरथम् नृपम् || १-१६-८</p>
<p>On hearing that speech of gods said that way, he that kind-hearted <strong>Vishnu then chose Dasharatha as his father in human world.</strong> [1-16-8]</p>
</blockquote>
<p>Apart from Ramayana, Rama has been mentioned in various other scriptures as the incarnation of Lord Vishnu. Like <a href="http://www.vedabase.com/en/sb/1/3/22" rel="noreferrer">SB 1.3.22</a></p>
<blockquote>
<p>nara-devatvam āpannaḥ
sura-kārya-cikīrṣayā
samudra-nigrahādīni
cakre vīryāṇy ataḥ param</p>
<p><strong>In the eighteenth incarnation, the Lord appeared as King Rāma</strong>. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.</p>
</blockquote>
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<p>Can we keep the Siva Linga at home and is this good or bad for families? Some of the Lord Shiva's devotees are advising me to avoid the Shiva Linga to keep in home.</p>
| 14589 | 14582 | 8 | 2 | 14582 | 8 | Can we keep Shiva Linga at home? | 4 | 14589 | <p>Yes. Shiva Linga can be kept in your house but you must follow some rules to keep Shiva Linga in your house, as we invited Shiva into Linga by doing Prana Pratista.</p>
<p><a href="https://www.youtube.com/watch?v=tzTMgC3W7Q0" rel="nofollow noreferrer">Dr.Annadanam Chidambara Sastri</a> gives some instructions one must follow to keep Shiva Linga at home. This video is part of Telugu Program called Dharma Sandhehalu which is aired on Bhakti TV.</p>
<blockquote>
<p>Lord Shiva has two forms. Akalam and Sakalam. Akalam is Nirguna form
(unmanifested) which is worshiped in <a href="https://hinduism.stackexchange.com/a/14214/3500">Linga</a>. Sakalam is manifested form
with Goddess Parvathi as Parameswara. It is said that by anointing
Shiva Linga with water and offering Bilva leaves to linga (placing
those leaves on top of Linga), we can tie Kamadhenu in our house.
There is no Dosham in keeping Shiva linga at home. </p>
<p>It is suggested to do <a href="https://hinduism.stackexchange.com/q/425/3500">Abhishekam</a> to linga and offer <a href="https://hinduism.stackexchange.com/q/873/3500">Bilva leaves</a>
daily. If you go to other place, you can immerse Shiva Linga in rice.
It's not mandatory to know <a href="https://hinduism.stackexchange.com/a/11792/3500">Namaka-Chamaka</a> Mantras (Sri Rudram) to do
Abhisheka but heartfelt Abhisheka with water is enough. Make sure the
Puja Room is clean and sacred.</p>
</blockquote>
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<p>In Shri Krishna serial, Lord Krishna and Radha are in Go Lok, while Lord Krishna's avatar is on Earth.</p>
<p>What is translation of Go Lok? I know Trilok is "three worlds"</p>
<p>Please clarify.</p>
| 14704 | 14692 | 4 | 2 | 14692 | 4 | Trilok is "three worlds" but what is Go Lok | 3 | 14704 | <p>Lord Krishna's own abode in the eternal spiritual world above this material world is called <em>goloka</em> (<em>go</em> -- cow; <em>loka</em> -- world, planet), meaning literally "cow-world". </p>
<p>There are many cows there and Lord Krishna enjoys his eternal pastimes there as a cowherd with gopas (cowherds) and gopis (cowherd girls), among which the most prominent gopi is Sri Radha, Lord Krishna's the most beloved.<br>
The position of <em>goloka</em> can be nicely seen from the Lord Brahma's prayers offered in glorification to Lord Krishna in the Brahma-samhita 5.43:
<a href="http://www.vedabase.com/en/bs/5/43" rel="nofollow noreferrer">http://www.vedabase.com/en/bs/5/43</a></p>
<blockquote>
<p>"Lowest of all is located Devī-dhāma [mundane world], next above it is
Maheśa-dhāma [abode of Maheśa]; above Maheśa-dhāma is placed
Hari-dhāma [abode of Hari] and above them all is located Kṛṣṇa's own
realm named <strong>Goloka</strong>. I adore the primeval Lord Govinda, who has
allotted their respective authorities to the rulers of those graded
realms."</p>
</blockquote>
<p>The entire spiritual world called Vaikuntha, which is above this material world called the Devī-dhāma "mundane world", is eternal and it is made of spiritual nature, namely it is not material. The material world where we live will be destroyed because it's a temporary place of death and destruction. Goloka is the highest planet in the spiritual world, and is eternal place of liberation (moksha) and immortality, ie the state of existence without destruction, death and <em>samsara</em> (repeated births and deaths).<br>
Lord Krishna's own abode Goloka is not a material planet! </p>
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<p>What makes Mahabharata appealing is that it's a great timeless wisdom hidden in a compelling narrative.</p>
<p>Is there a similar theological dimension to Ramayana?</p>
<p>What are some of the verses from Ramayana that one can refer to enrich life in general?</p>
| 14721 | 14706 | 14 | 2 | 14706 | 15 | Core Messages of Ramayana and verses from Ramayana that one can refer, to enrich life in general | 4 | 14721 | <h2>Qns-1- Is there a similar theological dimension to Ramayana?</h2>
<p>Yes, there is indeed a theological dimension to Ramayana.And there is also a similar timeless wisdom,like in the Mahabharata epic, in the timeless epic Ramayana.</p>
<p>As said by Swami Vivekananda,the soul of every human being {the Jivatman}desires to be in affinity with the Paramatman{and attain Moksha}. But, the three Gunas viz Satva,Rajas and Tamas, which are present in the human body, always tries to prevent the human being from reaching the Paramatman.</p>
<p>Swami Vivekananda has explained these views, taking the example of Sita’s story from the Ramayana and how Sita reunites with Sri Rama, after the forced stay in Lanka. </p>
<p>In the said example, Sita’s journey, represents the journey of each human being’s soul.</p>
<h2>Example given by Swami Vivekananda</h2>
<blockquote>
<p>For Swami Vivekananda, Sita’s story is symbolic of the soul’s journey towards Moksha. </p>
<p>According to Swami Vivekananda, Rama represents the Paramatman and Sita the Jivatman,in each human being, and each body is the Lanka. </p>
<p>The Jivatman which is enclosed in the body, or captured in the island of Lanka, always desires to be in affinity with the Paramatman. </p>
<p>But the Demons would not allow. </p>
<p>Elaborating this Swami Vivekananda says that Vibhishana represents Satvaguna, Ravana represents Rajas and Kumbhakarna represents Tamas. </p>
<p>These gunas will keep the Jivatman back, from joining the Paramatman. </p>
<p>Sita sees Hanuman the Guru or divine teacher who shows her, her divine ring – that is Brahmajnana, the supreme wisdom, that destroys all illusions. Sita finds her way to Sri Rama. </p>
</blockquote>
<p>The Adhyatama Ramayana may be referred to, for enhancing the spiritual dimensions of thought. It contains the precepts related to devotion, knowledge, dispassion, adoration and good conduct etc. A copy of the Adhyatma Ramayana is available at the link attached.</p>
<h2>Qns-2-What are some of the verses from Ramayana that one can refer to enrich life in general ?</h2>
<p>Reading the Ramayana{verses} and applying its teachings, in the journey of life, will indeed help in enriching life in general.</p>
<p>The Ramayana epic, is the story of Sri Rama{avatar of God Vishnu} and his consort, Sita{avatar of Goddess Lakshmi} and the greatness of their Godly personalities.</p>
<p>The Ramayana is also the story of devotion and love of Sri Rama’s brother Lakshmana{Adishesha avatar of God Vishnu}.</p>
<p>The Ramayana epic is also the story of Ravana’s downfall. And amply highlights how arrogance and not adhering to the path of Dharma, becomes the cause of downfall of a being, despite having high scholarly achievements and other prowess.</p>
<p>The story highlights how Ravana was once a staunch devotee of God Shiva and how this devotion subsequently <strong>got eroded</strong> over a period of time and how that <strong>resulted</strong> in the <strong>loss of all blessings,</strong> which he had gained by worshipping <strong>God Shiva.</strong> </p>
<p>The Ramayana epic, is also the story of bravery of the Vanaras, who were basically, the divine creations of God Brahma, for aiding Sri Rama in annihilating Ravana.</p>
<p>In this context, it is pertinent to mention that, the gods became progenitors of Vanara heroes at the dictate of Brahma to come to the aid of Rama in annihilating Ravana. The monkey-like Vanara race was procreated by numerous celestials endowing it with peculiar mighty physique and particular power to come to the help of Rama.</p>
<blockquote>
<p>When Vishnu attained the sonship of the great-souled king Dasharatha, then Brahma the self-created addressed all of the gods this way.Ramayana [1-17-1]</p>
<p>Let mighty and guise changing helpmates be procreated to that truth abiding and valorous Vishnu who is the well-wisher of all of us.Ramayana [1-17-2]</p>
<p>The earth is thus suffused with those mighty army generals of Vanara race whose physiques resembled the clusters of clouds and peaks of mountains, and who have emerged for the reason of helping Rama. Ramayana[1-17-37]</p>
</blockquote>
<p>The Ramayana epic is also the story of many other important characters, who were associated with Sri Rama’s journey of life.</p>
<p>From the foregoing, one can appreciate that, every human being can benefit immensely, by reading the Ramayana epic{all its verses}, as it pictures the whole gamut of human life. </p>
<p>The Ramayana epic, throws light on the duties and responsibilities of humans, in various roles as father, mother, husband, wife, brother, sister, son, daughter,etc. </p>
<p>In addition, it also throws light on the duties of individuals as master, subordinate, teacher, pupil and so on.</p>
<p>There are many verses in the Ramayana with enriching teachings. These teachings can be applied practically, in day–to-day lives. </p>
<p>Few of the verses that one can refer to, which will enrich life in general, are as follows.</p>
<h2>VERSES</h2>
<blockquote>
<p>1.दुर्लभम् हि सदा सुखम् ||{from २-१८-१३}
Durlabham hi sadaa sukham</p>
<p>To be happy always is something which is difficult to achieve.That is to say, happiness and sorrow alternate in one’s life and there cannot be uninterrupted happiness alone.</p>
<p>2.सत्यम् एव ईश्वरो लोके सत्यम् पद्मा समाश्रिता |
सत्य मूलानि सर्वाणि सत्यान् न अस्ति परम् पदम् || २-१०९-१३</p>
<p>Satyameveshwaro loke satyam padma samashrita.
Satya moolani sarvaani satyaan na asti paramapadam.</p>
<p>Truth is God and all virtues follow truth. All are rooted in truth there is nothing higher than truth."</p>
<p>3.कुलीनम् अकुलीनम् वा वीरम् पुरुष मानिनम् |
चारित्रम् एव व्याख्याति शुचिम् वा यदि वा अशुचिम् || २-१०९-४</p>
<p>Kuleenam akuleenam vaa veeram purushamaaninam
Charitrameva vyaakhyaati shuchim vaa yadi vaashuchim </p>
<p>One's conduct explains whether one belongs to a good family or a bad family, valiant or arrogant and chaste or unchaste.</p>
<p>4.न सुप्रतिकरम् तत् तु मात्रा पित्रा च यत् कृतम् ||{from २-१११-९} </p>
<p>Na supratikaram tat tu maatraa pitraa cha yatkrutam</p>
<p>It is difficult for the children to repay the debt of what the mother and the father have done to bring them up.</p>
<p>5.उत्साहो बलवान् आर्य नास्ति उत्साहात् परम् बलम् |
सः उत्साहस्य हि लोकेषु न किंचित् अपि दुर्लभम् || ४-१-१२१</p>
<p>Utsaaho balavaan aarya naasti utsaahaat param balam
Sotsaahasya hi lokeshu na kinchid api durlabham.</p>
<p>Vehemence is might, oh, noble one, there is no superior might than vehemence and to him with vehemence there is no impossibility in the world, even the slightest. </p>
<p>6.अनिर्वेदम् च दाक्ष्यम् च मनसः च अपराजयम् |
कार्य सिद्धि कराणि आहुः तस्मात् एतत् ब्रवीमि अहम् || ४-४९-६ </p>
<p>Anirvedam cha daakshyam cha manasashchaaparaajayam
Karyasiddhikaraanyaahuh tasmaat ethat bravimi aham. </p>
<p>Insistency, ingenuity and indomitability of heart are said to be the causes for achieving results, therefore I am speaking all this.</p>
<p>7.न विषादे मनः कार्यम् विषादो दोषवत्तरः |
विषादो हन्ति पुरुषम् बालम् क्रुद्ध इव उरगः || ४-६४-९ </p>
<p>Na vishaade manah kaaryam vishaado doshavattarah
Vishaado hanti purusham baalam kruddhah ivoragah</p>
<p>Loosing heart to dismay is an unworkability, because dismaying itself is detrimental, and dismay alone ruins a person, as a vicious viper unworkably ruins an innocent child.</p>
<p>8.कल्याणी बत गथा इयम् लौकिकी प्रतिभाति मे |
एहि जीवन्तम् आनदो नरम् वर्ष शतात् अपि || ५-३४-६ </p>
<p>Kalyaanee bata gaathheyam laukikee prathibhaati me
Ethi jeevantam aanando naram varsha shataadapi</p>
<p>Joy rushes to surviving man even though (it be) at the end of a hundred years- this popular adage appears true and auspicious for me.</p>
<p>9.कौसल्या सुप्रजा राम पूर्वा संध्या प्रवर्तते |</p>
<p>उत्तिष्ठ नर शार्दूल कर्तव्यम् दैवमाह्निकम् || १-२३-२</p>
<p>Fortunate is Kausalya to beget you as her son Rama... get up oh, tigerly-man, eastern aurora is emerging, daytime tasks towards gods are to be performed. [1-23-2]</p>
<p><strong>The foregoing sloka, at Sl 9, is also the 1 st sloka of Sri Venkateshwara Suprabhatam, which is a prayer.</strong></p>
<p>10.यद् अत्रभवतः किंचित् शक्यम् कर्तुम् प्रियम् मया |</p>
<p>प्राणान् अपि परित्यज्य सर्वथा क्ऱ्तम् एव तत् || २-१९-२१</p>
<p>If I have to do whatever action is dearer to my revered father, that action is just done in all respects even by renouncing life.</p>
<p>11.सा वीत शोका व्यपनीत तन्द्री |
शान्त ज्वरा हर्ष विबुद्ध सत्त्वा |</p>
<p>अशोभत आर्या वदनेन शुक्ले |
शीत अन्शुना रात्रिः इव उदितेन || ५-२९-८</p>
<p>Free from sorrow, her weariness removed, her mental affliction alleviated and her consciousness awakened with exaltation, that esteemed lady (Goddess Seetha) looked splendid with her countenance, as a night with the moon appears during the bright fortnight.</p>
<p>12.अशास्त्रविदुषाम् तेषाम् कार्यम् नाभिहितं वचः |</p>
<p>अर्थशास्त्रानभिज्ञानाम् विपुलाम् श्रियमिच्छताम् || ६-६३-१५</p>
<p>The words spoken by those who did not know the scriptures, who do not recollect the books dealing with practical life and who covet for abundant wealth are not to be implemented.</p>
<p>13.तस्य भूयो विशेषेण मैथिली जनक आत्मजा |</p>
<p>देवताभिः समा रूपे सीता श्रीः इव रूपिणी || १-७७-२८</p>
<p>In her mien Seetha is identical with goddesses, and she is like personified Goddess Lakshmi, thus she is the reshaped Divine Prosperity, and as she hails from Holy Mithila she shall be held Holy, and since she is the daughter of Janaka, a loftiest sagacious and invincible king, she is sagely and stately, besides being shapely, and she with all these heaps of natural traits and characteristics, Seetha is rejoicing the heart of Rama. [1-77-28b, c]</p>
<p>14.वाच्यावाच्यम् प्रकुपितो न विजानाति कर्हिचित् |</p>
<p>नाकार्यमस्ति क्रुद्धस्य नावाच्यम् विद्यते क्वचित् || ५-५५-५</p>
<p>An agitated person ever does not know which appropriate words are and which are forbidden words to be uttered. For enraged persons, there is neither an improper act nor ever an improper word to be spoken.</p>
</blockquote>
<p>The study of the Ramayana is also the study of <strong>“Eternal Truths in Action”</strong>, as performed by Sri Rama, in the Ramayana.</p>
<p>Reference links:- </p>
<p>(1) <a href="http://sg.inflibnet.ac.in/bitstream/10603/95117/9/09_chapter3.pdf" rel="nofollow noreferrer">http://sg.inflibnet.ac.in/bitstream/10603/95117/9/09_chapter3.pdf</a></p>
<p>(2) <a href="http://www.valmikiramayan.net/utf8/vr_index.htm" rel="nofollow noreferrer">http://www.valmikiramayan.net/utf8/vr_index.htm</a></p>
<p>(3) <a href="https://archive.org/details/TheAdhyatmaRamayana" rel="nofollow noreferrer">https://archive.org/details/TheAdhyatmaRamayana</a></p>
<p>(4) <a href="http://www.valmikiramayan.net/utf8/baala/sarga17/bala_17_frame.htm" rel="nofollow noreferrer">http://www.valmikiramayan.net/utf8/baala/sarga17/bala_17_frame.htm</a></p>
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<p>I am very excited because yesterday I was viewing a Geeta shloka from a Mahabharata video present on YouTube. In the shloka, Krishna says to Arjuna:</p>
<blockquote>
<p>Partha, every time, you and me are present on the earth. It has never happened that you and me were not present.</p>
</blockquote>
<p>So in this context, is Krishna present on the earth? If yes, where is he? Why he is not coming near people?</p>
| 14724 | 14722 | 7 | 2 | 14722 | 11 | Is Vishnu present in the current time? | 3 | 14724 | <p>I think you are referring to <a href="http://www.bhagavad-gita.us/bhagavad-gita-2-12/">verse 2.12</a>.</p>
<blockquote>
<p>न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपा | <br>न चैव न भविष्याम: सर्वे
वयमत: परम् || 12|| <br></p>
<p>na tvevāhaṁ jātu nāsaṁ na tvaṁ neme janādhipāḥ <br> na chaiva na
bhaviṣhyāmaḥ sarve vayamataḥ param <br></p>
<p>Never was there a time when I did not exist, nor you, nor all these
kings; nor in the future shall any of us cease to be.</p>
</blockquote>
<p>This is how Adi Shankaracharya explains this verse. (Bhagavad Gita with commentary of Adishankaracharya translated by A Mahadeva Sastri).</p>
<blockquote>
<p>Never did I cease to exist ; on the other hand, I always did exist ;
that is, through the past bodily births and deaths, I always existed.
So also, never did you cease to exist ; on the other hand, you always
did exist. So, never did these rulers of men cease to exist ; on the
other hand, they always did exist. So, neither shall we ever cease to
exist ; on the other hand, we shall all certainly continue to exist
even after the death of these bodies. As the Self, the Atman, we are
eternal in all the three periods of time (past, present and future).</p>
<p>The meaning is that even in all the three times (past, present and
future) we are eternal in our nature as the Self. The plural number
(in we) is used following the diversity of the bodies, but not in the
sense of the multiplicity of the Self.</p>
</blockquote>
<p>According to Advaita, Nirguna Brahman alone exits and rest all dualities are just MAYA. Nirguna Brahman when seen through Maya appears as various dualities (good&bad, heat&cold, etc) and <strong>in reality, Atman is Nirguna Brahman</strong>. Lord Krishna/Brahman says that they both as self (Atman) exists eternally.</p>
<blockquote>
<p>If yes, where is He? Why he is not coming near people?</p>
</blockquote>
<p>He is everywhere as He is the only eternal Truth. You must realize to know your true identity of Atman/Brahman. When required, He will indeed come to His true devotees in <strong>Physical form</strong>.</p>
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<p>There are many different sects in Hinduism,like Vaishnavism,Shaivaism and Shaktism.Some sects,like Vaishnavism and Shaivaism,have different branches like Gaudiya Vaishnavism,which glorifies Krishna and not Vishnu as the supreme lord, and Pasupata Shaivaism,which is the oldest school of Shaivaism which is followed by ascetics.Are there any branches/schools of Shaktism as well?</p>
| 20173 | 14749 | 14 | 2 | 14749 | 8 | What are the different branches of Shaktism? | 4 | 20173 | <p>One of the major Tantrik scripture is called the <strong>VishnukrAntA</strong>. It has within itself several other major Tantik scriptures like <strong>Nila Tantram, Niruttara Tantram</strong> and many others.</p>
<p>Now, AFAIK, it's only in the Niruttara Tantram, that the Shakti Deities are classified into two groups- Sri Kula and KAli Kula.</p>
<p>Here are the relevant verses:</p>
<blockquote>
<p>KAli tArA raktakAli bhuvana mahishamardini |<br> TriputA tvaritA durgA
vidyA prtyangirA tathA ||<br> <strong>KAlikulam smakhyAtam</strong> sri kulam cha parama |<br>
Sundari bhairavi bAlA bagala kamalApi cha ||<br> DhumAvati cha mAtangi
vidyA swapnAvati priye |<br> Madhumati mahAvidyA <strong>sri kulam paribhAshitam</strong>
||</p>
<p>..............</p>
<p>The ten Goddesses famous as being belonging to the KAli Kula (the
family or group of KAli) are- KAli, TArA, RaktakAli, Bhuvaneswari,
Mahishamardini, TriputA, TvaritA, DurgA, VidyA and PratyangirA. And
the ten Goddesses who belong to the Sri Kula are- [TripurA] Sundari, [TripurA] Bhairavi, BAla [Tripura Sundari],
Bagalamukhi, KamalA, DhumAvati, MAtangi, SwapnAvati, Madhumati and
MahAvidya. </p>
<p><strong>Niruttara Tantram Patala 1, Verses 6-8.</strong></p>
</blockquote>
<p>So, based on this there emerged two different sects. In the KAli Kula, the principle Deities are KAli, TArA, DurgA etc whereas in the Sri Kula they are Goddess LalitA, TripurA Bhairavi, BAlA TripurA Sundari etc.</p>
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<p>After the upanayana ritual, boys from the upper three varnas are able to receive knowledge from the Vedas. What about girls? Does this affect their karma?</p>
| 14825 | 14823 | 10 | 2 | 14823 | 10 | Are girls allowed to learn the Vedas? | 4 | 14825 | <p>Yes, females are allowed to read the Vedas. I am posting a passage from a famous 14th century text(Jivanmuktiviveka of Vidyaranya) which shows the importance of women Rishis in the formulation of the present day Hinduism and the equal rights enjoyed by women in Hinduism..</p>
<blockquote>
<p>Renunciation is mentioned in the Taittiriya and other Upanishads:
'Some have attained immortality, not by acts, nor by offspring, nor by
wealth, but by renunciation alone' (Kaivalya Upanishad., 3). Females
also are entitled to this kind of renunciation. The Caturdharike of
the Mokshadharma, by using the word bhikshuki (female mendicant) with
reference to the lady in question, when dealing with the controversy
between Sulabha and janaka, indicated that <strong>females may renounce before
marriage</strong>, or after the death of their husband and may go about as
religious mendicants, <strong>may learn and hear the sastras dealing with
moksha (namely the Upanishad and cognate literature)</strong>, may meditate
upon the atman in seclusion and assume the emblems of tri-danda, etc.
In the wake of the argument in the Devatadhikarana (the section about
devata) in the fourth chapter of the third book of the Sarirakabhasya,
wherein a discussion has been started relating to the rights of a
widower (to such renunciation), the name of the lady Vacaknavi has
also been mentioned. These references go to strengthen the right
claimed by Maitreyi, the wife of Yajnavalkya, of whom she inquires in
the words: 'Of what use would such (wealth) be to me, if the
possession of such would not render me immortal? Tell me whatever your
worship knows,as to what I should do, in order to be free from
mortality' (Brihadaranyaka Upanishad 4.5.4).</p>
</blockquote>
<p><strong>Jivanmuktiviveka of Vidyaranya</strong> translated by S. Subrahmanya Sastri and T.R. Srinivasa Ayangar, Chapter 1, Vividisa-samnyasa: The Renunciation of the Seeker</p>
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<p>In India a lot of women(both married & unmarried) fast for religious purposes.</p>
<p>Many Vratas are there all throughout the year viz:- Varalakshmi Vrata,Mangala Gowri Vrata,Rishi Panchami Vrata(specifically done by ladies)etc.</p>
<p>But I found the following surprising sloka from the Parasara Smriti which says that <strong>a married woman if fasts reduces the lifetime of her husband and eventually goes to hell.</strong></p>
<p><strong>Chapter 4,Sloka 17.</strong></p>
<blockquote>
<p>Pathou Jivati Ya NaaryuPoshyavratamaachareth<br> Ayusham Harate bhartuhu Saa
Naari Narakam Vrajeth.</p>
<p>Meaning-If a woman,during her husband's life,observes areligious vow
which involves a religious vow which involves a fast,that woman
thereby shortens her husband's life ,and after death goes to hell.</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/ANOxc.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/ANOxc.jpg" alt="enter image description here"></a></p>
<p>Similar slokas are there in other Smritis as well.For example the Vishnu Smriti says:</p>
<blockquote>
<ol start="15">
<li>No sacrifice, no penance, and no fasting is allowed to women apart from their husbands; to pay obedience to her lord is the only means
for a woman to obtain bliss in heaven.
<strong>16. A woman who keeps a fast or performs a penance in the lifetime of her lord, deprives her husband of his life, and will go to
hell.(Vishnu Smriti XXV )</strong></li>
</ol>
</blockquote>
<p>What are the counter quotes from other Sastras?</p>
| 14871 | 14865 | 15 | 2 | 14865 | 15 | Are married women allowed to fast religiously(vrata)? | 3 | 14871 | <p>There are countless verses in scriptures which counter this verse. Parashara Smriti is a Smriti text and Puranas are also Smriti text thus they have equal authority. <strong>Thus we can counter this verse by using Puranic verses as Authority.</strong><br>
<br>
Although there are countless counter verses in every Puranas. I have here used only <strong>Padma Purana.</strong><br>
<br>
Padma Purana Brahma Khanda chapter 5 states:<br></p>
<blockquote>
<p>यानारिस्वामिसहितांकुर्याच्चहरिवासरम् ।<br>
सुपुत्राभर्तृसुभगाभवेत्साप्रतिजन्मनि ।।<br> <br>
<strong>That woman who along with her husband, would observe a fast on the day of (i.e. sacred to) Vishnu,</strong> would have good sons and would be a favourite wife of her husband in every existence.<br></p>
</blockquote>
<p>Similarly Padma Purana Shristi Khanda chapter 29 states:</p>
<blockquote>
<p>एवंसंवत्सरयावदुपोष्यविधिवन्नरः ।<br>
स्त्रीचनक्तंकुमारीचशिवमभ्यच्र्यभक्तितः ।।<br> <br>
Thus, for one year, a man or <strong>a woman or a maiden,</strong> having duly <strong>observed a fast at night</strong> and having devoutly worshipped Shiva for a year, should give a fully furnished
bed at the end of the vow. <br></p>
</blockquote>
<p>Similarly Padma Purana Shristi Khanda chapter 22 states:</p>
<blockquote>
<p>नरोवायदिवानारीसोपवासव्रतंचरेत् ।<br>
गर्भिणीसूतिकानक्तंकुमारीवाथरोगिणी ।।<br>
यदाऽशुद्धातदान्येनकारयेत्प्रयतास्वयम् ।<br>
इमामनंतफलदांयस्तृतीयांसमाचरेत् ।।<br>
कल्पकोटिशतंसाग्रंशिवलोकेमहीयते ।<br>
वित्तहीनोपिकुर्वीतयावद्वर्षमुपोषणम् ।।<br>
<br>
If a man or <strong>a woman</strong> observes the <strong>vow of fast,</strong> (if) a <strong>pregnant woman or if a woman recently delivered,</strong> or a maiden or a sick woman observes fast at night (he or she would get unending fruit). When impure (i.e. during menstruation), she, being restrained, should get it done by someone else. <strong>He, who observes (the vow of) this Ananta-phalada (giving unending fruit) Trtijd, is honoured in Shiva's world for a full crore of Kalpas.</strong><br></p>
</blockquote>
<p>Thus as that verse of Parashara Smriti contradicts with so many other verses of Puranas and nor it is supported by Vedic verses, So it can be rejected.</p>
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<p>Our Puranas and other Mahagranthas like Ramayana & the Mahabharata contains numerous examples of curses(saap)(& boons ofcourse) and how their effectiveness shape future events.</p>
<p>In Mahabharata itself we find many instances viz;Karna being cursed by his Guru Parasurama,Sri Krishna cursing Aswatthama ,Sri Krishna in turn getting cursed by Gandhari.And, all those curses fructified.</p>
<p>But that was Dwapara.What about Kali Yuga?</p>
<p>Are curses equally effective in this age as well?</p>
| 14954 | 14953 | 18 | 2 | 14953 | 16 | Are curses(saapa) effective in Kali Yuga? | 3 | 14954 | <p>As per the <a href="http://www.astrojyoti.com/pdfs/DevanagariFiles/13Parashara_Smriti.pdf" rel="noreferrer">Parashara Smriti</a>, curses(saapa) are effective in Kali Yuga as well very much like the previous 3 Yugas.Only difference being in the time after which the curses take effect.</p>
<p>For example,In Krita curses effect immediately,in Treta after 10 days,in Dwapara after a month whereas in Kali it takes <strong>1 year</strong> for the curse to take effect.</p>
<p>The exact Sloka which answers our query is Chapter 1,Sloka 27:</p>
<blockquote>
<p><strong>Krite Tatkaalikah saapah Tretaayaam Dasamirdinaih|| Dwapare Chaikamasena Kallou Sambatsarenatu||</strong></p>
<p><strong>A curse in Krita takes effect immediately,in Treta it does so in 10 days time,in Dwapara after 1 month and in Kali it takes effect after 1
year.</strong></p>
</blockquote>
<p><a href="https://i.stack.imgur.com/sJ04v.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/sJ04v.jpg" alt="enter image description here"></a></p>
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<p>How can a man completely get relieved of curses and sins he committed during his earthly life? Please quote from Hindu scriptures instead of vague answers.</p>
| 15034 | 14958 | 6 | 2 | 14958 | 1 | How can a man completely get relieved of curses and sins? | 4 | 15034 | <p>A man can be relieved from curses and sins completely he committed during his earthly life when he dies followed by his wife also dies in the same pyre and loses here life. This is the best parikara.
கணவன் செய்த எல்லா பாவங்களும், அவனுடைய மனைவி கணவனுடன் உடன்கட்டை ஏறுவதால் பரிகாரமாகி விடும். </p>
<p>Source Garuda puranam under prayaschitha chapter.</p>
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<p>Kriya Yoga is ancient technique of Yoga revived in modern times by immortal yogi <a href="https://en.wikipedia.org/wiki/Mahavatar_Babaji" rel="nofollow">Mahatavar Babaji</a>. Mahavatar Babaji imparted this knowledge to his disciple <a href="https://en.wikipedia.org/wiki/Lahiri_Mahasaya" rel="nofollow">Lahari Mahasaya</a> who in turn imparted this knowledge to <a href="https://en.wikipedia.org/wiki/Swami_Sri_Yukteswar_Giri" rel="nofollow">Yukteswara Giri</a>. Yukteswara Giri taught this Kriya Yoga knowledge to his disciple <a href="https://en.wikipedia.org/wiki/Paramahansa_Yogananda" rel="nofollow">Paramahamsa Yoganada</a> who made it famous through his book <a href="https://en.wikipedia.org/wiki/Autobiography_of_a_Yogi" rel="nofollow">Autobiography of a Yogi.</a></p>
<p>Here's how Paramahamsa Yogananda defines Kriya Yoga in his Autobiography:</p>
<blockquote>
<p>The Sanskrit root of Kriya is kri, to do, to act and react; the same
root is found in the word karma, the natural principle of cause and
effect. <strong>Kriya Yoga is thus "union (yoga) with the Infinite through a
certain action or rite."</strong> A yogi who faithfully follows its technique
is gradually freed from karma or the universal chain of causation.</p>
</blockquote>
<p>This Yoga techiques involves phyisical techniques such as Pranayama with Mudras. But Vaishnava traditions involve more <em>Bhakti</em> (sincere devotion) towards Lord Vishnu.</p>
<p>Is there any method to practice Kriya Yoga from Vaishnava perspective?</p>
| 14970 | 14969 | 4 | 2 | 14969 | 7 | How to practice Kriya Yoga from Vaishnava perspective? | 3 | 14970 | <p>Kriya Yoga is not alien to Vaishnavism. Jagatguru referred Kriya Yoga (Pranayama) when expounding Bhagavadgita to Arjuna. Bhagavadgita <a href="http://www.bhagavad-gita.us/bhagavad-gita-4-29/" rel="nofollow noreferrer">verse 4.29</a> talks about Pranayama which is part of Kriya Yoga.</p>
<blockquote>
<p>apāne juhvati prāṇaḿ<br> prāṇe ’pānaḿ tathāpare<br>
prāṇāpāna-gatī ruddhvā<br> prāṇāyāma-parāyaṇāḥ<br> apare
niyatāhārāḥ<br> prāṇān prāṇeṣu juhvati<br></p>
<p>Still others, who are inclined to the process of breath restraint to
remain in trance, practice by offering the movement of the outgoing
breath into the incoming, and the incoming breath into the outgoing,
and thus at last remain in trance, stopping all breathing. Others,
curtailing the eating process, offer the outgoing breath into itself
as a sacrifice.</p>
</blockquote>
<p>The procedure of Kriya Yoga is explained in detail in chapters 26 and 28, 29 of Vasudeva Mahatmya- Vaishnava Khanda of Skanda Purana.</p>
<p>Sri Narayana Rishi explains the Kriya Yoga to Narada as follows:</p>
<blockquote>
<p>Sri Näräyana said:</p>
<p>I. After sipping water and practising breath-control (with Oh bhür
etc.) and then with a composed mind, one should pay obeisance to one's
desired deities, and proclaim the time (tithi etc.) and place (of
worship).</p>
<p>2 After taking the solemn vow (the formal Sankalpa), "I shall perform
the worship of Väsudeva for the accomplishment of Ekänta Dharma," one
should then perform the procedural Nyäsa (i.e. assignment of the
various parts of the body to deities accompanied with prayers or
Mantras and corresponding gesticulations).</p>
</blockquote>
<p>After this, proper mantras should be recited based on Varna by imagining the resplendent Krishna and Radha.</p>
<blockquote>
<ol start="7">
<li><p>After sprinkling the articles of worship and one's own person with the water from the (worshiped) pitcher and after worshiping the conch
and the bell, one should perform the purification of the bhütas (i.e.
elements constituting the body).</p>
</li>
<li><p>After burning the (internal) sinful body with internal fire and wind, one remaining stable (in one's posture), should reflect upon the
identity of one's pure self with Brahman.</p>
</li>
<li><p>Then performing breath-control, one should, with concentrated mind, meditate upon Lord of the form of imperishable Brahman in one's
heart.</p>
</li>
<li><p>The lotus (i.e. the Yogic plexus) at the navel is in a drooping position like the flower of Kadali (plantain tree). Reflecting upon
the vital wind called Apäna, one should bring about its union with
the vital wind called Präna.</p>
</li>
<li><p>After bringing it in the hollow stalk of the lotus (the internal
path through which life breath proceeds upwards, the path of
Kundalini), one should pull in the upward direction that 'lotus'
along with that (breath). Making a loud sound it goes to the 'heart'
(known as hrtkamala). It fully blossoms there shiningly expanding in
the cavity of the heart.</p>
</li>
<li><p>In the mass of light (permeating that 'sky') one should meditate upon quiescent Sri Krishna, the Lord of Rädhikä who is the most
beautiful and outstanding, by his surpassing superior refulgence.</p>
</li>
</ol>
</blockquote>
<p><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/skanda-purana/vol-vii/chapter-62/topic-1" rel="nofollow noreferrer">This chapter</a> describes in detail forms of Radha and Krishna on whom one should mediate.</p>
<p>After worshiping mentally, now devotee should worship Idol of Vishnu with Bhakti. This is similar to normal pooja.</p>
<blockquote>
<ol>
<li><p>After worshiping him mentally with various articles (and services) of worship, the devotee should invoke him and establish (infuse) him
in the idol of Vishnu by Sthäpana Mudrä (i.e. a certain position of
fingers practiced in worship to indicate that the deity invoked is
established in the idol).</p>
</li>
<li><p>Then he should invoke the deities constituting him (i.e. his subordinate deities) by their respective separate Mantras or by their
names (which itself is a) mantra, and then should establish them well.</p>
</li>
<li><p>He should ring (or play upon) some musical instrument like the bell and others and should make a clapping sound. Presuming that the
deity has got up from sleep, he should brush (i.e. imagine to brush)
the teeth.</p>
</li>
<li><p>He should give water mixed with Syämäka (a rice-like corn), Visnukränta (a plant like Clitoria terntea), Dürvä grass and a lotus
as Pädya (water for washing the feet) to the Lord. Then in the water
meant for sipping as Arghya, he should put sandalpaste, rice-grains
with unbroken ends, flowers, ends of Darbha grass, gingelly seeds,
mustard seeds, barley seeds. Dürvä grass should be put after filling
the vessel for Arghya with water.</p>
</li>
</ol>
</blockquote>
<p>After that idol should be smeared with oil, offered Tulsi leaves and some Prasada, which is described in this chapter. After completing the above procedure one should mediate on Radha Krisha by invoking them into his heart.</p>
<blockquote>
<ol start="31">
<li>After meditating on the rest and after taking (permission) given by him reverently by head, one should establish as before the invoked
Rädhä and Krsna in the lotus of his heart and should send away all the
Anga-devas to their respective places.</li>
</ol>
</blockquote>
<p><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/skanda-purana/vol-vii/chapter-61/topic-1" rel="nofollow noreferrer">This chapter</a> further explains various Mantras of Vishnu on which a devotee should meditate.</p>
<p>Sri Narayana Rshi also explains Astanga Yoga, Pranayama and Kundalini Yoga (raising Kundalini through various Chakras by meditating of Keshava) in <a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/skanda-purana/vol-vii/chapter-62/topic-1" rel="nofollow noreferrer">this chapter</a>.</p>
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<p>Why are women not allowed at the shamshan ghat ? Can they perform the final rites of their parent if she is only child to their parents ?</p>
| 15028 | 14986 | 6 | 2 | 14986 | 4 | Why women are not allowed to attend Funerals | 4 | 15028 | <p>Prohibiting Women from entering Graveyards is <strong>ācāram more than a śāstra</strong>. Usually women are sensitive and cannot withstand the death of husbands and sons and family members. If they are allowed there they might take their own life out of agony. One such examples are Mādri died by falling in the cremation fire of Pāndu in Mahābhārata. In the biography of Narasimha Saraswati in Guru Charitra - a story in which a mother getting her dead son back is narrated in which she refuses to give dead body and gets ready to die along with him. Another story also in which a wife is ready to do sati sahagamanam along with her husband's dead body is also narrated in Guru Charitra. So to avoid such wrong happenings out of agony and grief, it has been kept as an ācāra, but there is no such prohibition in dharma śāstras.</p>
<p>As far as women performing rites is considered, they are allowed to do as stated by Garuḍa Purāṇam, Preta Kalpa Chapter Eight (<a href="http://sanskritdocuments.org/doc_purana/garuDapurANa.pdf">Source 1</a> and <a href="https://ia600207.us.archive.org/19/items/GarudaPuranaEnglishMotilal3VolumesIn1/Garuda%20Purana%20English%20-%20Motilal%20-%203%20Volumes%20in%201.pdf">Source 2</a>)</p>
<blockquote>
<p>गरुड उवाच -</p>
<p><strong>स्वामिन्कस्याधिकारोऽत्र सर्व एवौर्ध्वदेहिके</strong> । क्रियाः कतिविधाः
प्रोक्ता वदैतत्सर्वमेव मे ॥ १ ॥</p>
<p>garuḍa uvāca -</p>
<p><strong>svāminkasyādhikāro'tra sarva evaurdhvadehike</strong> । kriyāḥ katividhāḥ
proktā vadaitatsarvameva me ॥ 1 ॥</p>
<p>Garuda said - </p>
<p><strong>O Lord, now tell me who are authorized to perform obsequies</strong> and what
are the methods of performance prescribed in the śāstras. </p>
<p>श्रीकृष्ण उवाच - </p>
<p>पुत्रः पौत्रः प्रपौत्रो वा तद्भ्राता भ्रातृसन्ततिः ।
सपिण्डसन्ततिर्वापि क्रियार्हाः खग ज्ञातय ॥ २ ॥</p>
<p>śrīkṛṣṇa uvāca - </p>
<p>putraḥ pautraḥ prapautro vā tadbhrātā bhrātṛsantatiḥ ।
sapiṇḍasantatirvāpi kriyārhāḥ khaga jñātaya ॥ 2 ॥</p>
<p>Sri Krishna (The Lord) said - </p>
<p>Son, Grandson, Great grandson, his brother and brother's progeny, so
also sapiṇḍa progeny - all these are authorized to perform the
obsequies.</p>
<p>तेषामभावे सर्वेषां समानोदकसन्ततिः । कुलद्वयेऽपि चोच्छिन्ने
<strong>स्त्रीभिः</strong> कार्याः क्रियाः खग ॥ ३ ॥</p>
<p>teṣāmabhāve sarveṣāṃ samānodakasantatiḥ । kuladvaye'pi cocchinne
<strong>strībhiḥ</strong> kāryāḥ kriyāḥ khaga ॥ 3 ॥</p>
<p>In their absence, samānodaka progeny can perform the rite. <strong>If both
the families are maleless the women should perform the obsequies.</strong></p>
<p>इच्छयोच्छिन्नबन्धश्च कारयेदवनीपतिः । पूर्वाः क्रिया मध्यमाश्च तथा
चैवोत्तराः क्रियाः ॥ ४ ॥</p>
<p>icchayocchinnabandhaśca kārayedavanīpatiḥ । pūrvāḥ kriyā madhyamāśca
tathā caivottarāḥ kriyāḥ ॥ 4 ॥</p>
<p>In the absence any family or relative, the king may perform all the
rites - the preliminary, the middling and the final.</p>
</blockquote>
<p>Also, the <a href="https://archive.org/details/garuapurasroddh00subrgoog">Garuḍa Purāṇam Sāroddhāra</a> (Essence of Garuḍa Purāṇam, considered equivalent to Garuḍa Purāṇam and recited widely) in its Chapter 11 (śloka 18) says</p>
<blockquote>
<p><strong>स्त्री</strong> वाऽथ पुरुषः कश्चिदिष्टस्य कुरुते क्रियाम् । अनाथप्रेतसंस्कारात्कोटियज्ञफमं लभेत् ॥</p>
<p><strong>strī</strong> vā'tha puruṣaḥ kaścidiṣṭasya kurute kriyām । <strong>anāthapretasaṃskārātkoṭiyajñaphalaṃ labhet</strong> ॥</p>
<p>A <strong>woman</strong> or man who performs the <strong>rites for anātha preta (unknown
person or friend) obtains the fruit of performing a crore (or
unlimited) sacrifices (yajña)</strong>. This (Regarding Anātha Preta rites)
is also said in Garuḍa Purāṇam, Preta Kalpa Chapter Thirty Eight
(śloka 40) as <strong>अनाथप्रेतसंस्कारः कोटियज्ञफलप्रदः</strong></p>
</blockquote>
<p>Hope this helps you.</p>
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<p>Bhagya is a Sanskrit word which means Destiny or Fortune, usually Blessed Destiny.</p>
<p>The origins of this Sanskrit word can be found in the Vedas.</p>
<p>Bhaga is referred to as a God who gifts Truth to a human being and guides the person towards Bliss.</p>
<p>It is understood that there is a Suktam by the name Bhagya Suktam in the Vedas.</p>
<p>What is Bhagya Suktam? What are the verses in Sanskrit? What is the translation in English?</p>
| 15037 | 15026 | 3 | 2 | 15026 | 2 | Bhagya Suktam and translation in English | 3 | 15037 | <blockquote>
<p><strong>ॐ</strong></p>
<p><strong>परातरग्निं परातरिन्द्रं हवामहे परातर्मित्रावरुणाप्रातरश्विना |</strong></p>
<p><strong>परातर्भगं पूषणं बरह्मणस पतिं परातः सोममुत रुद्रं हुवेम ||</strong></p>
<p><strong>Aum</strong></p>
<p><strong>prātaraghniṃ prātarindraṃ havāmahe prātarmitrāvaruṇāprātaraśvinā |</strong></p>
<p><strong>prātarbhaghaṃ pūṣaṇaṃ brahmaṇas patiṃ prātaḥ somamuta rudraṃ huvema ||</strong></p>
<p>MEANING In English:</p>
<p>AGNI at dawn, and Indra we invoke at dawn, and Varuṇa and Mitra, and
the Aśvins twain.</p>
<p>Bhaga at dawn, Pūṣan, and Brahmaṇaspati, Soma at dawn, Rudra we will
invoke at dawn.</p>
<p>अर्थ हिंदी में: </p>
<p>हम प्रात : के समय पर अग्नि , वरुण ,इन्द्र ,मित्र ,अश्विन कुमार ,भग ,
पूष,ब्रह्मनास्पति ,सोम ,रूद्र का आवाहन करते हैं</p>
<p><strong>परातर्जितं भगमुग्रं हुवेम वयं पुत्रमदितेर्यो विधर्ता |</strong></p>
<p><strong>आध्रश्चिद यं मन्यमानस्तुरश्चिद राजा चिद यं भगं भक्षीत्याह ||</strong></p>
<p><strong>prātarjitaṃ bhaghamughraṃ huvema vayaṃ putramaditeryo vidhartā |</strong></p>
<p><strong>ādhraścid yaṃ manyamānasturaścid rājā cid yaṃ bhaghaṃ bhakṣītyāha ||</strong></p>
<p>Meaning in English :</p>
<p>We will invoke strong, early-conquering Bhaga, the Son of Aditi, the
great supporter:</p>
<p>Thinking of whom, the poor, yea, even the mighty, even the King
himself says, Give me Bhaga</p>
<p>अर्थ हिंदी में: </p>
<p>हम शक्तिशाली , युद्ध में जीतने वाले भग का आवाहन करते हैं जिनके बारे
में सोचकर राजा भी कहते हैं की हमें भग दीजिये</p>
<p><strong>भग परणेतर्भग सत्यराधो भगेमां धियमुदवा ददन नः |</strong></p>
<p><strong>भग पर णो जनय गोभिरश्वैर्भग पर नर्भिर्न्र्वन्तः सयाम ||</strong></p>
<p><strong>bhagha praṇetarbhagha satyarādho bhaghemāṃ dhiyamudavā dadan naḥ |</strong> </p>
<p><strong>bhagha pra ṇo janaya ghobhiraśvairbhagha pra nṛbhirnṛvantaḥ syāma ||</strong></p>
<p>Meaning In English</p>
<p>Bhaga our guide, Bhaga whose gifts are faithful, favour this song, and give us wealth, O Bhaga. Bhaga, augment our store of kine and
horses, Bhaga, may we be rich in men and heroes.</p>
<p>अर्थ हिंदी में: </p>
<p>हे भग हमारा मार्गदर्शन करें ,आपके उपहार अनुकूल हैं ,हमें ऐश्वर्य
दीजिये हे भग ! हमें घोडे {सवारी } और योधा रिश्तेदार दीजिये</p>
<p><strong>उतेदानीं भगवन्तः सयामोत परपित्व उत मध्ये अह्नाम |</strong></p>
<p><strong>उतोदिता मघवन सूर्यस्य वयं देवानां सुमतौ सयाम ||</strong></p>
<p><strong>utedānīṃ bhaghavantaḥ syāmota prapitva uta madhye ahnām |</strong></p>
<p><strong>utoditā maghavan sūryasya vayaṃ devānāṃ sumatau syāma ||</strong></p>
<p>Meaning In English</p>
<p>So may felicity be ours at present, and when the day approaches, and
at noontide;</p>
<p>And may we still, O Bounteous One, at sunset be happy in the Deities'
loving-kindness.</p>
<p>अर्थ हिंदी में: </p>
<p>कृपा कीजिये कि अब हमें सुख-चैन मिले , और जैसे जैसे दिन बढ़ता जाये ,
जैसे -जैसे दोपहर हो , शाम हो हम देव कृपा से प्रसन्न रहे </p>
<p><strong>भग एव भगवानस्तु देवास्तेन वयं भगवन्तः सयाम |</strong></p>
<p><strong>तं तवा भग सर्व इज्जोहवीति स नो भग पुरेता भवेह ||</strong></p>
<p><strong>bhagha eva bhaghavānastu devāstena vayaṃ bhaghavantaḥ syāma |</strong></p>
<p><strong>taṃ tvā bhagha sarva ijjohavīti sa no bhagha puraetā bhaveha ||</strong></p>
<p>Meaning In English :</p>
<p>May Bhaga verily be bliss-bestower, and through him, Gods! may
happiness attend us.</p>
<p>As such, O Bhaga, all with might invoke thee: as such be thou our
Champion here, O Bhaga.</p>
<p>अर्थ हिंदी में: </p>
<p>हे भग आप परमानंद प्रदान करें और आपके द्वारा देव हमें प्रसन्नता से
स्वीकार करें हे भग हम आपका आवाहन करते हैं ,आप यहाँ हमारे साथ आयें</p>
<p><strong>समध्वरायोषसो नमन्त दधिक्रावेव शुचये पदाय |</strong></p>
<p><strong>अर्वाचीनं वसुविदं भगं नो रथमिवाश्वा वाजिन आ वहन्तु ||</strong></p>
<p><strong>samadhvarāyoṣaso namanta dadhikrāveva śucaye padāya |</strong></p>
<p><strong>arvācīnaṃ vasuvidaṃ bhaghaṃ no rathamivāśvā vājina ā vahantu ||</strong></p>
<p><strong>Meaning In English :</strong></p>
<p>To this our worship may all Dawns incline them, and come to the pure
place like Dadhikrāvan.</p>
<p>As strong steeds draw a chariot may they bring us hitherward Bhaga who
discovers treasure</p>
<p>अर्थ हिंदी में: </p>
<p>इस प्रकार प्रतिदिन भग यहाँ आयें {पवित्र स्थान जैसे दधिक्रावन }जैसे
शक्तिशाली घोड़े रथ को खींचते हैं वैसे ही भग का यहाँ आवाहन किया जाये</p>
<p><strong>अश्वावतीर्गोमतीर्न उषासो वीरवतीः सदमुछन्तु भद्राः |</strong></p>
<p><strong>घर्तं दुहाना विश्वतः परपीता यूयं पात ... ||</strong></p>
<p><strong>aśvāvatīrghomatīrna uṣāso vīravatīḥ sadamuchantu bhadrāḥ |</strong></p>
<p><strong>ghṛtaṃ duhānā viśvataḥ prapītā yūyaṃ pāta ... ||</strong></p>
<p>Meaning In English</p>
<p>May blessed Mornings dawn on us for ever, with wealth of kine, of
horses, and of heroes,</p>
<p>Streaming with all abundance, pouring fatness. Preserve us evermore,
ye Gods, with blessings.</p>
<p>अर्थ हिंदी में:</p>
<p>इस प्रकार कृतार्थ सुबह हमें प्राप्त हो हमें हमें घोडे और योधा
रिश्तेदार प्राप्त हो हे देव हमें अपने आशीर्वाद दीजिये</p>
</blockquote>
<p><a href="http://vedicsuktams.blogspot.in/2011/03/bhagya-suktam-rigved-7-41.html" rel="nofollow">Source</a></p>
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<p>What is Hinduism's view on porn?</p>
<p>Please include verses to back it up.
If there are no verses than what are the opinions of general public or people known in the research area?</p>
<p><a href="https://en.wikipedia.org/wiki/Religious_views_on_pornography#Hinduism">https://en.wikipedia.org/wiki/Religious_views_on_pornography#Hinduism</a></p>
| 15336 | 15138 | 29 | 2 | 15138 | 44 | What is Hinduism's view on porn? | 5 | 15336 | <p>In Hinduism we have the concept of "Ashtavidha Mithuna" .i.e 8 forms of copulation all of which are equivalent or equally important in a given context .</p>
<p>For example,from the book <a href="http://www.kamakoti.org/kamakoti/dharmasindhu/bookindex.php" rel="noreferrer">Essence of Dharma Sindhu</a> :</p>
<blockquote>
<p>During the Upavaasa time(fasting time), one should not take water too
many times, should not chew betel leaves/nuts, should not sleep, nor
resort to <strong>Ashtavidha Mithuna</strong> ie. <strong>think of sex, hear provocative
songs, viewing objectionable material</strong>, secret gossip, take vows and
decisions and refrain from acts other than related to devotion.</p>
</blockquote>
<p>The <a href="http://www.yoga-age.com/modern/brahma.html" rel="noreferrer">Daksha Smriti</a> says:</p>
<blockquote>
<p>Thinking of a woman or her picture, praising a woman or her picture,
sporting with a woman or her picture, glancing at a woman or her
picture, secretly talking to a woman, thinking of a sinful action
towards a woman actuated by sensuality, determining upon the sinful
action, and bodily action resulting in the discharge of semen are the
eight characteristics of copulation; and Brahmacharya is quite
contrary to all these eight indications.</p>
</blockquote>
<p>Now,viewing/reading pornography comes under one or more types(of copulation) given above.
So,the point is, if one form of copulation is objectionable in a given context then any other 7 forms are equally objectionable.</p>
<p><strong>Hence, if doing actual copulation is offensive or objectionable in a context/situation then viewing porn is equally offensive or objectionable in that context/situation.</strong></p>
<p><strong>For example,in Hinduism "Parastreegamana" (having sex with other's wife ) is a sin.So ,whatever i have posted above would imply that, viewing pornography(which is nothing but watching a parastree, or someone who's not one's wife, having sex) is also a similar kind of sin.</strong></p>
<p>Edit-The following texts are taken from an abridged version Yajnavalkya Smriti:</p>
<blockquote>
<ol start="36">
<li><p>A householder should preferably wear a white cloth. Hair, moustache and nails shall he kept always clean. He should not take
food unless supervised by his wife.......</p></li>
<li><p><strong>He should never gaze at fire, sun, a nude woman, a woman engaged in a sexual act, wine, faeces, etc.</strong> He should never sleep with his
head to the west.</p></li>
</ol>
</blockquote>
<p><a href="https://i.stack.imgur.com/KtASG.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/KtASG.jpg" alt="enter image description here"></a></p>
<p>And more from the same Smriti:</p>
<blockquote>
<p>13 — 20. There are many Upapātakas (minor sins and turpitude).......
causing others to break their vow, selfish ventures, cohabitation with
an alcoholic, forsaking of one's study of Vedas, sacred fires, child,
and kinsmen, <strong>perusal of illegal and unholy literature,</strong> selling of
oneself or one's own wife, all these are Upapātakas.</p>
</blockquote>
<p>The above texts in bold have direct reference to pornography or sexually explicit materials i guess.And as per them,viewing pornography comes under "minor sins" or <em>Upapaatakas</em>.(<em>Mahapaatakas</em> are grave sins)</p>
<p>In Hinduism, maintaining Brahmacharya(celibacy) is of utmost significance for spiritual aspirants.</p>
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<p>Who has written Madhurashtakam and what is its meaning? Which deity is addressed in this ashtakam?</p>
| 15145 | 15143 | 6 | 2 | 15143 | 7 | Who has written Madhurashtakam and what is its meaning? | 3 | 15145 | <p><a href="http://www.greenmesg.org/mantras_slokas/sri_krishna-madhurashtakam-adharam_madhuram.php" rel="noreferrer">Madhurashtakam</a> was written by <a href="https://en.m.wikipedia.org/wiki/Vallabha_Acharya" rel="noreferrer">Vallabha Acharya</a>, the founder of the Pushti Marga and philosophy of Shuddhaadvaita. It is written in respect of Lord Krishna.</p>
<blockquote>
<p>अधरं मधुरं वदनं मधुरं नयनं मधुरं हसितं मधुरम् ।</p>
<p>हृदयं मधुरं गमनं मधुरं मधुराधिपतेरखिलं मधुरम् ॥१॥</p>
<p>Adharam Madhuram Vadanam Madhuram Nayanam Madhuram Hasitam Madhuram |</p>
<p>Hrdayam Madhuram Gamanam Madhuram Madhura-Adhipater-Akhilam Madhuram ||1||</p>
<p>Meaning:</p>
<p>1.1: (O Krishna) Your Lips are Sweet and Charming, Your Face is Sweet and Charming, Your Eyes are Sweet and Charming and Your Laughter is Sweet and Charming,</p>
<p>1.2: (O Krishna) Your Heart is Sweet and Charming and Your Going is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.</p>
<p>वचनं मधुरं चरितं मधुरं वसनं मधुरं वलितं मधुरम् ।</p>
<p>चलितं मधुरं भ्रमितं मधुरं मधुराधिपतेरखिलं मधुरम् ॥२॥</p>
<p>Vacanam Madhuram Caritam Madhuram Vasanam Madhuram Valitam Madhuram |</p>
<p>Calitam Madhuram Bhramitam Madhuram Madhura-Adhipater-Akhilam Madhuram ||2||</p>
<p>Meaning:</p>
<p>2.1: (O Krishna) Your Speech is Sweet and Charming, Your Nature is Sweet and Charming, Your Garments are Sweet and Charming and Your Bent Posture is Sweet and Charming,</p>
<p>2.2: (O Krishna) Your Walking is Sweet and Charming and Your Creation of Confusion is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.</p>
<p>वेणुर्मधुरो रेणुर्मधुरः पाणिर्मधुरः पादौ मधुरौ ।</p>
<p>नृत्यं मधुरं सख्यं मधुरं मधुराधिपतेरखिलं मधुरम् ॥३॥</p>
<p>Vennur-Madhuro Rennur-Madhurah Paannir-Madhurah Paadau Madhurau |</p>
<p>Nrtyam Madhuram Sakhyam Madhuram Madhura-Adhipater-Akhilam Madhuram ||3||</p>
<p>Meaning:</p>
<p>3.1: (O Krishna) Your Flute is Sweet and Charming, Your Flowers ( with Pollen ) are Sweet and Charming, Your Hands are Sweet and Charming and Your Feet are Sweet and Charming,</p>
<p>3.2: (O Krishna) Your Dance is Sweet and Charming and Your Friendship is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.</p>
<p>गीतं मधुरं पीतं मधुरं भुक्तं मधुरं सुप्तं मधुरम् ।</p>
<p>रूपं मधुरं तिलकं मधुरं मधुराधिपतेरखिलं मधुरम् ॥४॥</p>
<p>Giitam Madhuram Piitam Madhuram Bhuktam Madhuram Suptam Madhuram |</p>
<p>Ruupam Madhuram Tilakam Madhuram Madhura-Adhipater-Akhilam Madhuram ||4||</p>
<p>Meaning:</p>
<p>4.1: (O Krishna) Your Singing is Sweet and Charming, Your Drinking is Sweet and Charming, Your Eating is Sweet and Charming and Your Sleeping is Sweet and Charming,</p>
<p>4.2: (O Krishna) Your Form is Sweet and Charming and Your Mark on Forehead is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.</p>
<p>करणं मधुरं तरणं मधुरं हरणं मधुरं रमणं मधुरम् ।</p>
<p>वमितं मधुरं शमितं मधुरं मधुराधिपतेरखिलं मधुरम् ॥५॥</p>
<p>Karannam Madhuram Tarannam Madhuram Harannam Madhuram Ramannam Madhuram |</p>
<p>Vamitam Madhuram Shamitam Madhuram Madhura-Adhipater-Akhilam Madhuram ||5||</p>
<p>Meaning:</p>
<p>5.1: (O Krishna) Your Acts are Sweet and Charming, Your Carrying Over is Sweet and Charming, Your Stealing is Sweet and Charming and Your Divine Love Play is Sweet and Charming,</p>
<p>5.2: (O Krishna) Your Exuberance is Sweet and Charming and Your Relaxation is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.</p>
<p>गुञ्जा मधुरा माला मधुरा यमुना मधुरा वीची मधुरा ।</p>
<p>सलिलं मधुरं कमलं मधुरं मधुराधिपतेरखिलं मधुरम् ॥६॥</p>
<p>Gun.jaa Madhuraa Maalaa Madhuraa Yamunaa Madhuraa Viicii Madhuraa |</p>
<p>Salilam Madhuram Kamalam Madhuram Madhura-Adhipaterakhilam Madhuram ||6||</p>
<p>Meaning:</p>
<p>6.1: (O Krishna) Your Humming is Sweet and Charming, Your Garland is Sweet and Charming, Your Yamuna is Sweet and Charming and Your Waves (of Yamuna) is Sweet and Charming,</p>
<p>6.2: (O Krishna) Your Water (of Yamuna) is Sweet and Charming and Your Lotus is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.</p>
<p>गोपी मधुरा लीला मधुरा युक्तं मधुरं मुक्तं मधुरम् ।</p>
<p>दृष्टं मधुरं शिष्टं मधुरं मधुराधिपतेरखिलं मधुरम् ॥७॥</p>
<p>Gopii Madhuraa Liilaa Madhuraa Yuktam Madhuram Muktam Madhuram |</p>
<p>Drssttam Madhuram Shissttam Madhuram Madhura-Adhipaterakhilam Madhuram ||7||</p>
<p>Meaning:</p>
<p>7.1: (O Krishna) Your Gopis (Cowherd Girls) are Sweet and Charming, Your Divine Play is Sweet and Charming, Your Togetherness is Sweet and Charming and Your Setting Free is Sweet and Charming,</p>
<p>7.2: (O Krishna) Your Glance is Sweet and Charming and Your Courtesy is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.</p>
<p>गोपा मधुरा गावो मधुरा यष्टिर्मधुरा सृष्टिर्मधुरा ।</p>
<p>दलितं मधुरं फलितं मधुरं मधुराधिपतेरखिलं मधुरम् ॥८॥</p>
<p>Gopaa Madhuraa Gaavo Madhuraa Yassttir-Madhuraa Srssttir-Madhuraa |</p>
<p>Dalitam Madhuram Phalitam Madhuram Madhura-Adhipaterakhilam Madhuram ||8||</p>
<p>Meaning:</p>
<p>8.1: (O Krishna) Your Gopas (Cowherd Boys) are Sweet and Charming, Your Cows are Sweet and Charming, Your Staff is Sweet and Charming and Your Creation is Sweet and Charming,</p>
<p>8.2: (O Krishna) Your Breaking is Sweet and Charming and Your Making is Sweet and Charming; Everything about You is Sweet and Charming, O Lord of Sweetness.</p>
</blockquote>
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<p>This Wikipedia <a href="https://en.m.wikipedia.org/wiki/Agnihotra" rel="noreferrer">Link</a> provides only one line about Agnihotra. Its said that Agnihotra is very simple and easy , We can do Agnihotra at home on daily basis .So i would like to know more about Agnihotra in short like -:</p>
<p><strong>What is the procedure , what things we need to perform Agnihotra?</strong></p>
<p><strong>What's the timing and the mantra's associeated with Agnihotra?</strong> </p>
| 15223 | 15222 | 11 | 2 | 15222 | 6 | What is "Agnihotra"? | 3 | 15223 | <blockquote>
<p>Agnihotra is a process that uses healing fire to purify the
surroundings. The fire is prepared through a specific process, which
is performed twice a day – during the sunrise and the sunset. In other
words, Agnihotra is a ‘vedic yagna’ or a ritual that is mentioned in
the Vedas, which is followed by the class of “Nambudiri Brahmins” of
Kerala in India. There has been a worldwide increase in awareness
about the innumerable effects of Agnihotra homam in the recent past.</p>
<p>The procedure of Agnihotra incorporates preparation with Agnihotra kit
a small fire using cakes of cow dung in a tiny copper pyramid of
specific shape and size into which ghee and grains of rice are added
during the sunrise and the sunset. The significant part of the whole
process is the two mantras that are chanted while adding the ghee and
rice grains to the special fire, which is what is supposed to enhance
the power of the process. The entire process is said to release
tremendous energy in the surroundings.</p>
<p><strong>Working of Agnihotra</strong></p>
<ul>
<li>The copper and its pyramid shape generate negative ions, which clear the air of various hazardous particles.</li>
<li>Since cow dung is a natural and potential disinfectant, it reduces bacteria in the air and surroundings.</li>
<li>Pure ghee is a natural detox agent. Since ghee does not alter in weight or properties when burnt under appropriate conditions, it<br>
dissolves the toxic contents in the air.</li>
<li>Rice offers a balance of ying-yang effect and releases several ethereal oils during combustion, thereby setting off chemical<br>
reactions.</li>
<li>The chanting of the Agnihotra mantra in Sanskrit during the sunrise and the sunset creates resonance in line with the biorhythm and<br>
activates special vibrations. According to Vedas, mantras have<br>
potential effect on every aspect of human life and surroundings.<br>
There are specific mantras that can act upon specific aspects of<br>
human life.</li>
<li>Finally, the smoke from the homa binds harmful radiations in the air and neutralizes their radioactive effect.</li>
</ul>
<p><a href="https://i.stack.imgur.com/PcurJ.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/PcurJ.jpg" alt="enter image description here"></a></p>
<p><strong>Agnihotra Process Step by Step</strong></p>
<ul>
<li>Copper Pyramid – small size</li>
<li>Dried cow dung</li>
<li>Clarified and unsalted pure ghee from cow’s butter</li>
<li>Unpolished rice – 2 pinches</li>
<li>Timetable with exact time of the sunrise the and sunset</li>
</ul>
<p><strong>Process:</strong></p>
<ul>
<li>Ignite the fire at the appropriate time (5 minutes before the sunrise/sunset).</li>
<li>Take a few grains of unpolished rice in your left hand and apply a few drops of pure ghee to the rice and mix well.</li>
<li>Divide the smeared rice into two portions.</li>
</ul>
<p><strong>Morning Agnihotra</strong></p>
<p>At the exact time of sunrise, chant the morning mantra as follows: </p>
<pre><code> Sooryaya Swaaha Suryaya Idan Na mama |
Prajapataye Swaaha Prajapataye Idan Na mama |
</code></pre>
<p>Immediately after you utter swaaha in the first mantra, take one
portion of the rice (one pinch) and offer it to the fire. Similarly,
after you utter swaaha in the second mantra, offer the remaining rice
to the fire.</p>
<p><strong>Evening Agnihotra</strong></p>
<p>At the exact time of sunset, chant the mantra as follows:</p>
<pre><code> Agnaye Swaaha Agnaye Idam Na mama|
Prajapataye Swaaha Prajapataye Na mama|
</code></pre>
<p>Similar to the morning process, immediately on uttering swaaha both
times, offer the two portions of rice mixture respectively to the
fire.</p>
</blockquote>
<p><a href="http://zigverve.com/lifestyle/living-spirituality/agnihotra-mantras-process-effects-of-performing-agnihotra-homam/" rel="noreferrer">Source</a></p>
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<p><a href="https://en.wikipedia.org/wiki/Bibek_Debroy" rel="nofollow noreferrer">Bibek Debroy</a> in the article <a href="http://www.dailyo.in/arts/ten-sanskrit-texts-everyone-must-read/story/1/1067.html" rel="nofollow noreferrer">10 Sanskrit texts everyone must read</a> says:</p>
<blockquote>
<p>Valmiki Ramayana - Valmiki was the first Sanskrit poet. He invented the shloka. <strong>In roughly 25,000 shlokas</strong>, this is the first work of Sanskrit literature, though other Sanskrit texts pre-date Valmiki. This is beautiful poetry, especially in the first 6 kandas, and unlike classical Sanskrit literature, it is simple in structure, easily understood. Yes, the Ramayana is about Rama's journey and it has religious significance. But it is much more.</p>
</blockquote>
<p>And the homepage of <a href="http://www.valmikiramayan.net/ramayana.html" rel="nofollow noreferrer">valmikiramayan.net</a> says:</p>
<blockquote>
<p>Ramayana contains <strong>24,000 verses</strong> [sloka] arranged into numerous cantos [sarga] which are contained <strong>in 6 books</strong> as mentioned earlier.</p>
</blockquote>
<p>So what is the correct number of shlokas in Valmiki Ramayana including the Uttara Kanda?</p>
<p>When they say 24,000 or 25,000 verses, does it generally include the Uttara Kanda?<br><br></p>
<hr />
<p><em><strong>PS.</strong> I'm looking for well-researched answers, not copy-paste answers from random blogs.</em></p>
| 24442 | 15249 | 11 | 2 | 15249 | 3 | How many shlokas are there in Valmiki Ramayana? | 5 | 24442 | <p>The total number of ślokas in the Critical Edition of Vālmīki Rāmāyaṇa is only 18,670. In the non-critical versions of the epic, the number is consistently <em>around</em> 24,000.</p>
<p>Yes, the Uttara-kāṇḍa is also included in these counts.</p>
<p>From <em><a href="https://www.amazon.in/Valmiki-Ramayana-Vol-1-ebook/dp/B0774YJ3TG" rel="nofollow noreferrer">The Valmiki Ramayana: Volume 1</a></em> by Bibek Debroy:</p>
<blockquote>
<p>The table below shows the number of chapters and shlokas we have in the Critical Edition. The Critical text has 606 chapters, 106 more than the
500 sargas mentioned in the text itself. <strong>And there are 18,670 shlokas</strong>. If one considers chapters and shlokas from non-Critical versions,
irrespective of which version it is, there are almost 650 chapters and just over 24,000 shlokas. Compared to such non-Critical versions, very
few chapters have been excised from 'Bala', 'Ayodhya', 'Aranya', 'Kishkindha' or 'Sundara' kandas. The excision is primarily from 'Yuddha'
and 'Uttara' kandas. The excision of shlokas is uniformly spread throughout the kandas, though most excision, relatively speaking, is from
the 'Ayodhya', 'Yuddha' and 'Uttara' kandas.</p>
<pre><code>+------------------+------------------------+-------------------------+
| Name of kanda | Number of chapters | Number of shlokas |
+------------------+------------------------+-------------------------+
| Bala Kanda | 76 | 1941 |
| | | |
| Ayodhya Kanda | 111 | 3160 |
| | | |
| Aranya Kanda | 71 | 2060 |
| | | |
| Kishkindha Kanda | 66 | 1898 |
| | | |
| Sundara Kanda | 66 | 2487 |
| | | |
| Yuddha Kanda | 116 | 4435 |
| | | |
| Uttara Kanda | 100 | 2689 |
+------------------+------------------------+-------------------------+
| | | |
| Total | 606 | 18,670 |
| | | |
+------------------+------------------------+-------------------------+
</code></pre>
</blockquote>
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<p><a href="https://en.wikipedia.org/wiki/Brahmavadini" rel="nofollow noreferrer">Wikipedia</a> provides the names of some of the "<strong>Brahmavadinis" (ब्रह्मवादिनी)</strong> or female scholars of ancient times, who studied topics related to <strong>brahman (ब्रह्म)</strong> and took part in debates and discussions about brahman (ब्रह्म) similar to how men participated.</p>
<p>Example:</p>
<blockquote>
<p>Lopamudra, Ghosha, Sulabha, Maitreyi, Gargi etc.</p>
</blockquote>
<p>Apart from the above names, are there any other female "Bhramvadinies" mentioned in any of the Vedic or Upanishadic literature or scripture?</p>
<p>I would also like to know in brief about their works (literature) and any stories associated with these women, if any are available.</p>
| 15338 | 15318 | 13 | 2 | 15318 | 10 | Names of female scholars from Vaidic and Upanishadic times, or "Brahmavadinis" | 3 | 15338 | <p>According to Brihad Devata, 2.82-84 <a href="https://archive.org/details/brhaddevataattri01saunuoft" rel="nofollow noreferrer">Sanskrit Source</a> and <a href="https://archive.org/stream/brhaddevataattri01saunuoft/brhaddevataattri01saunuoft_djvu.txt" rel="nofollow noreferrer">English Transliteration Source</a>, there are several Brahmavadinis as follows:</p>
<blockquote>
<p>Ghosa Godha Visvavara Apalopanisan Nisat ;</p>
<p>Brahmajaya Juhur nama, Agastyasya svasaditih. [82]</p>
<p>Indrani cendramata ca Sarama Romasorvasi;</p>
<p>Lopamudra ca Nadyas ca Yami nari ca Sasvati .[83]</p>
<p>Srir Laksa Sarparajnl Vak Sraddha Medha ca Daksina;</p>
<p>Ratrl Surya ca Savitrl brahmavadinya Iritah. [84]</p>
</blockquote>
<ul>
<li>Ghosa: Name of the authoress of <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-x/suktha-i-to-l/suktha-39" rel="nofollow noreferrer">RV 5.39</a> and <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-x/suktha-i-to-l/suktha-40" rel="nofollow noreferrer">RV 5.40</a></li>
<li>Godha: Name of the authoress of a Sāman <a href="http://kjc-sv013.kjc.uni-heidelberg.de/dcs/index.php?contents=lemma&IDWord=124815" rel="nofollow noreferrer">Source</a></li>
<li>Visvavara: Name of the authoress of the hymn <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-v/topic-28" rel="nofollow noreferrer">RV 5.28</a></li>
<li>Apala: Name of the authoress of the hymn <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-viii/suktha-lxxxi-to-ciii/topic-91" rel="nofollow noreferrer">RV 8.91</a></li>
<li>Upanisat</li>
<li>Nisat</li>
<li>Juhu Brahmajaya: Name of the authoress of the hymn <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-x/suktha-ci-to-cxx/suktha-109" rel="nofollow noreferrer">RV 10.109</a></li>
<li>Agastyasya</li>
<li>Aditi: Name of the authoress of the hymn <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-iv/topic-18" rel="nofollow noreferrer">RV 4.18</a></li>
<li>Indrani: Name of the authoress of the hymn <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-x/suktha-li-to-c/suktha-86" rel="nofollow noreferrer">RV 10.86</a></li>
<li>Indramata</li>
<li>Sarama: Name of the reputed authoress of <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-x/suktha-ci-to-cxx/suktha-108" rel="nofollow noreferrer">RV 10.108</a></li>
<li>Romasa: Name of the reputed authoress of <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-i/topic-126" rel="nofollow noreferrer">RV 1.126,7</a></li>
<li>Oorvasi</li>
<li>Lopamudra: Name of the authoress of <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-i/topic-179" rel="nofollow noreferrer">RV 1.179</a></li>
<li>Nadya</li>
<li>Yami</li>
<li>Sasvati: Name of the authoress of <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-viii/suktha-i-to-xx/topic-1" rel="nofollow noreferrer">RV 8.1</a></li>
<li>Sri Lakshaa</li>
<li>Sarparajni</li>
<li>Vak</li>
<li>Sraddha</li>
<li>Medha</li>
<li>Daksina: Name of the authoress of <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-x/suktha-ci-to-cxx/suktha-107" rel="nofollow noreferrer">RV 10.107</a></li>
<li>Ratri</li>
<li>Surya Savitri: Name of the authoress of <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-x/suktha-li-to-c/suktha-85" rel="nofollow noreferrer">RV 10.85</a></li>
</ul>
<p>Except these, there are some others.</p>
<ul>
<li>Vasukrapatni: Name of the authoress of the verse <a href="http://www.hinduscriptures.in/scriptures/vedas/rig-veda/mandala-x/suktha-i-to-l/suktha-28" rel="nofollow noreferrer">RV 10.28.1</a></li>
</ul>
<p>I have also taken help from <a href="http://www.hindupedia.com/en/Women_as_Rishikas_in_the_Vedas" rel="nofollow noreferrer">Hindupedia.com</a> website.</p>
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<p>Christians claim the resurrection story to be very unique. Is there any story in Puranas , where anyone died and resurrected after dying. And also is there is any parallel story of someone raising people from the dead.</p>
| 15440 | 15431 | 11 | 2 | 15431 | 9 | Resurrection stories in Hindu scriptures? | 4 | 15440 | <p>There is One intersting story in <a href="http://www.valmikiramayan.net/utf8/yuddha/sarga120/yuddha_120_frame.htm" rel="noreferrer"> <strong>Valmiki Ramayna</strong></a> (Yuddha Kanda - Book Of War) about <strong>Resurrection of the Monkeys</strong> by Lord Indra , who were killed in the battle between Shree Rama and Ravana.</p>
<blockquote>
<p><strong>समुत्तिष्ठन्तु ते सर्वे हता ये युधि राक्षसैः | ऋक्षाश्च सह</strong>
<strong>गोपुच्छैर्निकृत्ताननबाहवः</strong> || ६-१२०-१३</p>
<ol start="13">
<li>te sarve = (Let) all those monkeys; R^ikShaashcha = and bears; gopuchchhaiH = along with long-tailed monkeys;ye hataaH = who
have been killed; yudhi = in battle;raakShasaiH = by the
demons; nikR^ittanana baahavaH = and whose heads and arms have been
severed;samuttiShThantu = be active again.</li>
</ol>
<p>"Let all those monkeys and bears along with long-tailed monkeys, <strong>who</strong>
<strong>have been killed in battle, by the demons and whose heads</strong> <strong>and arms</strong>
<strong>have been severed, be alive and active again</strong>."</p>
<p><strong>मत्प्रियेष्वभिरक्ताश्च न मृत्युं गणयन्ति ये | त्वत्प्रसादात्समेयुस्ते</strong>
<strong>वरमेतमहं वृणे</strong> || ६-१२०-८</p>
<ol start="8">
<li>te = those monkeys; ye = who; na gaNayanti = did not take into account; mR^ityum = their death; abhiraktaaH matpriyeShu = and who
were fond of doing favour to me; te sameyuH = let them get reunited;
(with their near and dear ones); tvatprasaadaat = by your
grace; aham = I; vR^iNe = seek; etam = this varam = boon (of you).</li>
</ol>
<p>"Those mokeys - who coutned death as nothing and who were fond of
doing favour to me - <strong>let them get re-united with their near and dear</strong>
ones by your grace. I seek this boon of you.</p>
</blockquote>
<p>The story in brief is -</p>
<blockquote>
<p>When Indra the lord of celestials asks Rama for a boon, Rama requested
Indra to bring back to life, all the monkeys who had lost their life
in the battle. Indra grants the boon and all the dead monkeys are
restored to life. The celestials disperse and the whole army of
monkeys enjoy their well-earned rest.</p>
</blockquote>
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<p>In Abrahamic religions, owning both ordinary and sex slaves was legal. What do Hindu scriptures say about owning people as slaves? Did Rama and Krishna free any slaves?</p>
| 15448 | 15446 | 10 | 2 | 15446 | 13 | Slavery in Hinduism | 6 | 15448 | <blockquote>
<p>There were no slaves in the Hindu world like the <strong>equivalent</strong> of it in
the western world</p>
</blockquote>
<p>The above statement is true.But we do have the concept of "dasa/dasi" or servants or (some translate it as) slaves.But they are not the same as say sex slaves or war slaves."Servant" is the more proper word here not "slave".</p>
<p>The dasa or dasis are there to help the householder in his daily duties/chores.In return they get shelter,wages,fooding etc.</p>
<p>Few references of slaves/servants/dasa/bhritya from Scriptures are given below:</p>
<blockquote>
<p>8.363. Yet he who secretly converses with such women, or with female <strong>slaves</strong> kept by one (master), and with female ascetics, shall be
compelled to pay a small fine.(Manu smriti)</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/T4O1Z.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/T4O1Z.jpg" alt="enter image description here"></a></p>
<blockquote>
<p>4.180. With his father and his mother, with female relatives, with a brother, with his son and his wife, with his daughter and with his
<strong>slaves</strong>, let him not have quarrels.(Manu smriti)</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/Dg81t.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/Dg81t.jpg" alt="enter image description here"></a></p>
<p>The following verse also shows that the dasas(servants/slaves) are to be treated with due respect:</p>
<blockquote>
<p>3.116. After the Brahmanas, the kinsmen, and the <strong>servants</strong> have dined, the householder and his wife may afterwards eat what remains.(Manu Smriti).</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/PIdPL.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/PIdPL.jpg" alt="enter image description here"></a></p>
<p>I have found further references in Parashara Smriti as well.</p>
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<p>I am asking this question from a modern perspective.</p>
<p>Do we consider the use of abusive words as "Vaani Hinsa"?</p>
<p>Is there any punishment for this and also does it affect our deeds (karma)?</p>
<p>And also can we use curse words for condemning bad or evil things?</p>
<p><a href="https://i.stack.imgur.com/2J8vxm.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/2J8vxm.jpg" alt="enter image description here"></a> </p>
<p><sub>Image source: Google images.</sub></p>
| 15467 | 15460 | 9 | 2 | 15460 | 10 | What do scriptures say about using swear or abusive words for cursing people? | 3 | 15467 | <p>Vidura discusses the importance of controlling one's speech</p>
<blockquote>
<p>To control speech, O king, is said to be most difficult. It is not
easy to hold a long conversation uttering words full of meaning and
delightful to hearers. Well-spoken speech is productive of many
beneficial results; and ill-spoken speech, O king, is the cause of
evils. A forest pierced by arrows, or cut down by hatchets may again
grow, but one’s heart wounded and censured by ill-spoken words never
recovereth. Weapons, such as arrows, bullets, and bearded darts, can
be easily extracted from the body, but a wordy dagger plunged deep
into the heart is incapable of being taken out. Wordy arrows are shot
from the mouth; smitten by them one grieveth day or night. A learned
man should not discharge such arrows, for do they not touch the very
vitals of others.</p>
</blockquote>
<p>[Mahabharata, Udyoga Parva, Section 34]</p>
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<p>Can anyone please explain to me the meaning of five elements -earth, water, air, fire, ether in context of hinduism?</p>
<p>Ancient cultures like Greece had similar ideas about how everything is made up..but in hinduism does it have more mystical meaning?</p>
| 15501 | 15492 | 8 | 2 | 15492 | 5 | What is the meaning of five elements(Pancha Bhootas) in Hinduism? | 3 | 15501 | <p>The five elements you referred to are together called the "<a href="https://en.wikipedia.org/wiki/Pancha_Bhoota" rel="nofollow">Pancha Bhootas</a>".</p>
<p>Now,The <a href="http://sivanandaonline.org/public_html/?cmd=displaysection&section_id=1165" rel="nofollow">Pancha Karmendriyas</a>(Indriyas=Senses,Karma=Activity/Work,Jnana=Knowledge)are related to excretion,reproduction,& the acts of grasping,moving & speaking.</p>
<p>Where as, the "Pancha Jnanendriyas" are related to the acts of smelling,tasting,seeing,touching & hearing.</p>
<p>In the context of "Srishti Karma"(the proccess of creation by the Almighty) the <a href="http://www.kamakoti.org/kamakoti/articles/Essence%20of%20Aiteraya%20Upanishad.pdf" rel="nofollow">Aiteraya Upanishad</a> describes (as quoted below)how the Pancha Bhootas and Dasa indriyas are inter-connected and how they are created from Him :</p>
<blockquote>
<p><em>I.i.4) Taam abhyatapat, Tasyaabhitaptasya mukham nirabhidyataptasya mukham nirabhidyayata yathaandam: mukhaad vaah, Vaachognir naashike
nirabhidyetaam naasikaabhyaam praanah, pranaad vaayuh, akshini
nirabhidyetaam, akshibhyaam chakshuhu, chakshusa aadityah, karnou
nirabhidyetaam, karnaabhyaam shrotram, shrotaad dishaa, twan
nirabhidyata, tvaacho lomaani lomaabhya oushadhivanaspatayah, hridayam
nirabhidyata, hridayaan manah, manasa chandramaah, naabhir
nirabhidyata, naabhyaa apaanah, apaanaan mrityuh, shishnaam
nirabhidyata, shishnaad retah, retasaa aapah/</em></p>
<p>( T<strong>he Supreme Self designed the process of creation as follows: from
his ‘Mukha’ (face), the mouth surfaced ‘vaak’ the vocal chord from
which emerged sound and speech; from the faculty of speech
materialised Fire; as the Supreme Self’s nostrils parted, the sense of
smell and the resultant Vayu or Air got generated. Similarly His
‘Akshini’ or two eyes turned up vision and eye sight; from the latter
emerged Surya or the Sun; from the ears generated sound and the
faculty of hearing and the sense of Dishas or directions. From the
skin came the sense of touch, herbs and trees. From the heart the mind
and Chandra or the Moon. The navel of the Supreme’s physique the organ
of outbreath and resultant death to the Beings; The Lord’s seat of
generative organ came procreation and semen which materialised water).
This was how the cycle of Panchendriyas of the Supreme Self caused
Pancha Karmendriyas, Pancha Jnanendriyas and Pancha Bhutas viz. the
Body Parts of Deed, Sense and Elements in their respective Places!</strong></p>
</blockquote>
<p>I hope these informations help your cause.</p>
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<p>We know that Satyabhama is the second important wife of Krishna.</p>
<p>I found only <a href="http://vedicgoddess.weebly.com/joy-ma-blog/devi-sathyabama-2nd-of-krishnas-principle-wives-yogi-ananda-saraswathi-httpswwwfacebookcomyogianandasaraswathi" rel="nofollow noreferrer">this</a>, saying about the past life of her and only one paragraph says about her past life.</p>
<p>Where can I read more about the past life of Satyabhama from authentic texts?</p>
| 15512 | 15507 | 7 | 2 | 15507 | 11 | Past life of Satyabhama | 3 | 15512 | <p>Previous life of Satyabhama is described in <a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/skanda-purana/vol-vi/chapter-21/topic-1" rel="nofollow noreferrer">Kaartika Masa Mahatmya, Vaishanava Khanda of Skanda Mahapurana.</a></p>
<p>Satyabhama herself asked Sri Krishna about her previous birth. Satyabhama was <strong>Gunavati</strong>, daughter of <strong>Devasharma</strong> a Brahmana who belonged to Aithreya Gotra. He gave (in marriage) his daughter Gunavati to <strong>Candra</strong>.</p>
<p>When her father and husband went to forest, they were killed by a Rakshasa. Then Gunavati did <strong>Ekadasi vrata and Kaartika Masa vrata</strong> every year and finally she went to vaikunta. Thereafter, when Devas requested, Lord Vishnu (Sri Krishna) married her she when was born as Satyabhama.</p>
<blockquote>
<p>Srikrsna replied:</p>
<p>O beloved, listen with concentration how you observed meritorious
holy rites in your previous birth. I shall narrate everything to you.</p>
<p>There was an excellent Brahmana named <em>Devasarma</em> in Mayapuri towards
the end of Kirtayuga. He belonged to the Atreya Gotra. He was master
of Vedas and Vedangas. When he had become pretty old, he begot a
daughter named <em>Gunavati</em>.</p>
<p>He had no son. He gave his daughter (in marriage) to his disciple
named <em>Candra</em>. He considered him his son and the disciple of perfect
self-control (honoured him) like his own father.</p>
<p>Once those two went to a forest in order to bring Kusa grass,
sacrificial twigs and fuel. They were killed by a Raksasa as hideous
in form as the god of Death.</p>
<p>Both of them went to the world of Visnu due to the power of their
respective merits.</p>
<p>On hearing that both of them had been killed by a Raksasa, Gunavati
became extremely distressed, having been separated from her husband as
well as her father. She lamented in a pitiable manner. She quickly
sold all the furniture, utensils etc. and performed according to her
capacity their obsequies and other holy rites for (their) happiness in
the other world. Living like a dead person, she continued to stay in
the same city.</p>
<p>Two Vratas were perfectly observed by her throughout her life till
death, viz. the Vrata of Ekadasi and the holy rite of <em>Karttika</em>. Thus
Gunavati performed the Vratas every year. Once that slender-bodied one
became afflicted with fever. She was in great physical pain. O my
beloved, with great difficulty she went slowly to Ganga for taking her
bath. When she entered the water, she became distressed with
chillness. She shivered.</p>
<p>By that time the lady in distress saw an aerial chariot that had come
from the sky. She got into that aerial chariot and went to the world
of Vaikuntha. Thanks to the merit of <em>Karttikavrata</em>, she came to my
presence.</p>
<p>When I came to the earth at the request of the Devas headed by
Brahma, all those groups (of Devas) also came along with me. O
beautiful lady, all these Yadavas are my own attendants.</p>
<p><strong>Your father Devasarma now has the name Satrajit. He who had been called by the name Candra is Akrura now and you are that splendid
Gunavati.</strong></p>
<p>You gave me great delight, thanks to the merit of the Kārtikavrata.</p>
</blockquote>
<p>You can read rest of the chapter to know story behind Kaartika Masa Mahatmya which corresponds to months of October and November.</p>
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<p>The Bible talks about generational curses. Does Hinduism have generational curses? If so, please include some verses describing them.</p>
| 15893 | 15528 | 14 | 2 | 15528 | 9 | Do generational curses exist in Hinduism? | 3 | 15893 | <p><strong>Yes</strong>, generational curse do exists. They are of 2 types:</p>
<h2>1. External</h2>
<p>Such kind of curse may come from a strong and austere personality like a <em>Brahman</em> or a saintly person. There are couple of references in <a href="http://www.sacred-texts.com/hin/m13/m13a017.htm" rel="nofollow noreferrer"><em>AnushAsanika Parva</em></a> as footnotes:</p>
<blockquote>
<p>The thin bamboo rod in the hand of the Brahmana is mightier than the thunderbolt of Indra. The thunder scorches all existing objects upon which it falls. The Brahmana's rod which symbolizes the <strong>Brahmana's might in the form of his curse blasts even unborn generations</strong>. The might of the rod is derived from Mahadeva. </p>
</blockquote>
<p>Here is a small instance:</p>
<blockquote>
<p>Once Brahma asked Surabhi to bear evidence before Vishnu to the statement that Brahma has seen the foremost part of Siva. Surabhi having given false evidence out of fear for Brahma was cursed by Siva that her offspring will eat unholy substances.</p>
</blockquote>
<p>From <a href="https://hinduism.stackexchange.com/a/9066/1049">this answer</a>, a very [in]famous curse was given by <em>GAndhAri</em> to <em>lord Krishna</em>, which was so sharp that, the whole <em>Yadu</em> race met with rather a too quick annihilation to be able to witness further generational curse.</p>
<h2>2. Ancestral</h2>
<p>That comes from the ancestors of the same family itself, also known as <em>Pitru runa</em> or <em>Pitru dosha</em>. Usually, our ancestors live in subtle forms with their mental desires still unfulfilled. If such desires are not fulfilled by subsequent generations, then these desires are gradually transformed into curse and create various obstacles for ongoing generations. One reason for such <em>Pitru dosha</em> is shortly discussed in Gita: </p>
<blockquote>
<p><sub>BG 1.42 And the hybridisation in the family leads the ruiners of the family into hell only. The forefathers of these fall down (into hell) because of being deprived of the offerings of food and water.</sub></p>
</blockquote>
<p><sub>Personally I know a very close friend, whose family was diagnosed with a curse, where no male child was getting born. Even if born, then it won't survive. They visited PrAchi, Gujarat, India for an intense ritual to lower down its effect.</sub></p>
<hr>
<p>We may wonder, why some misdeed of our forefathers have to be paid by us? That's because, a major [material] part of our father gets born as our own self. There are numerous references in ancient scriptures, which suggest that the father is born as a son/daughter. Hence, in a way we can assume that our great-great forefather's [material] part has born our own selves.<br>
<a href="http://www.sacred-texts.com/hin/m13/m13b010.htm" rel="nofollow noreferrer">Here</a> is one such reference by Bhishma while discussing fair property distribution among son & daughter:</p>
<blockquote>
<p>"Bhishma said, '<strong>The son is even as one's own self</strong>, and the daughter is like unto the son. How, therefore, can another take the wealth when one lives in one's own self in the form of one's daughter?</p>
</blockquote>
<p>Traditionally in earlier times, the daughters would change the family after marriage. Hence, any forefather effect could be subsidising in their case. </p>
<hr>
<p>Common people giving curse should be ignored & the receiver of the curse should grant them a pardon. Usually such curses will go in below category:</p>
<p><a href="https://hinduism.stackexchange.com/q/15460/1049">What do scriptures say about using swear or abusive words for cursing people?</a></p>
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<p>From the childhood I was knowing that Yudhishthira had lied just once at the time of Guru Drona Vadha and that was also the half truth half lie. But recently, I came to know that Yudhishthira had also lied at the time of <code>Ajñātavāsa</code>. He had given the <a href="http://sacred-texts.com/hin/m04/m04007.htm" rel="nofollow noreferrer">wrong introduction to King Virata</a>.</p>
<blockquote>
<p>Yudhishthira, came before Virata and addressed him, saying, 'O great king, know me for a Brahmana who, having lost his all hath come to thee for the means of subsistence. I desire, O sinless one, to live here beside thee acting under thy commands, O lord.</p>
<p>Yudhishthira said, "My name is Kanka, and I am a Brahmana belonging to the family known by the name of Vaiyaghra. I am skilled in casting dice, and formerly I was a friend of Yudhishthira."</p>
</blockquote>
<p>What I understand from its literal meaning is that Yudhishthira had given wrong introduction of himself. So, my question is <strong>Did Yudhishthira lie more than once or is there any other hidden meaning of above sentence?</strong></p>
<p><sub>Please note that, I have a huge respect towards Yudhishthira when it comes to speaking truth. The question came in my mind when I have heard a discussion like this.</sub></p>
| 15554 | 15553 | 11 | 2 | 15553 | 9 | Did Yudhishthira lie more than once? | 3 | 15554 | <p><strong>No, Yudhishtira did not lie in this case.</strong><br>
And this fact is without any hidden or deep meaning.</p>
<p>When we relate "truth" or <em>Satya</em> with just "information", then we can often find contradictions in the behaviours of righteous people. <em>Dharma</em> doesn't solely rely on correct/incorrect information. If that was the case, then all computers will become <em>DhArmik</em>!</p>
<p>PAndava-s were specifically ordered or agreed to remain disguised for the last 1 year after being defeated in dice game. This is found in <a href="http://www.sacred-texts.com/hin/m02/m02075.htm" rel="nofollow noreferrer"><em>SabhA parva</em></a>:</p>
<blockquote>
<p><sub>Sakuni then said,--'The old king hath given ye back all your wealth. That is well. But, O bull of the Bharata race, listen to me, there is a stake of great value. Either defeated by ye at dice, dressed in deer skins we shall enter the great forest and live there for twelve years passing the whole of the thirteenth year in some inhabited region, unrecognised, and if recognised return to an exile of another twelve years; or vanquished by us, dressed in deer skins ye shall, with Krishna (Draupadi), live for twelve years in the woods <strong>passing the whole of the thirteenth year unrecognised</strong>, in some inhabited region. <strong>If recognised, an exile of another twelve years</strong> is to be the consequence. On the expiry of the thirteenth year, each is to have his kingdom surrendered by the other. O Yudhishthira, with this resolution, play with us, O Bharata, casting the dice.</sub></p>
</blockquote>
<p>Yudhishtira was a just king and his duty was towards the well being of the people of his kingdom. Hence for him, the <em>Dharma</em> was to get his kingdom back after 13 years. The condition of remaining unrecognised, was set & agreed as a stipulation. So he Had to disguise himself as someone else. Hence this was neither a lie in technical way nor it was <em>Adharma</em>.</p>
<hr>
<p>BTW on side note,</p>
<blockquote>
<p><em>"Did Yudhishthira lied more than once?"</em></p>
</blockquote>
<p>Probably you meant "other" as the "supposed" lie which Yudhishtira spoke for Ashwatthama to defeat Drona. According to Krishna, even that was also acceptable in that context. I have discussed that in <a href="https://hinduism.stackexchange.com/a/10951/1049">this answer</a>:</p>
<blockquote>
<p><sub>Behold, however, truth as practised is exceedingly difficult to be understood as regards its essential attributes.<br>
Truth may be unutterable, and even falsehood may be utterable where falsehood would become truth and truth would become falsehood. ...<br>
On an occasion of marriage, or of enjoying a woman, or when life is in danger, or <strong>when one's entire property is about to be taken away</strong>, or for the sake of a BrAhmana, <strong>falsehood may be uttered</strong>.</sub></p>
</blockquote>
<p>So technically even though it was not a perfect truth, it was still <em>DhArmik</em>.</p>
<p><sub>IMO, probably Yudhishtira <em>might</em> have never moved on completely from that game changing half-truth which ultimately resulted in his preceptor's death. He always might have felt attached with it even though Krishna adviced that event to be righteous. That could be the reason, why he had to finally go through a small test in the heaven-hell.</sub></p>
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<p>For Hindus eating is a serious business because food is essentially God(Brahman) for them.</p>
<p>There are many rules related to the act of eating.For example,one should not eat with footwears on,while standing,while seating on bed,with one's head covered,or with the food plate kept on one's thighs & so on.</p>
<p>In some other faiths talking while eating seems to be a prohibited act.</p>
<p>We also find our elders asking us to maintain silence while consuming food.</p>
<p><strong>Question-Do we have Scriptural directives regarding the same and do they give the reasons(for keeping quiet while eating) as well?</strong></p>
| 15567 | 15566 | 4 | 2 | 15566 | 5 | Does Hinduism prohibit talking while eating? | 3 | 15567 | <p>As per Hindu Shastras, <strong>one should not talk</strong> while <strong>bathing</strong>,<strong>eating</strong> and also not <strong>while one is performing a Homa</strong>(Yajna/Fire Ritual/Agnihotra).</p>
<p>Maharshi Veda Vyasa gives us the following reasons for the prohibitions :</p>
<p>Maharshi Veda Vyasa cautions: </p>
<blockquote>
<p><em>Snaasyato Varunasshobhaam juhvatognih shriyam haret, Bhojane mrityumaapnoti tasmaanmounam trishu smritam/</em></p>
<p>Conversation while bathing is disliked Varuna Deva and in the course
of Homa prakriya the God of Agni detests it <strong>just as while taking food
Mrityu Deva(Or Yama) is annoyed; hence during these three acts of
snaana-homa-bhojana, silence needs to be observed strictly.)</strong></p>
</blockquote>
<p><a href="https://i.stack.imgur.com/9yxD7.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/9yxD7.jpg" alt="enter image description here"></a></p>
<p>Source-<a href="http://www.kamakoti.org/kamakoti/articles/Dharma%20Bindu.pdf" rel="nofollow noreferrer">Dharma Bindu</a></p>
<p>I have now found further verses in the Atri Smriti( one of the 18 main Smritis) which describe the merits of keeping quiet while eating.</p>
<blockquote>
<p>[<strong>While</strong> passing] excreta, [holding] sexual intercourse, [making] Homa,
cleansing the teeth, bathing, <strong>taking meals</strong>, and making adorations, <strong>one
should always abstain from speaking at all.</strong> </p>
<p><strong>316) He, who, always abstaining from speech, takes his meals for full one year, lives gloriously in the celestial region for a thousand Koti Yugas.</strong>(Atri Smriti,Chapter 1,Verses 315,316)</p>
</blockquote>
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<p>In some text relating to advaita I've found two Vada(वाद) i.e doctrine/thesis:</p>
<ol>
<li>Vivartavada (विवर्तवाद)</li>
<li>Ajatavada (अजातवाद)</li>
</ol>
<p>I also found some mention Advaita Vedanta as Vivartavada. So, I want to know what the Vivartavada and Ajatavada are in the spiritual philosophy of Advaita.</p>
| 15577 | 15576 | 14 | 2 | 15576 | 11 | What are Vivartavada and Ajatavada? | 4 | 15577 | <h3>1. Vivartavada:</h3>
<ul>
<li><p>Sanskrit word विवर्त means <a href="http://sanskritdictionary.com/vivarta/216140/1" rel="nofollow noreferrer"><sup>[1]</sup></a> transformation, more precisely <a href="http://sanskritdictionary.com/vivarta/216141/1" rel="nofollow noreferrer"><sup>[2]</sup></a> apparent form in Vedanta philosophy. <em>Vivartavada means the doctrine of apparent transformation</em>.</p>
</li>
<li><p>According to <a href="https://en.wikipedia.org/wiki/Adi_Sankara" rel="nofollow noreferrer">Adi Shankaracharya</a> Jagat (word) is actually apparent transformation of Brahman under the effect of illusion. That means the transformation is only <strong>apparent</strong> (illusory/virtual) i.e unreal.</p>
</li>
<li><p>Just like snake appeared in rope in dark is due to ajnana or avidya i.e ignorance/illusion, world appears in Brahman due to ignorance/illusion but as the real thing - rope doesn't change/transform into the snake, Brahman doesn't change. The similar example is of gold and ornaments</p>
</li>
<li><p>Note that Vivarta is different from Vikara (<a href="http://sanskritdictionary.com/vik%C4%81ra/209523/1" rel="nofollow noreferrer">विकार</a>). Vikar stands for real transformation but Vivart stands for apparent transformation as explained.</p>
</li>
<li><p>It is the doctrine of Adi Shankaracharya for karya-karan (cause and effect) relation/law.</p>
</li>
</ul>
<p>Thus, Vivartavada is a doctrine of Vedanta which explains Jagat (world) as apparent transformation of Brahman (which doesn't change) because of <a href="http://sanskritdictionary.com/aj%C3%B1%C4%81na/2665/1" rel="nofollow noreferrer">ajnana</a> or <a href="http://sanskritdictionary.com/avidy%C4%81/21959/1" rel="nofollow noreferrer">avidya</a> which has two Shakti 1.Aavaranshakti 2.Vikshepshakti.</p>
<p>(Refer Adi Shankaracharya's prakaran-grantha like Vivekachudamani, Aparokshanubhuti etc. for clear understanding of his doctrine)</p>
<p>Quoting some verses from Vivekachudamani that say Jagat is nothing but Brahman:-</p>
<blockquote>
<ol start="227">
<li><p>All this universe which through ignorance appears as of diverse forms, is nothing else but Brahman which is absolutely free from all
the limitations of human thought.</p>
</li>
<li><p>A jar, though a modification of clay, is not different from it; everywhere the jar is essentially the same as the clay. Why then call
it a jar ? It is fictitious, a fancied name merely.</p>
</li>
<li><p>None can demonstrate that the essence of a jar is something other than the clay (of which it is made). Hence the jar is merely imagined
(as separate) through delusion, and the component clay alone is the
abiding reality in respect of it.</p>
</li>
<li><p>Similarly, the whole universe, being the effect of the real Brahman, is in reality nothing but Brahman. Its essence is That, and
it does not exist apart from It. He who says it does is still under
delusion – he babbles like one asleep.</p>
</li>
<li><p>This universe is verily Brahman – such is the august pronouncement of the Atharva Veda. Therefore this universe is nothing
but Brahman, for that which is superimposed (on something) has no
separate existence from its substratum.</p>
</li>
<li><p>If the universe, as it is, be real, there would be no cessation of the dualistic element, the scriptures would be falsified, and the
Lord Himself would be guilty of an untruth. None of these three is
considered either desirable or wholesome by the noble-minded.</p>
</li>
<li><p>The Lord, who knows the secret of all things has supported this view in the words: "But I am not in them" … "nor are the beings in
Me".</p>
</li>
<li><p>If the universe be true, let it then be perceived in the state of deep sleep also. As it is not at all perceived, it must be unreal and
false, like dreams.</p>
</li>
<li><p>Therefore the universe does not exist apart from the Supreme Self; and the perception of its separateness is false like the
qualities (of blueness etc., in the sky). Has a superimposed attribute
any meaning apart from its substratum ? It is the substratum which
appears like that through delusion.</p>
</li>
</ol>
</blockquote>
<h3>2. Ajatavada:</h3>
<ul>
<li>Sanskrit word जात means originate or create/born and अजात means no-origination or no-creation/unborn. <em>Ajatavada means the doctrine of no-origination or non-creation</em>.</li>
<li>According to <a href="https://en.wikipedia.org/wiki/Gaudapada" rel="nofollow noreferrer">Gaudapada</a> there is no creation and dissolution. The supreme truth is not subject to creation, transformation and delusion.</li>
<li>This is also called paramarth satya.</li>
</ul>
<p>Quoting some verse from Gaudapada Karika on Mandukya Upanishad:</p>
<blockquote>
<p>2-32 <strong>There is neither dissolution nor creation, none in bondage and none practicing disciplines</strong>. There is none seeking Liberation and none liberated. <strong>This is the absolute truth.</strong></p>
</blockquote>
<blockquote>
<p>3-2 Therefore I shall now describe Brahman, which is unborn, the same throughout and free from narrowness. From this one can understand that Brahman does not in reality pass into birth even in the slightest degree, though It appears to be manifest everywhere.</p>
</blockquote>
<blockquote>
<p>3-15 The scriptural statements regarding the creation, using the examples of earth, iron and sparks, are for the purpose of clarifying the mind. Multiplicity does <em><strong>not really exist in any manner.</strong></em></p>
</blockquote>
<blockquote>
<p>3-26 On account of the incomprehensible nature of Atman, the scriptural passage "Not this, not this" negates all dualistic ideas attributed to Atman. <strong>Therefore the birthless Atman alone exists.</strong></p>
</blockquote>
<blockquote>
<p>3-36 Brahman is birthless, sleepless, dreamless, nameless and formless. It is ever effulgent and omniscient. No duty, in any sense, can ever be associated with It.</p>
</blockquote>
<blockquote>
<p>3-48 No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.</p>
</blockquote>
<blockquote>
<p><sup>4-13 There is no illustration to support the view that the effect is born from an unborn cause. Again, if it is said that the effect is produced from a cause which itself is born, then this leads to an infinite regress.
</sup></p>
</blockquote>
<blockquote>
<p><sup>4-14 How can they who assert that the effect is the cause of the cause and the cause is the cause of the effect, maintain the beginninglessness of both cause and effect?</sup></p>
</blockquote>
<blockquote>
<p><sup>4-15 Those who say that the effect is the cause of the cause and that the cause is the cause of the effect maintain, actually, that the creation takes place after the manner of the birth of father from son.</sup></p>
</blockquote>
<blockquote>
<p><sup>4-22 <strong>Nothing whatsoever is born, either of itself or of another entity. Nothing is ever produced, whether it be being or non—being or both being and non—being.</strong></sup></p>
</blockquote>
<blockquote>
<p>4-28 Therefore neither the mind nor the objects perceived by the mind are ever born. To see their <strong>birth is like seeing the footprints of birds in the sky.</strong></p>
</blockquote>
<blockquote>
<p><sup>4-30-31 If, as the dualists contend, the world is beginningless, then it cannot be non—eternal. Moksha (Liberation) cannot have a beginning and be eternal. If a thing is non—existent in the beginning and in the end, it is necessarily non—existent in the present.</sup></p>
</blockquote>
<blockquote>
<p>4-58 Birth is ascribed to the jivas; but such birth is not possible from the standpoint of Reality. Their birth is like that of an illusory object. <strong>That illusion, again, does not exist.</strong></p>
</blockquote>
<blockquote>
<p>4-71 <strong>No jiva ever comes into existence. There exists no cause that can produce it. The supreme truth is that nothing ever is born.</strong></p>
</blockquote>
<p>Thus, Ajatavada rejects the blame of Avidya, Maya, Jagat, Jiva, Samsara etc. on Aatman.</p>
<hr />
<p>Note that Vivartavada and Ajatavada are the doctrine/philosophy/trick{helpful analogy} for explaining the absolute truth according to the level of intellect.</p>
|
|
<p>I personally believe that a mother would never ask someone to kill her own children; moreover she would ask to kill the wrong and the negative things within each individual. </p>
<p>I have been told in my community that <strong>if we do not follow our traditions of offering a Goat to Mother Kali, then our lineage would be cursed.</strong> </p>
<p>I had asked few <strong>Bhramins</strong> and found out that we can use a <strong>pumpkin instead of any animal</strong> and for the <strong>Red color kumkum dissolved in water</strong> as red is <em>priya</em> to Mother Kali.</p>
<p>Guys, please help me to clear my doubt what exactly Mother Kali wants as an offering. </p>
<p><em>Kindly suggest with references from puranas.</em></p>
| 15642 | 15640 | 19 | 2 | 15640 | 26 | Is the ritual of killing an animal as offering to Maa Kali correct? | 6 | 15642 | <blockquote>
<p>I personally believe that a mother would never ask someone to kill her
own children moreover she would ask to kill the wrong and the negative
things within each individual.</p>
</blockquote>
<p>What you feel is absolutely correct.Goddess Kali does not need the sacrifice, the necessity arises <strong>only</strong> from the side of those who eat meat.Because the Shastras unanimously agree that eating meat without sacrifice is a sin.</p>
<p>Example: Manu Smriti 5.52. </p>
<blockquote>
<p>There is no greater sinner than that (man) who, though not worshipping
the gods or the manes, seeks to increase (the bulk of) his own flesh
by the flesh of other (beings)</p>
</blockquote>
<p>So,in this case, i would love to feel that devotees who sacrifice animals for Goddess, are merely shooting guns from someone elses's shoulder and here "someone else" is none other than Goddess herself.</p>
<p>.</p>
<p><a href="http://www.astrojyoti.com/devibhagavatam13.htm" rel="noreferrer">Chapter XXVI Devi Bhagawatam</a> details the method of how to perform Navaratri.</p>
<p>If you see in the descriptions(given by Maharshi Vyasa) from verses 1-31 you will find that there is no reference of animal sacrifice in them.</p>
<p>And then in verse 32 Vyasa says:</p>
<blockquote>
<ol start="32">
<li><strong>Those who eat meat, they can sacrifice animals in this worship of the Devî;</strong> and, for this purpose, goat and wild boars are the best.</li>
</ol>
<p>33-34. O sinless one! The goats, etc., offered as a sacrifice before
the Devî attain to unending heavens. Therefore persons offering the
sacrifices of goats do not incur any sin. O king! The goats, etc., and
other beast offered as a sacrifice before the Devas undoubtedly go to
the heavenly regions; therefore, in all the S’âstras, it has been
decided that this killing of animals in a sacrifice is considered as
non-killing.</p>
</blockquote>
<p>The above passage also justifies sacrificial killing by saying that killing for sacrifice is not killing and hence that act does not incur sin.The sacrificial animal goes to heaven etc.</p>
<p>But that is not my point,my point is animal sacrifice is <strong>not compulsory</strong> in the ritual.The need arises only <strong>if the performer/devotee desires to eat meat</strong>.Vyasa never mentions it as <strong>compulsory</strong>.</p>
<p>Hence the statement- "<strong>if we do not follow our traditions of offering a Goat to mother KALI then our line age would be cursed"</strong>. does not seem to be validated by Scriptures and to me it looks like more of a belief.</p>
<p>Goddess Kali is described in Scriptures as "<strong>Rudhira paana Priyaa</strong>" or "<strong>One who is fond of drinking blood</strong>".But whose blood?Of some innocent animal which is nothing but Her own child?</p>
<p>Of course <strong>NOT</strong> ,she loves drinking blood of those demonic forces of nature(called the Asuras) who are the main obstacles in the path of Dharma or righteousness.</p>
<p>Here is <a href="http://www.greenmesg.org/mantras_slokas/devi_kali-kalika_ashtakam.php" rel="noreferrer">Kalika Ashtakam</a> ,refer to the first verse which is Her Dhyanam:</p>
<blockquote>
<p>Galad-Rakta-Munnddaavalii-Kannttha-Maalaa Maho-Ghora-Raavaa
Su-Damssttraa Karaalaa | Vivastraa Shmashaana-[A]alayaa Mukta-Keshii
Mahaakaala-Kaama-[A]akulaa Kaalikeyam ||1||</p>
</blockquote>
<p>Meaning-</p>
<blockquote>
<p>1.1: (Salutations to Devi Kalika) <strong>From Her Neck is hanging a Garland of (severed) Heads from which Blood is dripping down,</strong>
1.2: She is making a very Terrific Sound revealing Her large Teeth, and Her appearance is extremely Dreadful to look at,
1.3: She is without any Clothes and Residing in the Cremation ground; Her Hair is let loose and Free (as is Her entire appearance),
1.4: Her entire being is manifesting the great Yearning to merge with Mahakala (to take the devotees beyond Samsara); She is Kalika, the
Great Dark Goddess.</p>
</blockquote>
<p><strong>Goddess Kali is fond of drinking that blood only which is dripping from the heads of those demons whom she had slain</strong> & not of some innocent animals.</p>
<p>But having said that,In <a href="https://en.wikipedia.org/wiki/Vamachara" rel="noreferrer">Tantrik rituals</a> we do have the concept of
<a href="https://en.wikipedia.org/wiki/Panchamakara" rel="noreferrer">Pancha Ma Karas</a>" which involves of
1)eating meat(Mamasa) 2)drinking wine(MAdya) 3)eating
fish(Matsya),4)eating cereals(Mudra) and 5) having sexual
intercourse(Maithuna).</p>
<p>But,the real significances of these rituals,as given in the following excerpt from the Kularnava Tantra, have long been forgotten :</p>
<blockquote>
<p>" A s soma has been ordained a Brahmana should d r i n k ; " which
other Tantras are said to deny. If this however be done in the
ordinary animal w a y even a Vira will go to Hell (v. 93). Nectar
drinking is the union of Kundali Shakti with the Moonchit
(Chichchandra). Others are but wine drinkers (vv. 107-108). <strong>The true
meat eater is he who has merged his Chitta in the Supreme (v. 109). He
who controls his senses and unites them with Atma is a fish-eater. The
rest do but kill animals (v. 110).</strong> True sexual union is the union of
Para Shakti that is Kundali with A t m a ; others do but have carnal
connection with women (vv 111, 112)</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/zeQ44.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/zeQ44.jpg" alt="enter image description here"></a></p>
<p>My personal opinion is that once you kill another animal its determined that you will also be killed in a similar fashion in some other life in some other worlds.So,its wise not to induldge in practices such as animal sacrifices.</p>
<p>And that same view is highlighted in the following Manu Smriti verse:</p>
<blockquote>
<p>Me he (mam sah)’will devour in the next (world), whose flesh I eat in
this (life); the wise declare this (to be) the real meaning of the
word ’flesh’(mamsah)</p>
</blockquote>
<p><strong>Edit</strong>-Regarding whether using a pumpkin as the sacrifice(bali) is in accordance with Shastras.</p>
<p>@Mano please read the following passage taken from <a href="http://www.kamakoti.org/kamakoti/dharmasindhu/bookview.php?chapnum=8" rel="noreferrer">the essence of dharma sindhu</a> :</p>
<blockquote>
<p><strong>As regards Bali Vidhana ( sacrifice) in the Nava Raatraas, ‘Maasha
Sahitaanna’ or ‘Kushmaanda’or Pumpkin are the appropriate items as far
as Brahmanas are concerned;</strong> as already mentioned above in the Preface
of Navaratri Vrataas, Brahmanena Pashu maamsa Madyaadi Bali daaney,
Brahmantwa bhrashtata! ( If Bali is given by Brahmanas in terms of
Madya Maamsaas, Brahmantwa is lost forever!</p>
</blockquote>
<p>So,the above quote proves that using a pumpkin as the bali is in accordance with Scriptures.</p>
|
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<p>I've came across this question in <a href="http://indianexpress.com/article/trending/trending-in-india/diwali-celebration-origin-ram-returned-to-ayodhya-from-lanka-in-20-day-how-netizens-find-out-3729715/" rel="noreferrer">Quora</a> which got so many answers according to their view. </p>
<p>I think some answers are utterly incorrect. Moreover one answer says it took 1 yr 18 days to return to <em>Ayodhya</em>. I think it contradicts and deviates from the actual information in the scriptures.</p>
<p>But was it really mentioned in <em>valmiki ramayana</em> that they took 20 days to reach <em>Ayodhya</em> from <em>Sri Lanka</em>? What is the actual time he took to return to <em>Ayodhya</em> and how did he returned?</p>
| 15685 | 15676 | 13 | 2 | 15676 | 16 | Did Lord Rama reach Ayodhya after 20 days from Dusherra? | 5 | 15685 | <p>I do not know how the story of Rama killing Ravana on Vijaya Dashami and returning on Deepawali became famous. <br>
<br>
If we go through Valmiki Ramayana. It doesn't give precise information on time span between killing of Ravana and returning of Rama to Ayodhya. Furthermore, it is not possible that Rama killed Ravana on Vijaya Dashami and awaited 20 days there and returned to Ayodhya on Deepawali, as they returned through Pushpak Vimana.<br>
<br>
<strong>Padma Purana Patala Khanda chapter 36</strong> gives each and every Tithi of Rama's life in detail. The relevant verses from that Chapter are:</p>
<blockquote>
<p>संस्कारो रावणादीनाममावस्यादिनेऽभवत् ॥<br>
वैशाखादितिथौ राम उवास रणभूमिषु ।<br>
अभिषिक्तो द्वितीयायां लङ्काराज्ये विभीषणः ॥<br>
सीताशुद्धिस्तृतीयायां देवेभ्यो वरलम्भनम् ।<br>
हत्वा चिरेण लङ्केशं लक्ष्मणाग्रज एव सः ॥<br>
गृहीत्वा जानकीं पुण्यां दुःखितां राक्षसेन तु ।<br>
आदाय परया प्रीत्या जानकीं स न्यवर्तत ॥<br>
वैशाखस्य चतुर्थ्यां तु रामः पुष्पकमाश्रितः ।<br>
विहायसा निवृत्तस्तु भूयोऽयोध्यां पुरीं प्रति ॥<br>
पूर्णे चतुर्दशे वर्षे पञ्चम्यां माधवस्यतु ।<br>
भरद्वाजाश्रमे रामः सगणः समुपाविशत् ॥<br>
नन्दिग्रामे तु षष्ठ्यां स भरतेन समागतः ।<br>
सप्तम्यामाभिषिक्तोऽसावयोध्यायां रघुद्वहः ॥<br>
दशैकाधिकमासांस्तु चतुर्दशाहानि मैथिली ।<br>
उवास रामरहिता रावणस्य निवेशने ॥<br>
द्विचत्वारिंशक वर्षे रामो राज्यमकारयत् ।<br>
सीतायाश्च त्रयस्त्रिंशद्वत्सराश्च तदाऽभवन् ॥<br>
स चतुर्दशवर्षान्ते प्रविश्य च पुरीं प्रभुः।<br>
अयोध्यां मुदितो रामो हत्वा रावणमाहवे॥<br>
भ्रातृभिः सहितस्तत्र रामो राज्यमथाकरोत्।<br> <br>
The obsequial ceremonies of Ravana and others took place on the new-moon day. Rama stayed on the battlefield on the first day of Vaisakha. <strong>On the second day of Vaisakha Vibhisana was consecrated on the kingdom</strong> (i.e. as the king) of Lanka. <strong>On the third day took place the purification of Sita and obtaining boons from gods.</strong> Having, after a long time, killed the lord of Lanka, he, the elder brother of Laksmana, accepted the auspicious Janaki, afflicted by the demon (viz. Ravana) and taking her (with him) with great love, he returned. <strong>On the fourth day of Vaisakha Rama got into the Puspaka</strong> and through the sky again came back to Ayodhya. When the fourteenth year was complete <strong>Rama along with his group stayed in Bharadvaja's
hermitage on the fifth day of Vaisakha. On the sixth day he met Bharata at Nandigrama. On the seventh the descendant of Raghu (i.e. Rama) was consecrated (as the king) in Ayodhya.</strong> MaithilI (i.e. SIta) lived without Rama in the house of Ravana for eleven months and fourteen days. Rama ruled (i.e. was consecrated as the king) when he was forty-two years old. At that time SIta had completed thirty-three years. That lord Rama being delighted entered the city Ayodhya at the end of the fourteenth year and with his brothers ruled there.</p>
</blockquote>
<p><strong>Thus Rama got into Pushpaka on 4th of Vaisakha. He lived in Bhardwaja Ashrama on 5th day of Vaisakha. He met Bharata at Nandigrama on 6th day of Vaisakha. Rama was Consecrated as king on 7th day of Vaisakha.</strong></p>
<p>As Deepawali and VinayaDashami falls on Ashwin Kartik and considering 20 days gap between them, it is not possible that Rama killed Ravana on Dashami and returned on Deepawali.</p>
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<p>In <a href="https://hinduism.stackexchange.com/questions/6906/is-there-any-scripture-that-tells-story-about-lord-vishnu-and-mahavishnu">this question</a>'s <a href="https://hinduism.stackexchange.com/a/6923/2995">answer</a>, the hierarchies of Lord Vishnu's incarnations are listed.</p>
<p>Is there a similar hierarchy for Devi's incarnations? If yes, what is that hierarchy?</p>
| 16238 | 15717 | 15 | 2 | 15717 | 10 | Is there any hierarchy for Devi's incarnations? | 3 | 16238 | <p>Before knowing about hierarchy of incarnation of Devi, <em>it is necessary to know about hierachy of Devi herself</em> (with respect to other Gods). So, to explain this I have divided the answer to this question to several parts:</p>
<h2>1) Explanation from Absolute Level:<br></h2>
<p>Below is the explanation from the absolute level point of view or Paramartha Satyam;</p>
<h3>● Devi as only one that exists:<br></h3>
<p>It is Devi only that exists in the entire universe. No second other than Devi exists. <br>
In the SaptaShati (Markandeya Purana) before killing Sumbha Devi states:<br></p>
<blockquote>
<p><strong>एकैवाहं जगत्यत्र द्वितीया का ममापरा।</strong><br>
पश्यैता दुष्ट मय्येव विशन्त्यो मद्विभूतयः॥५॥<br>
<br>
<strong>I only exist in this entire Universe. There is no one besides me. Oh wicked one it is myself who is created in many forms.</strong></p>
</blockquote>
<p>This clearly shows there is no second than Devi. Similarly in Shiva Purana chapter Manifestation of Uma, Devi states:<</p>
<blockquote>
<p>देव्युवाच: <br>
Devi Spoke:<br> <br>
परं ब्रह्म परं ज्योति प्रणवद्वन्द्वरुपिणी । <br>
अहमेवास्मि सकलं मदन्यो नास्ति कश्चन ।। <br>
<br>
I am the Supreme Brahman the great lusture in two Pranavas. <strong>I am everything that exist, nothing exists besides me.</strong><br>
<br>
यथा दारुमयीं योषां नर्त यत्यैन्द्रजालिकः । <br>
तथैव सर्वभूतानि नर्तयाम्यहमीश्वरी ।। <br>
<br>
Just as a magician makes a wodden puppet to dance, in the same way I make dance the entire beings.</p>
</blockquote>
<p>Thus the above verses clearly show that there is no second besides Devi that exists. ie. Everything is Shakti herself.</p>
<h3>● Devi as Purusha:</h3>
<p>Most people only think Devi as Pradhana and thus conclude Devi can't be Brahman as Brahma Sutra reject the eternity of Pradhana. While the truth is Devi is Purusha herself too! </p>
<p>The Purush Sukta of Rig Veda 10.90 states:<br></p>
<blockquote>
<p>पुरुष एवेदं सर्वं यद भूतं यच्च भव्यम |<br>
<br>
This Puruṣa is all that yet hath been and all that is to be.</p>
</blockquote>
<p>ie. The necessary attribute of Purusha is it is all that was that is and that will be. The same RigVeda in 10.89.10 states:</p>
<blockquote>
<p>अदितिर्द्यौरदितिरन्तरिक्षमदितिर्माता स पिता स पुत्रः |<br>
विश्वे देवा अदितिः पञ्च जना अदितिर्जातमदितिर्जनित्वम || (RigVeda 10.89.10)<br>
<br>
Aditi is the heaven, Aditi is mid-air, Aditi is the Mother and the Sire and Son.
<strong>Aditi is all Gods,</strong> Aditi five-classed men, <strong>Aditi is all that hath been born and shall be born.</strong></p>
</blockquote>
<p>So, this clearly shows that Aditi/Devi herself is the Purusha.<br>
Similarly the first verse of Purush Suktam of Rig Veda states:</p>
<blockquote>
<p>सहस्रशीर्षा पुरुषः सहस्राक्षः सहस्रपात |<br>
<br>
A THOUSAND heads hath Puruṣa, a thousand eyes, a thousand feet.<br></p>
</blockquote>
<p>And the Lalita Sahasranaama which was told by Lord Hayagriva to Maharshi Agastya in Brahmanda Purana (starting from the 282th name states):</p>
<blockquote>
<p>सहस्रशीर्षावदनासहस्राक्षसहस्रपात् ।<br>
<br>
Having thousand headed body, thousand eyes and thousand legs.</p>
</blockquote>
<p>Thus it is clear Devi is not only Pradhana but also Purusha.</p>
<h3>●) Devi as Brahman and Brahma-Vidya:</h3>
<p>Devi is both Brahman and Brahma Vidya. In the Kena Upanishad Devi is in form of Brahma Vidya:</p>
<blockquote>
<p>III-12. In that space itself (where the Yaksha had disappeared) Indra approached an exceedingly charming woman. <strong>To that Uma, the daughter of the Himalayas, he said: “Who is this Yaksha?”</strong><br>
<br>
IV-1. <strong>She said: “It was Brahman.</strong> In the victory that was Brahman’s you were revelling in joy”. Then alone did Indra know for certain that It was Brahman.</p>
</blockquote>
<p>As Devi gave knowledge of Brahman to the Gods above, so Devi here is in the form of Brahma Vidya.
In the Katha Upanishad we have:</p>
<blockquote>
<p>2-I-7. (He who perceives) <strong>this Aditi</strong> that comes into being as the Prana, <strong>comprising all the gods,</strong> that is manifested along with the elements, and that, <strong>entering into the cavity of the heart, is seated there, he perceives that very Brahman. This verily is that</strong> (thou seekest).</p>
</blockquote>
<p>Here Aditi/Devi is herself Brahman.<br>
<br>
So as a conclusion from explanation from Absolute level; Devi is herself Purusha, Devi herself is all that exists; Devi herself is Brahman and Brahma Vidya. So as everything is Devi from absolute point of view <strong>there is nothing such as Hierachy of Incarnation of Devi.</strong></p>
<h2>2) Explanation from Relative (Vyavaharika level):</h2>
<p>The world which we perceive now is full of duality (due to our ignorance), so the explanations from relative level is also needed so that it helps to understand absolute level.</p>
<h3>● Devi as the innate power of all Gods:</h3>
<p>To such Rudra who is glorified as Brahman in the Shewatashwatara and Atharvasiras Upanishad, actually the innate power of Rudra is Devi herself. In the Devi Suktam of RigVeda Devi states:</p>
<blockquote>
<p>अहं रुद्राय धनुरा तनोमि ब्रह्मद्विषे शरवे हन्तवा उ। <br>
अहं जनाय समदं कृणोम्यहंद्यावापृथिवीआविवेश॥६॥ (RigVeda 10.125)<br>
<br>
<strong>I bend the bow of the Rudra to kill all those enemies</strong> who detest all good things. I fight these bad elements / enemies only for the people. I enter, pervade and persist throughout the earth and the sky.</p>
</blockquote>
<p><em>So, it clearly shows that Devi is the innate power and actually it is her who bends bow of Rudra.</em><br>
<br>
Similarly it is Vaishnavi Shakti who remains as innate Shakti of Vishnu and performs all tasks (which people say performed by Vishnu). In the SaptaShati during Narayani stuti it is stated:</p>
<blockquote>
<p>शङ्खचक्रगदाशाङ्र्गगृहीतपरमायुधे।<br>
प्रसीद वैष्णवीरूपे नारायणि नमोऽस्तु ते॥१६॥<br>
<br>
I salute Narayani, <strong>the possessor of the <br>
Sanka, Chakra, Gada, and Sargna; who favors all in the form of Vaishnavi.</strong></p>
</blockquote>
<p>Similarly it is Maheswari Shakti which makes all work to perform for Maheswara:</p>
<blockquote>
<p>त्रिशूलचन्द्राहिधरे महावृषभवाहिनि।<br>
माहेश्वरीस्वरूपेण नारायणि नमोऽस्तु ते॥१४॥<br>
<br>
I salute Narayani, <strong>holder of the Trishula, Chandra, who rides on the ample ox in the form of Maheswari.</strong></p>
</blockquote>
<p>Actually it is Aindri Shakti which is innate power inside Indra who killed Vrittasura (and people due to ignorance assume it is Indra who killed Vritta):</p>
<blockquote>
<p>किरीटिनि महावज्रे सहस्रनयनोज्ज्वले।<br>
वृत्रप्राणहरे चैन्द्रि नारायणि नमोऽस्तु ते॥१९॥<br>
<br>
I salute Narayani, who is crowned, the holder of the Vajra, <strong>who glowes with one thousand eyes, the drawer of the soul of Vritra in the form of Aindri.</strong></p>
</blockquote>
<p>So it is actually innate power inside gods which perform every task. Eg. Maheswara didn't destroyed Tripura, it is Maheswari Shakti which is inside Maheswara who did that task. It is not Varaha who lifted the earth, it is Varahi Shakti inside Varaha who did that. The first verse of RigVeda Devi Suktam itself states:</p>
<blockquote>
<p>अहं रुद्रेभिर्वसुभिश्चराम्यहमादित्यैरुतविश्वदेवैः |<br>
अहं मित्रावरुणोभा बिभर्म्यहमिन्द्राग्नीहमश्विनोभा ||<br>
<br>
<strong>I TRAVEL with the Rudras and the Vasus, with the Ādityas and All-Gods</strong> I wander.
I hold aloft both Varuṇa and Mitra, Indra and Agni, and the Pair of Aśvins.</p>
</blockquote>
<p>So, it is Devi herself who is innate power of all Gods and travel with all Gods. </p>
<h3>●) Devi incomprehensible even to Hari and Hara:</h3>
<p>In the SaptaShati Devas pray to Devi as:</p>
<blockquote>
<p>ब्रह्मा हरश्च न हि वक्तुमलं बलं च।<br>
सा चण्डिकाखिलजगत्परिपालनाय<br>
नाशाय चाशुभभयस्य मतिं करोतु॥४॥<br>
<br>
Thy miracles are unparalleled, <strong>Bhagavan, Ananta, Brahma, and Hara are unable to express it.</strong> Mayest thou, O Chandika! endeavour to preserve the world, and dispel the fears of the giants.</p>
</blockquote>
<p>In the Shiva Purana chapter manifestation of Devi, Devi herself state:</p>
<blockquote>
<p>न ब्रह्मा न मुरारातिर्न पुरारातिरीश्वरः ।<br>
मदग्रे गर्वितुं किंचित्का कथान्यसुपर्ववाम् ।।<br>
<br>
<strong>Neither Brahma Nor Vishnu nor Shiva can boast before me,</strong> what to speak of other Gods.</p>
</blockquote>
<h3>●) Devi herself as the performer of creation, protection and destruction:</h3>
<p>In the last verse of RigVeda Devi Suktam, Devi states:<br></p>
<blockquote>
<p>अहमेव वात इव प्रवाम्यारभमाणा भुवनानि विश्वा।<br>
परो दिवा पर एना पृथिव्यैतावती महिना संबभूव॥८॥ (RigVeda 10.125)<br>
<br>
I breathe a strong breath like the wind and tempest, the while <strong>I hold together all existence.</strong> Beyond this wide earth and beyond the heavens I have become so mighty in my grandeur.</p>
</blockquote>
<p>Thus Devi herself is the support of all this existence. In the Narayani Stuti in Saptashati Gods pray Devi as:</p>
<blockquote>
<p>सृष्टिस्थितिविनाशानां शक्तिभूते सनातनि।<br>
गुणाश्रये गुणमये नारायणि नमोऽस्तु ते॥११॥<br>
<br>
I salute Narayani <strong>who is the eternal power for creation, preservation and destruction.</strong> Who is without attribute and full of attribute.</p>
</blockquote>
<p>Thus, Devi is the eternal power of Sristi, Sthiti and Vinasha. It is supported by Vedas also as already discussed. In the SaptaShati Brahma prays to Devi as:</p>
<blockquote>
<p>त्वयैतद्धार्यते विश्वं त्वयैतत्सृज्यते जगत्॥७५॥<br>
त्वयैतत्पाल्यते देवि त्वमत्स्यन्ते च सर्वदा।<br>
विसृष्टौ सृष्टिरूपा त्वं स्थितिरूपा च पालने॥७६॥<br>
तथा संहृतिरूपान्ते जगतोऽस्य जगन्मये।<br>
<br>
<strong>Thou art the sustainer of all things, thou hast created all things, thou governest all things, thou existest to the end constantly. Thou art the principle of creation, thou art plastic, thou art the preserver, thou art <br>
the destroyer in the end, thou pervadest through the universe.</strong></p>
</blockquote>
<p>There are other many verses which state it, in the SaptaShati.</p>
<h3>●) Devi herself in the form of Brahma, Vishnu and Rudra:</h3>
<p>From above we know that it is Devi who is cause behind the creation, protection and destruction. Not only this Devi herself is in the form of Brahma, Vishnu and Rudra also who perform this task. As already stated in RigVeda "Aditi is all Gods." Similar things come here:<br>
In the chapter Manifestation of Uma from Shiva Purana Devi herself states:</p>
<blockquote>
<p>विरञ्चि सृष्टिकर्ताऽहं जगत्पाताऽहमच्युत । <br>
रुद्रः संहारकर्ताऽहं सर्वाविश्वविमोहिनी ।। <br>
<br>
<strong>I am the creator Brahma, protector Achyuta and destroyer Rudra</strong> and also enchater of the whole world.</p>
</blockquote>
<p>And similarly the 264th name of Devi in Lalita Sahasranaama is given as:<br></p>
<blockquote>
<p><strong>सृष्टीकर्ता ब्रह्मारुपा ।</strong><br>
<br>
who takes the form of Brahma for creation.<br></p>
</blockquote>
<p>Similarly 265th name is:<br></p>
<blockquote>
<p><strong>गोप्त्री गोविन्दरुपिणी ।</strong><br>
<br>
who protects in the form of Govinda (Vishnu).</p>
</blockquote>
<p>Similarly 266th name is:<br></p>
<blockquote>
<p><strong>संहारीणि रुद्ररुपा ।</strong><br>
<br>
who destroys in the form of Rudra.</p>
</blockquote>
<p>Thus, it is Devi Herself who is in the form of Brahma, Vishnu and Rudra.<br>
<br>
Thus in the Relative level also everything is seen as just forms of Devi which was already established in Absolute level. </p>
<h2>3) Establishing Hierachy in Relative level:<br></h2>
<p>Although everything is seen as forms of Devi in Relative (Vyavaharika) level also. Still we can establish Hierarchy in forms as Relative level is subject to Naama-Rupa (Name- Form) and other things like Time, Maya, Law of Karma etc..</p>
<h3>● Supreme form of Devi:</h3>
<p>In the Tripura Rahasya chapter 20 "Vidya Gita" Devi herself states as:</p>
<blockquote>
<p>My concrete form is the eternal couple — the Supreme Lord and Energy — always in undivided union and abiding as the eternal consciousness pervading the three phenomenal states of waking, dream and sleep, <strong>and reclining on the cot, whose four legs are Brahma (the Creator), Vishnu (the Protector), Shiva (the Destroyer) and Ishwara (Disappearance) and whose surface is Sadasiva (grace),</strong> which is contained in the mansion known as the ‘fulfilment of purpose’, enclosed by the garden of ‘kadamba’ trees, in the jewel island situated in the wide ocean of nectar surrounding the cosmos and extending beyond.</p>
</blockquote>
<p>Thus the Supreme form of Devi (Sri Lalita TripuraSundari) is residing in cot whose four legs are Brahma, Vishnu, Rudra and Maheswara. And Surface is SadaShiva. ie. She is residing above SadaShiva also.<br>
<br>
Though Sri Lalita is chaste wife of SadaShiva. LalitaSahasranama states:<br></p>
<blockquote>
<p><strong>सदाशिव पतिव्रता ।</strong><br>
<br>
who is chaste wife of SadaShiva.</p>
</blockquote>
<p>Brahma, Vishnu, Rudra, Maheswara and SadaShiva are known as PanchaBrahmanas and detailed explanation of it is avaliable in Linga Purana and Shiva Purana. Sri Lalita is higher even than these PanchaBrahmanas:<br>
<br>
58th name of Lalita Sahasranaama states:<br></p>
<blockquote>
<p>पञ्चब्रह्मासनास्थीता ।<br>
<br>
who is seated in Five Brahamanas (Brahma, Vishnu, Rudra, Maheswara, SadaShiva)</p>
</blockquote>
<p>249th name of Lalita Sahasranaama states:<br></p>
<blockquote>
<p>पञ्चप्रेतशनाशीना ।<br>
<br>
who is seated in five corpse.<br></p>
</blockquote>
<p>Here these Five are actually PanchaBrahmanas and they are compared to corpse because PanchaBrahmana (Brahma, Vishnu, Rudra, Maheswara and SadaShiva) are like corpse without power of Devi.<br>
<br>
250th name states:<br></p>
<blockquote>
<p>पञ्चब्रह्मस्वरुपिणी ।<br>
<br>
who is in the form of PanchaBrahmanas.<br></p>
</blockquote>
<p>Thus Devi herself is in the form of PanchaBrahmanas also.<br>
One of the name state:<br></p>
<blockquote>
<p>महेश्वरमहाकल्पमहाताण्डवसाक्षिणी ।<br>
<br>
who is the witness of MahaTandava performed by Maheswara at the end of MahaKalpa.</p>
</blockquote>
<p>Thus her form only remain at the end of 100 yrs. of Brahma (Mahakalpa); so she is the witness of MahaTandava performed by Maheswara at the end of MahaKalpa.<br>
<br>
Similarly, 281th name states:<br></p>
<blockquote>
<p>उन्मेशनिमिषोत्तपन्नविपन्नाभुवनावली ।<br>
<br>
who creates and destroys world with the blinking of her eyes.</p>
</blockquote>
<p>And similarly there are other verses also. The name Lalita itself means "who does Lila" or who plays. Thus she is verily Brahman herself and she is highest in the Hierachy of Devi. </p>
<h3>●) Forms of Mahakali, Mahalakshmi and Mahasaraswati:</h3>
<p>Generally there is a misconception that Mahakali, MahaLakshmi and Mahasaraswati denote to consort of Rudra, Vishnu and Brahma respectively.<br>
<br>
However, the term MahaKali, MahaLakshmi and Mahasaraswati denote the Amsas of Supreme Devi presiding over Tamasic, Rajasic and Satvik mode respectively.<br>
<br>
<em>For instance MahaKali kills Madhu Kaitabha and MahaLakshmi is invoked to kill Mahisasura. However this MahaLakshmi is not wife of Lord Vishnu. Similarly Sumbha Nisumbha is killed by MahaSaraswati but she is not wife of Brahma.</em> <br>
<br>
For clearing confusion the chapter 48 of Uma Samhita Shiva Purana discuss about manifestation of Mahakali as:<br>
<br></p>
<blockquote>
<p>ब्रह्मणा प्रार्थिता सेयं मधुकैटभनाशने ।<br>
महाविद्या जगद्धात्री सर्वविद्याधिदेवता ।।<br>
द्वादश्यां फाल्गुनस्थैव शुक्लायां समभून्नृप ।<br>
महाकालीति विख्यितां शक्तिस्त्रैलोक्यमोहिनी ।।<br>
<br>
On the prayer of Brahma, for the destruction of Madhu Kaitabha; Mahavidya, Jagaddhatri, the great Godesses of all the Gods, on the 12th day of the bright fortnight of the month of Falguna, possessing the power to delude all the Lokas, known as <strong>Mahakali emerged who became well known in the world.</strong></p>
</blockquote>
<p>Similarly chapter 46 talk about invocation of MahaLakshmi while killing Mahisasura:<br></p>
<blockquote>
<p>ततोऽम्बिकां परां शक्तिं महालक्ष्मीस्वरुपिणीम् ।<br>
तुष्टुवुस्ते सुराः सर्वे भक्तिगद्गदया गिरा ।।<br>
<br>
<strong>The Gods then prayed to the Supreme Godesses Ambika in the form of MahaLakshmi</strong> with choked voice in devotion.<br>
.<br>
.<br>
.<br>
एवं ते कथितो राजन्महालक्ष्म्याः समुद्भवः ।<br>
सरस्वत्यास्त्तथोत्त्पत्तिं श्रृणु सुस्थेन चेतसा ।।<br>
<br>
O King in this way the <strong>origin of MahaLakshmi</strong> has been spoken to you. Now with a cool mind listen to origin of (Maha)Saraswati.</p>
</blockquote>
<p>Similarly chapter 48 discuss about "Manifestation of MahaSaraswati" while killing Sumbha Nisumbha:</p>
<blockquote>
<p>एवं देवी समुत्पन्ना शुम्भासुरनिवर्हिणी ।<br>
प्रोक्ता सरस्वती साक्षीदुमांशाविर्भवानृप ।।<br>
<br>
This is how the Godesses <strong>who destroyed Sumbhasura was born. She was born out of the amsa of Devi and is called (Maha)Saraswati.</strong></p>
</blockquote>
<p>Thus Mahakali, MahaSaraswati and MahaLakshmi doesn't denote to wife of Rudra, Brahma and Vishnu here. They are the presiding powers over mode of nature as Tamasic, Satvik and Rajasik respectively. </p>
<h3>●) Forms of Kali, Lakshmi and Saraswati:</h3>
<p>By using the term, 'Kali, Lakshmi and Saraswati' I'm referring to wife of Rudra, Vishnu and Brahma respectively.<br>
<br>
As already discussed every forms are form of Devi and so is the form of Parvati, Lakshmi and Sarawati also.<br>
<br>
In the Chapter 49 Uma Samhita of Shiva Purana, Devi states:<br></p>
<blockquote>
<p>कालिकाकमलावाणीमुखाः सर्वा हि शक्तयः ।<br>
मंदशदिव संजातास्तथेमा: सकला: कला ।।<br>
<br>
<strong>Shaktis like Kalika, Lakshmi Saraswati and all the other Shaktis also emerge out of my body.</strong> All the arts also orginate from me.</p>
</blockquote>
<p>Similarly while praying to Durga, Brahma in Rudra Samhita Shiva Purana ( chapter 11) states:</p>
<blockquote>
<p>यथा धृतशरीरा त्वं लक्ष्मीरुपेण केशवम् ।<br>
आमोदयसि विश्वस्य हितायैतं तथा कुरु ।।<br>
<br>
<strong>Just as you assuming the form of Lakshmi, pleased Vishnu,</strong> similarly for the benefit of the Universe, you also do this.</p>
</blockquote>
<p>So, it is Devi herself who incarnates as Lakshmi and Parvati and Saraswati.<br>
<br>
<strong>However SadShiva being consort of Supreme Devi and Rudra being direct incarnation of SadaShiva, so Supreme Devi also directly incarnates as Sati and Parvati and become spouse of Shiva.</strong> <em>So, by the term Devi we generally understand incarnations of Sati and Parvati. This is the reason why Parvati is more emphasized in Saptashati and this is the reason why Rudra Parvati relationship is explained with concepts of Shiva Shakti</em>. So, in the hierachy level we can keep Parvati/Sati before Lakshmi and Saraswati as she is direct incarnation (from Shakti point of view).<br>
<br>
All other Shaktis of other Gods also come in similar way. In this way same Devi incarnates in various forms and become Shakti of all! In any case all these incarnation, hiearchy thing are only applicable in Vyavaharika level that too due to ignorance of Naama-Rupa (Name Form).</p>
<h3>Conclusion:<br></h3>
<p>Thus as a conclusion from above we can say:</p>
<blockquote>
<p>1) Everything that exists is Devi from absolute point of view.<br>
<br>
2) Everything are forms of Devi from relative point of view also.<br>
<br>
3) Under the Naama-Rupa describing Supreme form of Devi in Relative level she is Sri Lalita TripuraSundari.<br>
<br>
4) MahaSaraswati, MahaLakshmi and Mahakali are Amshas of Supreme Devi and they preside over Satva, Rajasa and Tamasa attribute.<br>
<br>
5) Parvati, Lakshmi, Saraswati and all other Shaktis are incarnation of Supreme Devi.<br>
<br>
6) <strong>All these Hierarchies are seen due to ignorance under Nãma-Rupa (Name-Form).</strong> <br></p>
</blockquote>
|
|
<p>The <a href="https://en.wikipedia.org/wiki/Mahabharata" rel="nofollow noreferrer">Mahabharatha</a>, which is one of the two "Itihasa" texts among Hindu Scriptures,is a work by Sri Vyasa.</p>
<p>It also contains the "Bhagawat Gita"(BG), the discourse given by Lord Krishna to Arjuna during the onset of the battle of Kurukshetra.</p>
<p>Bhagawat Gita is quite popular among the users on this site and many answers cite its verses.Even the users,who say that "the Puranas are work of men",do not hesitate quoting from the BG,despite the fact ,that all major Puranas and the BG are works of the same Sri Vyasa.</p>
<p>The following is one such <a href="http://www.bhagavad-gita.us/bhagavad-gita-3-35/" rel="nofollow noreferrer">famous</a> verse which says:
<strong>1)</strong></p>
<blockquote>
<p>śreyān sva-dharmo viguṇaḥ para-dharmāt sv-anuṣṭhitāt sva-dharme
nidhanaḿ śreyaḥ para-dharmo bhayāvahaḥ</p>
</blockquote>
<p>Meaning-</p>
<blockquote>
<p>It is far better to discharge one’s prescribed duties, even though
faultily, than another’s duties perfectly. Destruction in the course
of performing one’s own duty is better than engaging in another’s
duties, for to follow another’s path is dangerous.</p>
</blockquote>
<p><strong>2)</strong></p>
<p>And the core message or one of Gita's essence is the doctrine of "Nishkama Karma".That is doing karma without having attachments to the fruits(Karmaphala).</p>
<p>This kind of karma is considered the best among all kinds and is said to grant liberation(moksha).</p>
<p>Question-Are there verses in other major Hindu texts(like Srutis,Puranas,Smritis etc) similar in purport with the verses& messages given above?</p>
| 15774 | 15754 | 5 | 2 | 15754 | 6 | On verses, from major Hindu texts, similar in purport to those found in the Bhagawat Gita | 3 | 15774 | <p>Bhagavata Purana talks about following one's own Dharma in <a href="https://www.vedabase.com/en/sb/3/28/2" rel="nofollow noreferrer">SB 3.28.2</a>.</p>
<blockquote>
<p>sva-dharmācaraṇaṁ śaktyā</p>
<p>vidharmāc ca nivartanam</p>
<p>daivāl labdhena santoṣa</p>
<p>ātmavic-caraṇārcanam</p>
<p>One should execute his prescribed duties to the best of his ability and avoid performing duties not allotted to him. One should be satisfied with as much gain as he achieves by the grace of the Lord, and one should worship the lotus feet of a spiritual master.</p>
</blockquote>
<p>Also, Nishkama Karma is described in <a href="https://www.vedabase.com/en/sb/11/3/46" rel="nofollow noreferrer">SB 11.3.46</a>.</p>
<blockquote>
<p>vedoktam eva kurvāṇo</p>
<p>niḥsaṅgo ’rpitam īśvare</p>
<p>naiṣkarmyaṁ labhate siddhiṁ</p>
<p>rocanārthā phala-śrutiḥ</p>
<p>By executing without attachment the regulated activities prescribed in the Vedas, offering the results of such work to the Supreme Lord, one attains the perfection of freedom from the bondage of material work. The material fruitive results offered in the revealed scriptures are not the actual goal of Vedic knowledge, but are meant for stimulating the interest of the performer.</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/db/bk09ch29.htm" rel="nofollow noreferrer">Devi Bhagavata Purana, Ninth Book, Chapter XXIX</a> talks about both, following Sva-Dharma and Nishkama Karma.</p>
<blockquote>
<p>ये विप्रा अन्यदेवेज्याः स्वधर्मनिरताः सति । ते यांति सर्पलोकं च पुनरायांति भारते । 36 ॥</p>
<p>हरिभक्ताश्च निष्कामाः स्वधर्मनिरता द्विजाः । ते यांति च हरेलॉक क्रमाद्रतिबलादही । 37 ॥</p>
<p>स्वधर्मरहिता विप्रा देवान्यसेवनाः सदा । भ्रष्टाचाराश्व कामाश्च ते यांति नरकं ध्रुवम्। 38 ॥</p>
<p>स्वधर्मनिरता एव वर्णाश्चत्वार एव च । भवंत्येव शुभस्यैव कर्मणः फलभोगिनः ॥ 39 ॥</p>
<p>स्वकर्मरहिता ये च नरकं यांति ते ध्रुवम्। भारते न भवंत्येव कर्मणाः फलभोगिनः ॥ 4o ॥</p>
<p>Those Brâhmanas that worship the other Devas and attached to their own Dharmas go to those regions of theirs respectively and again come to Bhârata. Attached to their own Dharmas, the Niskâmî Bhaktas of Hari go by their Bhakti step by step to the region of S’rî Hari. Those that are not attached to their own Dharmas and do not worship the Devas and always bent on doing things as they like without any regard to their Âchâras go certainly to hells. No doubt in this. The Brâhmanas and the other three Varnas, attached to their own Dharmas all enjoy the fruits of their good works. But those who do not do their Svadharma, go verily down into hells. They do not came to Bhârata for their rebirth, they enjoy their fruits of Karmas in hells!</p>
</blockquote>
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<p>Why does <a href="https://en.wikipedia.org/wiki/Chinna_Jeeyar" rel="nofollow noreferrer">Chinna Jeeyar Swami</a> carry a bunch of sticks and a white cloth or flag attached to them? What is the significance of these sticks? Why isn't it just a single stick; why should it be a cluster of sticks? Why are these sticks sometimes covered in cloth?</p>
<p><a href="https://i.stack.imgur.com/crr0x.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/crr0x.jpg" alt="enter image description here"></a> </p>
<p><a href="https://i.stack.imgur.com/0Ia1e.gif" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/0Ia1e.gif" alt="enter image description here"></a></p>
| 15770 | 15768 | 5 | 2 | 15768 | 13 | Why does Chinna Jeeyar Swami carry a bunch of sticks and a flag attached to them? | 3 | 15770 | <p>Not just Chinna Jeeyar Swami, but all Sri Vaishnava Acharyas carry these three sticks. They are called the Tridanda, and they are carried by those who have taken up Tridandi Sanyasa, which is the type of Sanyasa that Sri Vaishnavas follow. The appearance of Sanyasis in general is described in <a href="http://www.sacred-texts.com/hin/manu/manu06.htm" rel="noreferrer">this chapter</a> of the Manu Smriti:</p>
<blockquote>
<p>His hair, nails, and beard being clipped, carrying an alms-bowl, a staff, and a water-pot, let him continually wander about, controlling himself and not hurting any creature.</p>
</blockquote>
<p>But the number of sticks that the staff is made of varies based on the type of Sanyasa. Advaitins follow Ekadanda Sanyasa, where they carry only one stick to symbolize their belief that only Brahman exists. Sri Vaishnavas, on the other hand, follow Tridandi Sanyasa, where the three sticks symbolize the three entities which exist according to Vishishtadvaita: Chit or souls, Achit or inanimate matter, and Ishwara, the supreme lord. Here's what <a href="http://www.mudaliandan.com/dasarathi.php" rel="noreferrer">this Sri Vaishnava website</a> says:</p>
<blockquote>
<p>In our Srivaishanava Sampradayam, Pontiffs carry triple staff (tridandam) made out of three small wooden sticks. This is to signify the three components of our philosophy - chit, achit and easwara. It is mandatory for our Pontiffs to carry tridanda always with them. It is also said that "Vishnuroopam Tridandagyam" i.e., Tridandam is Vishnu's roopam.</p>
</blockquote>
<p>But Sri Vaishnavas aren't the only Tridandi Sanyasis; <a href="https://books.google.com/books?id=jI2PUAa8B8oC&lpg=PR15&dq=bhaskara%20tridanda&pg=PR15#v=onepage&q&f=false" rel="noreferrer">this book</a> says that the Vedantic philosopher Bhaskara, who believed in the philosophy of Aupadhika Bhedabheda as I discuss <a href="https://hinduism.stackexchange.com/q/9566/36">here</a>, was a Tridandi Sanyasi. And Gaudiya Vaishnavas also believe in Tridanda Sanyasa, as described in <a href="http://vanisource.org/wiki/Letter_to_Rupanuga_--_Montreal_30_August,_1968?terms=ekadandi+tridandi+tridandi&first=Regarding%20your%20question:%20%22about%20the%20six-armed%20Lord%20Caitanya%20you%20gave&last=from%20the%20mayavadis%20who%20use%20the%20three%20parallel%20lines,%20tripundra." rel="noreferrer">this letter</a> by Srila Prabhupada:</p>
<blockquote>
<p>The Mayavadi sannyasis, they carry ekadanda, one stick. As we Vaisnava sannyasis carry 3 danda, or three sticks, combined together. The one stick is the symbol of understanding oneness. The monists only accept chin matra, there is only one spirit soul; they do not understand the varieties of the spiritual world. And so far our three sticks are concerned, we take it for granted that we have dedicated our life, for Krishna's service in 3 ways, namely, in our body, in our mind, and in our words.</p>
</blockquote>
<p>The connection between the Tridanda and the three ways come from <a href="http://www.sacred-texts.com/hin/manu/manu12.htm" rel="noreferrer">this chapter</a> of the Manu Smriti:</p>
<blockquote>
<p>That man is called a (true) tridandin in whose mind these three, the control over his speech (vagdanda), the control over his thoughts (manodanda), and the control over his body (kayadanda), are firmly fixed.</p>
</blockquote>
<p>EDIT: The white flag-looking thing is called the Jala Pavitram, and as its name suggests it's used to purify water by filtering. It's mentioned in this verse of the Parashara Smriti:</p>
<blockquote>
<p>tatra kutichaka nama putradibhih kutim karayitva kama-krodha-lobha-moha-mada-matsaryadin-parityaja vidhivat-sannyasam kritva tridanda <strong>jala-pavitra</strong> kashaya-vastra-dharanih</p>
<p>Those sannyasis known as kuticaka are those who request their sons to build them a cottage; they give up lust, anger greed, illusion, madness and envy etc. They renounce the world thus and carry a tridanda, <strong>a water-strainer</strong> and wear cloth dyed the colour of kashaya.</p>
</blockquote>
<p>And here is what <a href="http://www.sacred-texts.com/hin/sbe14/sbe1465.htm" rel="noreferrer">this section</a> of the Baudhayana Dharma Sutras says:</p>
<blockquote>
<p>With the three means of punishment, (viz.) words, thoughts, and acts, he shall not injure created beings. He shall carry a cloth for straining water for the sake of purification. He shall perform the necessary purifications with water which has been taken out (of a well or tank) and has been strained.</p>
</blockquote>
<p>The Jala Pavitram is also used for purifying air during Pranayamam as described in <a href="http://www.ramanuja.org/sv/bhakti/archives/mar2000/0213.html" rel="noreferrer">this web page</a>.</p>
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<p>I have seen many Sannyasis (especially <a href="https://en.wikipedia.org/wiki/Swaminarayan_Sampraday#Ascetics" rel="nofollow noreferrer">Swaminarayan</a>) that don't look at women unless it's by accident. What is the cause behind this aversive behavior?</p>
| 15780 | 15773 | 13 | 2 | 15773 | 12 | Why do Sannyasis avoid looking at women? | 3 | 15780 | <p>For sannyāsis, not looking at women is only the starting point, it is not the destination. They are actually trying to <a href="https://hinduism.stackexchange.com/q/8828/2995">slay their indriyas</a> to the point that they are unaffected by the opposite sex.</p>
<p>Śaṅkarācārya says in <a href="http://www.realization.org/down/sankara.vivekachudamani.chaitanya.pdf" rel="noreferrer">Vivekachūdāmani</a>:</p>
<blockquote>
<p>The deer, the elephant, the moth, the fish and the honey-bee---these five meet death because of their bondage to one of the five senses. <strong>What then is the condition of a person who is attached to <em>all five</em>?</strong></p>
<p>Sense-objects are even more virulent in their tragic effects than a king cobra. Poison is fatal to one who swallows it, but the sense-objects kill him who merely looks at them. with his eyes.</p>
<p><strong>One who is liberated from the terrible bonds of desires for sense-objects, so very difficult to renounce, is alone fit for liberation and none else, even if well-versed in all the six schools of philosophy.</strong></p>
</blockquote>
<p>In the <a href="http://www.valmikiramayan.net/utf8/baala/sarga63/bala_63_frame.htm" rel="noreferrer">legend of Viśvāmitra</a> from Vālmīki Rāmāyaṇa, we see how Viśvāmitra is temporarily distracted by the apsara Menaka and loses track of his <em>tapasya</em>.</p>
<p>In the <a href="http://www.sacred-texts.com/hin/m03/m03205.htm" rel="noreferrer">story of Dharma-vyādha</a> we see that the sage, Kauśika, has probably mastered his senses over the opposite sex (as he has a lengthy conversation with the lady of the house) but he has not slayed his ego (<em>ahankāra</em>) and anger yet as he considers himself superior to a householder.</p>
<p>In the following <a href="http://www.kindspring.org/story/view.php?sid=63753" rel="noreferrer">story of two monks</a> (probably of Buddhist origin), we see how the younger one holds on to the thought of a woman even after the senior monk has long forgotten about the incident.</p>
<blockquote>
<p>A senior monk and a junior monk were traveling together. At one point,
they came to a river with a strong current. As the monks were
preparing to cross the river, they saw a very young and beautiful
woman also attempting to cross. The young woman asked if they could
help her cross to the other side.</p>
<p>The two monks glanced at one another because they had taken vows not
to touch a woman.</p>
<p>Then, without a word, the older monk picked up the woman, carried her
across the river, placed her gently on the other side, and carried on
his journey.</p>
<p>The younger monk couldn’t believe what had just happened. After
rejoining his companion, he was speechless, and an hour passed without
a word between them.</p>
<p>Two more hours passed, then three, finally the younger monk could
contain himself any longer, and blurted out “As monks, we are not
permitted a woman, how could you then carry that woman on your
shoulders?”</p>
<p>The older monk looked at him and replied, “<strong>Brother, I set her down on
the other side of the river, why are you still carrying her?</strong>”</p>
</blockquote>
<p>So for a sannyāsi, it is not just about 'not seeing' or 'not touching' a person of opposite sex, the ultimate goal is to reach the state where you remain unaffected even when facing the opposite sex.</p>
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<p>Is becoming a brahmin best for us? if yes then why? are we discouraged if we choose a different path?</p>
| 15817 | 15813 | 6 | 2 | 15813 | 13 | Are we encouraged to become a brahmin? | 3 | 15817 | <p>Based on the nature a person has acquired from material modes; he can be classified to be belonging to one of the varnas.</p>
<p>There are 4 varnas Viz. Brahmin,Kshatriya,Vaishya and Shudra.
The predominating modes that drive these four classes are:</p>
<ol>
<li><strong>Brahmin</strong>-Mode of Goodness</li>
<li><strong>Kshatriya</strong>-Mode of passion</li>
<li><strong>Vaishya</strong> -mix of passion and Ignorance</li>
<li><strong>Shudra</strong>-mode of Ignorance</li>
</ol>
<p>This is mentioned in <a href="https://www.vedabase.com/en/bg/18" rel="noreferrer">18th</a> Chapter of Gita.</p>
<blockquote>
<p>Peacefulness, self-control, austerity, purity, tolerance, honesty,
knowledge, wisdom and religiousness – these are the natural qualities
by which the brāhmaṇas work.</p>
<p>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.</p>
</blockquote>
<p>Now in <a href="https://www.vedabase.com/en/bg/3" rel="noreferrer">3rd</a> Chapter Krishna says</p>
<blockquote>
<p>Even a man of knowledge acts according to his own nature, for everyone
follows the nature he has acquired from the three modes. What can
repression accomplish?</p>
<p>It is far better to discharge one’s prescribed duties, even though
faultily, than another’s duties perfectly. Destruction in the course
of performing one’s own duty is better than engaging in another’s
duties, for to follow another’s path is dangerous.</p>
</blockquote>
<p>So here Krishna is urging Arjuna to execute his duty of Kshatriya. Because its nature of Kashtriya to fight for right cause.</p>
<p>Krishna does not ask Arjuna to change his position of being a Kshatriya. So God Himself is not supporting <strong>'Becoming someone that you are not'</strong> .</p>
<p>If someone has acquired Brahminical qualities he has to develop and enhance such qualities and engage them in service of God.</p>
<p><strong>It is not encouraged</strong> to become a Brahmin if someone is not. Same thing goes for all other Varnas(Classes).</p>
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<p>Why some spiritual people become cynical? Even though they know soul is ansha of GOD, they don't meet people, act as selfish person and meet in specific time. Why? When one really need guidance their doors are closed at the peak time. Then how can one get help?</p>
<p>Are they considering the seeker a part of Maya or they are diffident in helping him? </p>
| 15864 | 15839 | 6 | 2 | 15839 | 7 | Why some spiritual people become cynical? | 3 | 15864 | <p>The answer is provided in Shreemad Bhagvat purana by Lord Shree Krishna.
He explains about "Vanaprastha" (वानप्रस्थ) and "Sanyasi Dharma." </p>
<p>In these shlokas Lord Shree Krishna explains How a spiritual oriented person and Sadhus and Sanyasi's should behave who are his pure devotee's.<br><br></p>
<blockquote>
<p>प्रसंग्ड:मजरं पाशमात्मणन: कवयो विदु:|<br> स एव साधुषु कृतो
मोक्षद्वारमपावृतम||२०||</p>
<p>prasaṅgam ajaraṁ pāśam ātmanaḥ kavayo viduḥ sa eva sādhuṣu kṛto
mokṣa-dvāram apāvṛtam</p>
<p><strong>Meaning</strong> - Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. <strong>But
that same attachment, when applied to the self-realized devotees,
opens the door of liberation.</strong> <a href="https://www.vedabase.com/en/sb/3/25/20" rel="nofollow noreferrer"><strong>SB3.25.20</strong></a><br> <br>
Here in this shloka it's told that the <strong>selfishness or Asakti</strong> which is unimpaired bondage of general people, the same Selfishness when develops to Mahapurusha or Realised souls , it is indication of opened door to moksha for them.</p>
</blockquote>
<hr>
<blockquote>
<p><strong>बुधो बालकवत क्रिडेत कुशलो जड़चचरेत्।29।। <br/> वदेदुम्नत्तवद विद्वान् गोचर्या नैगमश्चरेत।।</strong></p>
<p>Budho Balakvat kridet kushlo jadchhret Vadedumnattavad vidwaan
gocharya naigamashret.</p>
<p><strong>Meaning</strong> - Even wise he should act like a child , even clever he should live like fool , <strong>even knower of vedas he should live like
animal.</strong><hr></p>
<p><strong>ज्ञाननिष्ठो विरक्तो वा मद्भक्तो वानपेक्षक:।</strong> <br>
<strong>सलिङ्गनाश्रमांस्तयक्वता चरेविधिगोचर:।।28।।</strong></p>
<p>GynaaNistho virakto va madbhakto vaanpekashkaha
Salindgnashrmamstayakvata charevidhigochara </p>
<p><strong>Meaning</strong> - A learned transcendentalist dedicated to the cultivation of knowledge and thus detached from external objects, or My devotee
who is detached even from desire for liberation — both neglect those
duties based on external rituals or paraphernalia. <strong>Thus their
conduct is beyond the</strong> <strong>range of rules and regulations.</strong></p>
<p><a href="http://www.vedabase.com/en/sb/11/18/29" rel="nofollow noreferrer"> <strong>Skanda 11, Chapter 18 Shloka 28-29</strong> </a></p>
</blockquote>
<p>Here shree krishna is telling us that a sadhu or spiritual person should not believe in this world , nor should he assume it's true.He should not engage his mind in any material thing , and even do not wish to do anything in any loka. And so i think that's why some sadhus or Sanyasi's deliberately act like a Cynical , realising all this is maya.</p>
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<p>I was raised at LDS (Mormon) in the United States of America. My only real experience with Hinduism is my readings of the Bhagavad Gita this summer (Isherwood translation with introduction by Aldous Huxley).</p>
<p>How central is the Bhagavad Gita to the Hindu religion? How well does it represent Hinduism, standing alone? Is it considered outdated in parts (as the Old Testament is, in Christianity)?</p>
| 15925 | 15924 | 11 | 2 | 15924 | 16 | How important is the Bhagavad Gita when compared to other Hindu texts? | 5 | 15925 | <p><a href="https://web.archive.org/web/20160711001730/http://www.arshavidya.org/Swami-Tattvavidananda.html" rel="noreferrer">Swami Tattvavidananda Saraswati</a> of <a href="https://en.wikipedia.org/wiki/Arsha_Vidya_Gurukulam" rel="noreferrer">Arsha Vidya Gurukulam</a> <a href="http://www.avgsatsang.org/hhstvs/pdf/Essentials_of_Hindu_Dharma_Part_One.pdf" rel="noreferrer">writes</a>:</p>
<blockquote>
<p><strong>Question</strong> </p>
<p>Swamiji, is there some basic text, for example, the Bible in Christianity, that defines the Hindu religion?</p>
<p><strong>Answer</strong></p>
<p>In Hinduism, we have a galaxy of saints, prophets and incarnations of God. We have also inherited a large collection of books. And thus if I have to name a book which represents the essence of Hinduism, it becomes a daunting task. Despite this difficulty, <strong>if I am pressed to point out one and only one book, then I would have to say that the book of the Bhagavad Gita represents the essence of Hinduism.</strong></p>
</blockquote>
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<p>What is the caste that Lord Sri Krishna was born into? Was it kshatriya (warrior) or Yadava (shepherd)? People from the yadava community claim that Sri Krishna is a Yadava and was born into their caste.</p>
<p>Is Lord Krishna a Kshatriya or a Yadava or is he born into a kshatriya dynasty named Yadavas?</p>
| 15953 | 15936 | 13 | 2 | 15936 | 10 | In which caste was Lord Krishna born into? | 7 | 15953 | <p>There are verses in "Shreemad Bhagvatam" that points towards "Lord Shree Krishna's" relation with Pandavas. Although he has been raised in Gokula, Kunti mother of Pandavas was sister of Vasudeva (Father of shree Krishna"). <strong>So we can say that Shree krishna was a kshatriya.</strong></p>
<blockquote>
<p>तं <strong>मातुलेयं</strong> परिरभ्य निवृतो भीम: स्ययन प्रेमजवाकुलेइंद्रिय:। <br/>
यमौ किरीटी च सुह्यत्तमं मुदा प्रवृद्धबाष्पा: परिरेभिरेsच्युतम।।27।।</p>
<p>Tam <strong>Matuleyam</strong> Paribhya Nivritto Bhimah Sasyan Pramjava kule
indriya Yamo kiriti Ch Suhruttmam Muda Pravrubgdbashpah
Paribhirechhutam.</p>
<p><strong>Meaning</strong> - Then Bheema smiled and hugged his "<strong>Maternal</strong> <strong>Cousin</strong> <strong>Shree krishna"</strong> Nakula ,Sahadeva and Arjuna also hugged Shree Krishna and their eyes filled with tears from the great love
towards Shree Krishna.</p>
</blockquote>
<p><a href="https://www.vedabase.com/en/sb/10/71/27" rel="noreferrer"><strong>SB 10.71.27</strong></a></p>
<p>In that chapter there is also a Verse of <strong>conversation between "Uddhava" and Shree Krishna</strong>.Where Uddhava is telling Shree krishna to help His "<strong>Paternal Cousins</strong>" pandavas.</p>
<blockquote>
<p>यदुक्तमृषिणा देव साचिव्यं यक्ष्यतस्यत्वया । <br/> कार्यम <strong>पैतृषयव</strong>
सेयस्य रक्षा च शरणैषिणाम् ।।2।।</p>
<p>Yadukatamrushina Dev Sachivyam Yakshyatastvaya Karyam
<strong>Paitushvaseyasya</strong> Raksha ch Sahranaishinaam </p>
<p><strong>Meaning</strong> - Bhagvan , as told by "Devarshi Narada" you should help your "<strong>Paternal Cousins</strong>" in their Yagna. Also its a duty of you to
help those who surrender to you.</p>
</blockquote>
<p><a href="http://www.vedabase.com/en/sb/10/71/2" rel="noreferrer"><strong>SB 10.71.2</strong></a></p>
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<p>Women are generally loving and we worship women in the form of Lakshmi, Saraswati, Parvati, Durga and others. Our scriptures also tell us to respect women.</p>
<p>However, <a href="https://youtu.be/3hVLgigkFXs" rel="noreferrer">this</a> YouTube video says that some women possess negative characteristics as explained by Ravana to his wife Mandodari. Unfortunately, I couldn't find any of it mentioned in any Ramayana or other texts.</p>
<p><strong>What is the source of the video's claims?</strong></p>
<p><strong>Do our scriptures say anything about the negative traits of women or which women to avoid in general?</strong></p>
| 15972 | 15938 | 12 | 2 | 15938 | 6 | Negative Characterisitcs of Women - Ravana | 5 | 15972 | <p><strong>Do our scriptures say anything about the negative traits of women or which women to avoid in general?</strong></p>
<p>According Manu Smriti, there are <strong>six negative traits or characteristics</strong> of women that bring about her downfall or ruin.</p>
<blockquote>
<p>9.13. Drinking (spirituous liquor), associating with wicked people, separation from the husband, rambling abroad, sleeping (at
unseasonable hours), and dwelling in other men’s houses, are the six
causes of the ruin of women.</p>
</blockquote>
<p>So,those women who indulge in the above six acts are to be avoided as bad.</p>
<p><a href="https://i.stack.imgur.com/FL4Jd.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/FL4Jd.jpg" alt="enter image description here"></a></p>
<p>Also ,it is implied in the same text that women can not keep secrets to themselves ,& hence the king should never tell them his plans.So,the women do not make good spies etc.</p>
<blockquote>
<p>7.149. At the time of consultation let him cause to be removed idiots, the dumb, the blind, and the deaf, animals, very aged men, <strong>women</strong>,
barbarians, the sick, and those deficient in limbs</p>
<p>7.150. (Such) despicable (persons), likewise animals, <strong>and particularly women betray secret council;</strong> for that reason <strong>he must be careful with
respect to them.</strong></p>
</blockquote>
<p>The Parashara Smriti says the woman who causes abortion are to be abandoned completely.</p>
<blockquote>
<p>What sin is incurred in killing a Brahman, abortion causes a sin twice
as great ; there is no atonement for that sin. <strong>The abandonment of such
a woman has been ordained by law.</strong>(Parshara Smriti)</p>
</blockquote>
<p>The Manu Smriti further states that no libations of water for the following women:</p>
<blockquote>
<p>5.90. To women who have joined a heretical sect, who through lust live (with many men), who have caused an abortion, have killed their
husbands, or drink spirituous liquor.</p>
</blockquote>
<p>So,these are also the women to be avoided as sinners.</p>
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<p>According to Hinduism, will saying done thing in anger come true.</p>
<p>For example, a father says to his son in a fit of rage, "You will kill me!"</p>
<p>Does Hunduism believe these words will come true?</p>
<p>If so, how to break out of this curse?</p>
| 15971 | 15965 | 6 | 2 | 15965 | 3 | Will saying something in anger come true? | 3 | 15971 | <p>I will say No, Everyone's Curse or Blessings is not going to be true. People who have achieved the power to curse & give blessings, their sayings will only be true. </p>
<p>Every Mother wants her son to be a good human or a rich man. She always give her blessings to her son, but for everyone it doesn't become true.</p>
<p>Every Father blesses her daughter to lead a happy life but those blessings does not become true.</p>
<p>Like that only, Every enemy may curse a person to die in hell, but it is not going to be true because that person has not achieved the power to do so.</p>
<p><strong>In Anger, Normal People speaks what their inner conscience wants them to tell. So Sometimes the things come true because of coincidence & most of the times, it is expected outcome of a human being, because of series of past events.</strong></p>
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<p><strong>Ashtanga yoga means "eight-limbed yoga,</strong>" as described by the Maharshi Patanjali in the Yoga Sutras.</p>
<p>consists of the following eight spiritual practices:</p>
<blockquote>
<p>1) Yama 2) Niyama 3) Asana 4) Pranayama 5) Pratyahara 6) Dharana 7)
Dhyana 8) Samadhi.</p>
</blockquote>
<p>My question is - <strong>In which puranas we find the description and procedure of "
Ashtanga Yoga"</strong></p>
| 15981 | 15975 | 7 | 2 | 15975 | 8 | Which Puranic Scriptures describes procedure of "Ashtanga Yoga"? | 3 | 15981 | <p>Ashtanga Yoga is described by Devi (the mother) to Himalaya in <a href="http://www.hinduscriptures.in/scriptures/upa-purana/srimad-devibhagavatam/vol-ii/chapter-35/topic-1" rel="nofollow noreferrer">Devi Bhagavatam, Seventh Book, Chapter XXXV</a> in details.</p>
<blockquote>
<p>हिमालय उवाच</p>
</blockquote>
<blockquote>
<p>योगं वद महेशानि सांगं संवित्प्रदायकम् ।</p>
</blockquote>
<blockquote>
<p>कृतेन येन योग्योऽहं भवेयं तत्त्वदर्शने ॥ 1 ॥</p>
</blockquote>
<blockquote>
<p>Himalaya said: "O Maheswari Now tell me the Yoga with all its Angas (limbs) giving the knowledge of the Supreme Consciousness so that, I may realise my Self, when I practise according to those instructions.”</p>
</blockquote>
<blockquote>
<p>श्रीदेव्युवाच</p>
</blockquote>
<blockquote>
<p>न योगो नभस: पृछे न भूमी न रसातले ।</p>
</blockquote>
<blockquote>
<p>ऐक्यं जीवात्मनोराहुर्योगं योगविशारदा: ।।2।।</p>
</blockquote>
<blockquote>
<p>तत्प्रत्यूहा: षडाख्याता योगविध्न करानघ ।</p>
</blockquote>
<blockquote>
<p>कामक्रोधौ लोभमोहौ मदमात्सर्यसंज्ञकौ ॥ 3 ।।</p>
</blockquote>
<blockquote>
<p>Sri Devi said: "The Yoga does not exist in the Heavens; nor does it exist on earth or in the nether regions (Patala). Those who are skilled in the Yogas say that the realisation of the identtily between the Jivatma and the Paramatma is 'Yoga.</p>
</blockquote>
<blockquote>
<p>योगागैरेव भित्त्वा तान्योगिनो योगमाप्नुयु ।</p>
</blockquote>
<blockquote>
<p>यमं नियममासनप्राणायामौ ततः परम् ।। 4 ।।</p>
</blockquote>
<blockquote>
<p>प्रत्याहारं धारणाख्यं ध्यानं साध समाधिना ।</p>
</blockquote>
<blockquote>
<p>अष्टांगान्याहुरेतानि योगिनां योगसाधने ॥ 5 ॥</p>
</blockquote>
<blockquote>
<p>अहिंसा सत्यमस्तेयं ब्रह्मचर्यं दयाऽऽर्जवम् ।</p>
</blockquote>
<blockquote>
<p>क्षमा धृतिर्मिताहार: शौचं चेति यमा दश । 6 ॥</p>
</blockquote>
<blockquote>
<p>तपः संन्तोष आस्तिक्यं दानं देवस्य पूजनम् ।</p>
</blockquote>
<blockquote>
<p>सिद्धांत श्रवणं चैव ह्रीर्मतिश्च जपो हुतम् ॥ 7 ॥</p>
</blockquote>
<blockquote>
<p>O Sinless One. The enemies to this Yoga are six; and they are lust, anger, greed ignorance, Vanity and jealousy. The Yogis attain the Yoga when they become able to destroy these six enemies by practising the accompaniments to Yoga. <strong>Yama, Niyama, Asana, Prāņāyāma, Pratyāhāra, Dhāraņā, Dhyana, and Samadhi, these are the eight limbs of Yoga</strong>. Yama includes Ahirinsa (non-injuring; nonkilling); truthfulness; Asteyam (non-stealing by
mind or deed); Brahmacarya (continence); Daya (mercy to all beings); Uprightness; forgiveness, steadiness; eating frugally, restrictedly and cleanliness (external and internal).</p>
</blockquote>
<blockquote>
<p>दशैते नियमाः प्रोक्तकां मया पर्वतनायक ।</p>
</blockquote>
<blockquote>
<p>पदासन स्वस्तिक च भद्र वज्रासन तथा । 8 ।</p>
</blockquote>
<blockquote>
<p>वीरासनमिति प्रोक्तं क्रमादासनपञ्चकम् ।</p>
</blockquote>
<blockquote>
<p>ऊर्वोरुपरि विन्यस्य सम्यक्पादतले शुभे । 9 ॥</p>
</blockquote>
<blockquote>
<p>अंगुष्ठैौ च निबध्नीयाद्धस्ताभ्यां व्युत्क्रमात्ततः ।</p>
</blockquote>
<blockquote>
<p>पद्मासनमिति प्रोक्तं योगिनां हृदयङ्गमम् ॥ 10 ॥</p>
</blockquote>
<blockquote>
<p>These are ten in number. Niyama includes also ten qualities: (1) Tapasya (austerities and penances); (2) Contentment; (3) Āstikya (faith in the God and the Vedas, Devas, Dharma and Adharma); (4) Charity (in good causes); Worship of God; hearing the Siddhantas (established saying) of the Vedas; Hri or modesty (not to do any irreligious or blameable acts); Sraddha (faith to go do good works that are sanctioned); (9) Japam (uttering silently the mantrams, Gayatris or saying of Puranas) and (10) Homam (offering oblations daily to the Sacred Fire. There are five kinds of Asanas (Postures) that are commendable: Padmasana, Svastikāsana, Bhadrāsana. Vajrāsana and Vīrāsana. Padmāsana consists in crossing the legs and placing the feet on the opposite thighs (the right foot on the left thigh and the left foot on the right thigh) and catching by the right hand brought round the back, the toes of the right foot and catching by the left hand brought round the back the toes of the left foot; sitting then straight and with ease. This is recommended by the Yogis (and by this one can raise oneself in the air).</p>
</blockquote>
<blockquote>
<p>जानूर्वोरन्तरे सम्यक्कृत्वा पादतले शुभे ।</p>
</blockquote>
<blockquote>
<p>ऋतुकायो विशेद्योगी स्वस्तिकं तत्प्रचक्षते। 11 ।</p>
</blockquote>
<blockquote>
<p>सीवन्याः पार्श्वयोन्यस्य गुल्फयुग्मं सुनिश्चितम् ।</p>
</blockquote>
<blockquote>
<p>वृषणाधः पादपाष्णीं पार्षिणभ्यां परिबन्धयेत् ॥ 12 ॥</p>
</blockquote>
<blockquote>
<p>भद्रासनमिति प्रोक्तं योगिभिः परिपूजितम् ।</p>
</blockquote>
<blockquote>
<p>ऊर्वोः पादौ क्रमान्यस्य जान्वोः प्रत्यङ्मुखांगुली ॥ 13 ।।</p>
</blockquote>
<blockquote>
<p>Place the soles of the feet completely under the thighs, keep the body straight, and sit at ease. This is called the Svastikasana. Bhadrasana consists in placing well the two heels on the two sides of the two nerves of the testicles near the anus an catching by the two hands the two heels at her lower part of the testicles then sitting at ease. This is very much liked by the Yogis.</p>
</blockquote>
<blockquote>
<p>करौ विदध्यादाख्यातं वज्रासनमनुत्तमम् ।</p>
</blockquote>
<blockquote>
<p>एक पादमधः कृत्वा विन्यस्योरु तथोत्तरे। 14 ।</p>
</blockquote>
<blockquote>
<p>ऋजुकायो विशेद्योगी वीरासनमितीरितम् ।</p>
</blockquote>
<blockquote>
<p>Vajrasana (diamond seat) consists in placing the feet on the two thighs respectively and placing the fingers below the thighs with the hands also there, and then sitting at ease. Virasana consists in Sitting cross on the hams in placing the right foot under the right thigh and the left foot under the left thigh and sitting at ease with body Straight.</p>
</blockquote>
<blockquote>
<p>इडयाऽऽकर्षयेद्वायुं ब्राह्यं षोडशमात्रया ।। 1 5 ॥</p>
</blockquote>
<blockquote>
<p>धारयेत्पूरितं योगी चतु:षष्ठया तु मात्रया ।</p>
</blockquote>
<blockquote>
<p>सुषुम्नामध्यगं सम्यग्द्वात्रिंशन्मात्रया शनैः ॥ 16 ॥</p>
</blockquote>
<blockquote>
<p>नाङया पिङ्गलया चैव रेचयेद्योगवित्तमः ।</p>
</blockquote>
<blockquote>
<p>Taking in the breath by the Ida (the left nostril) so long as we count Om' sixteen, retaining it in the Suşumnā so long as we count “Om” sixty-four times and then exhaling it slowly by the Pinglala nādī (the right nostril) as long as we count “Om” thirty-two times. (The first process is called Piiraka, the second is called Kumbhaka, and the third is called Reacaka).</p>
</blockquote>
<blockquote>
<p>प्राणायाममिमं प्राहुर्योगशास्त्रविशारदाः । 17 ।</p>
</blockquote>
<blockquote>
<p>भूयो भूयः क्रमात्तस्य ब्राह्यमेवं समाचरेत् ।</p>
</blockquote>
<blockquote>
<p>मात्रावृद्धिक्रमेणौव सम्यग्द्वादश षोडश । 18 ।</p>
</blockquote>
<blockquote>
<p>This is called one Pranayama by those versed
in the Yogas. Thus one should go on again with his Pranayama. At the very beginning, try with the number twelve, i.e., as we count “Om’ twelve times and then increase the number gradually, to sixteen and so on.</p>
</blockquote>
<blockquote>
<p>जपध्यानादिभिः सार्धं सगर्भं तं विदुर्बुधाः।</p>
</blockquote>
<blockquote>
<p>तदपेतं विगर्भ च प्राणायामं परे विदुः । 19 ॥</p>
</blockquote>
<blockquote>
<p>Pranayama is of two kinds: Sagarbha and Vigarbha. It is called Sagarbha when Pranayama is performed with repeating the Ista Mantra and Japam and meditation. It is called Vigarbha Pranayama when 'Om is simply counted and no other Mantram.</p>
</blockquote>
<blockquote>
<p>क्रमादभ्यस्यतः पुंसो देहे स्वेदोद्भमोऽधमः ।</p>
</blockquote>
<blockquote>
<p>मध्यमः कंपसंयुक्तो भूमित्यागः परो मतः ॥ 20 ॥</p>
</blockquote>
<blockquote>
<p>उत्तमस्य गुणावाप्तिर्यावच्छीलनमिष्यते ।</p>
</blockquote>
<blockquote>
<p>When this Pranayama is practised repeatedly, perspiration comes first when it is called of the lowest order, when the body begins to tremble, it is called middling, and when one rises up in the air, leaving the ground, it is called the best Pranayama. (Therefore one who practises Pranayama Ought to continue it till he becomes able to rise in the air).</p>
</blockquote>
<blockquote>
<p>इन्द्रियाणां विचरतां विषयेषु निरर्गलम् ॥ 21 ॥</p>
</blockquote>
<blockquote>
<p>बलादाहरणां तेभ्यः प्रत्याहारोऽभिधीयते ।</p>
</blockquote>
<blockquote>
<p>Now comes Pratyahara. The senses travel Spontaneously towards their objects, as if they are Without anyone tos check. To curb them perforce and to make them turn backwards from those objects is called Pratyahara.</p>
</blockquote>
<blockquote>
<p>अङ्गुष्ठगुल्फजानूरुमूलाधारलिंगनाभिषु ॥ 22 ॥</p>
</blockquote>
<blockquote>
<p>हृद्ग्रीवाकण्ठदेशेषु लम्बिकायां ततो नसि ।</p>
</blockquote>
<blockquote>
<p>भूमध्ये मस्तके मूर्टिन द्वादशान्ते यथाविधि। 23 ।</p>
</blockquote>
<blockquote>
<p>धारणां प्राणामरुतो धारणेति निद्यते ।</p>
</blockquote>
<blockquote>
<p>To hold the Prana Vayu on toes, heels, knees, thighs, Secrum, genital organs, navel, heart, neck, throat, the Soft palate, nose, between the eyebrows, and on the top of the head, at these twelve places respectively is called the Dharana.</p>
</blockquote>
<blockquote>
<p>समाहितेन मनसा चैतन्यांतरवर्तिना । 24 ।</p>
</blockquote>
<blockquote>
<p>आत्मन्यभीष्टदेवानां ध्यानं ध्यानमिहोच्यते ।</p>
</blockquote>
<blockquote>
<p>समत्वभावना नित्यं जीवात्मपरमात्मनोः ॥ 25 ॥</p>
</blockquote>
<blockquote>
<p>समाधिमाहुर्मुनयः प्रोक्तमष्टागलक्षणम् ।</p>
</blockquote>
<blockquote>
<p>इदानीं कथये तेऽहं मन्त्रयोगमनुत्तमम् । 26 ॥</p>
</blockquote>
<blockquote>
<p>विश्वं शरीरमित्युक्तं पञ्चभूतात्मकं नग ।</p>
</blockquote>
<blockquote>
<p>चन्द्रसूर्याग्नितेजोभिजवब्रहौक्यरूपकम् ॥ 27 ॥</p>
</blockquote>
<blockquote>
<p>Concentrate the mind on the consciousness inside and then meditate the Ista Devata Within the Jĩvãtmã. This is the Dhyãna. Samãdhi is identifying always the Jīvātmā and Paramātmā. Thus the Sages say. (Samadhi is of two kinds (I) Samprajnata, or Savikalpak and (2) Nirvikalpak. When the ideas the Knower, Knowledge and the Thing Known, remain separate in the consciousness and yet the mind feels the one Akhanda Saccidananda Brahma and his heart remains, there, that is called Samprajnata Samadhi; and when those three vanish away and the one Brahma remains, it is called Asamprajñata Samadhi). Thus I have described to you the Yoga with its eight limbs. O, Mountain. This body composed of the five elements, and with Jiva endowed with the essence of the Sun the Moon, and the Fire and Brahmain it as one and the same, is denominated by the term “Višva.”</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/tmu/tmu24.htm" rel="nofollow noreferrer">ŚĀṆDILYA-UPANISHAḌ OF AṬHARVAṆAVEḌA, Chapter I</a> also deals with Ashtanga Yoga.</p>
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<p>From <a href="http://www.thehindu.com/todays-paper/tp-national/tp-andhrapradesh/prayers-offered-for-rains/article6138348.ece" rel="nofollow noreferrer">this</a> news article:</p>
<blockquote>
<h3>Prayers offered for rains</h3>
<p>Hundreds of people thronged Indrakeeladri on the bank of the river Krishna to witness 'Varuna yagam' and 'sahasraghatabhishekam' performed for copious rain. <br></p>
<p>... <br></p>
<p>This apart, <strong>Virataparva parayanam</strong> also began on the temple premises, he said.</p>
</blockquote>
<p>What has Virāṭa Parva pārāyaṇa got to do with rains?</p>
| 16022 | 16006 | 6 | 2 | 16006 | 3 | What has Virāṭa Parva pārāyaṇa got to do with rains? | 3 | 16022 | <p><a href="https://en.wikipedia.org/wiki/Garikapati_Narasimha_Rao" rel="nofollow noreferrer">Dr. Garikipati Narasimha Rao</a> in his discourse on Mahābhārata in <a href="https://youtu.be/DVHLJRpyc7o?t=1160" rel="nofollow noreferrer">this</a> YouTube video (Telugu) says that the custom of reciting Virāṭa Parva for rains has originated because Bhīṣma describes the 18 signs of Yudhiṣṭhira's presence, in Virāṭa Parva and one of them is: "where king Yudhiṣṭhira resides...<em>the clouds, without doubt, pour abundant rain</em>."</p>
<p>In Go-harana Parva of Virāṭa Parva, this is what Bhīṣma exactly <a href="http://www.sacred-texts.com/hin/m04/m04028.htm" rel="nofollow noreferrer">says</a>:</p>
<blockquote>
<p>The ruler, O child, of the city or the province where king Yudhishthira resides cannot have any misfortune. Charitable and liberal and humble and modest must the people be of the country where king Yudhishthira resides. Agreeable in speech, with passions under control, observant of truth, cheerful, healthy, pure in conduct, and skilful in work must the people be of the country where king Yudhishthira resides.</p>
<p>The people of the place, where Yudhishthira is, cannot be envious or malicious, or vain, or proud, but must all adhere to their respective duties. Indeed, in the place where Yudhishthira resides, Vedic hymns will be chanted all around, sacrifices will be performed, the last full libations will always be poured, and gifts to Brahmanas will always be in profusion. <strong>There the clouds, without doubt, pour abundant rain, and furnished with good harvest the country will ever be without fear</strong>. There the paddy will not be without grain, fruits will not be bereft of juice, floral garlands will not be without fragrance, and the conversation of men will always be full of agreeable words. There where king Yudhishthira resides, the breezes will be delicious, the meetings of men will always be friendly, and cause of fear there will be none. There kine will be plentiful, without any of them being lean-fleshed or weak, and milk and curds and butter will all be savoury and nutritious. There where king Yudhishthira resides, every kind of corn will be full of nutrition and every edible full of flavour.</p>
<p>There where king Yudhishthira resides, the objects of all the senses, viz.,--taste, touch, smell, and hearing, will be endued with excellent attributes. There where king Yudhishthira resides, the sights and scenes will be gladdening. And the regenerate ones of that place will be virtuous and steady in observing their respective duties. Indeed, in the country where the sons of Pandu may have taken up their abode during this thirteenth year of their exile, the people will be contented and cheerful, pure in conduct and without misery of any kind. Devoted to gods and guests and the worship of these with their whole soul, they will be fond of giving away, and filled with great energy, they will all be observant of eternal virtue.</p>
<p>There where king Yudhishthira resides, the people, eschewing all that is evil, will be desirous of achieving only what is good. Always observant of sacrifices and pure vows, and hating untruth in speech, the people of the place where king Yudhishthira may reside will always be desirous of obtaining what is good, auspicious and beneficial. There where Yudhishthira resides, the people will certainly be desirous of achieving what is good, and their hearts will always incline towards virtue, and their vows being agreeable they themselves are ever-engaged in the acquisition of religious merit.</p>
</blockquote>
<p>In the book, <em><a href="http://rads.stackoverflow.com/amzn/click/8172760558" rel="nofollow noreferrer">Hindu Dharma: The Universal Way of Life</a></em><sup> §</sup>, <a href="https://en.wikipedia.org/wiki/Chandrashekarendra_Saraswati" rel="nofollow noreferrer">Swami Chandrasekarendra Saraswati</a> cautions these mantras and pārāyaṇa don't work always:</p>
<blockquote>
<p>Even today we see how mantras are efficacious though what we see is more often their power to do evil rather than good. The very word "mantrikam" inspires dread in us. If mantras have the power to do evil, they must also have the power to do good. We do hear reports of how mantras are beneficent, for instance how the mantras invoking the god Varuna produce rains.</p>
<p><strong>It may be that sometimes the Varuna japa does not succeed in bringing rains.</strong> But this is no reason why all mantras should be rejected outright as of no value. Sick people die even after the regular administration of medicine. For this reason do we condemn medical science as worthless? We have an explanation for the patient's failure to recover: his illness and reached such an advanced stage that no medicine could be of any avail. <strong>Similarly, no mantra is of any help when it has to contend against the working of powerful karma.</strong> There is also another reason. If you are not strict about your diet, the medicine taken may not work. Similarly, if we are lax in the observance of certain rules, the mantras will not produce the desired result.</p>
<p>[Hindu Dharma » The Vedic Religion And Varna Dharma » Preserving the Vedas: Why it is a Lifetime Mission]</p>
</blockquote>
<p><sup> § </sup> <sub>An older and copyright-free version of this book is available for free <a href="http://www.kamakoti.org/hindudharma/part3/chap8.htm" rel="nofollow noreferrer">here</a>.</sub></p>
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<p>What does Bhagavad Gita make of persons who just go about doing their swadharma, fulfilling their duties (being a good child to parents, is a good spouse, a good parent, citizen etc.) but don't believe in a higher power or God?</p>
| 42492 | 16011 | 9 | 2 | 16011 | 2 | Does Bhagavad Gita detest atheists? | 3 | 42492 | <p><strong>Updated version</strong></p>
<p>There has been some criticism about my previous answer. hence I am posting an updated version which is hopefully better than the previous version.</p>
<p>Gita acknowledges the right of a person to reject its teachings.</p>
<blockquote>
<p>‘..Reflecting on this entire teaching, do as you think fit.’</p>
</blockquote>
<p><strong>Gita 18.63</strong></p>
<p>However, Gita has very low opinion about atheists.</p>
<blockquote>
<p>According to them nothing is ultimately real in this world. It is
Godless and without any moral basis. Being born of sex union, what
else but lust can be said to be its cause?</p>
</blockquote>
<p><strong>Gita 16.8</strong></p>
<p>We need to deal with 2 cases, that of immoral atheists and moral atheists.</p>
<p><strong>immoral atheists</strong></p>
<p><strong>What happens to immoral atheists?</strong></p>
<blockquote>
<p>These vicious men, oppressive, cruel and sinful as they are, - are
always hurled down by Me into demoniac wombs in life after life, in
the transmigratory cycle.</p>
</blockquote>
<p><strong>Gita 16.19</strong></p>
<p>What Gita means is that immoral atheists would remain in Samsara, the cycle of birth and death, since they will not do spiritual practice to purify their hearts and know God and will thus suffer. This is of course what will happen to any immoral person.</p>
<p><strong>Moral Atheists</strong></p>
<p>Of course there are also atheists who live moral lives. What would happen to them? The answer is that they will also remain trapped in Samsara since God realization is the only way out of Samsara. However, they will most probably have pleasant life since they have lived a moral life.</p>
<blockquote>
<p>The only way to end of sorrow is to know God. When men shall roll up
space as if it were a piece of leather, then will there be an end of
sorrow, apart from knowing God.</p>
</blockquote>
<p><strong>Svetasvatara Upanishad VI.20</strong></p>
<p><strong>Does Gita discriminate between atheists and believers?</strong></p>
<p>The answer is no. Even believers will remain trapped in Samsara unless they purify their mind.</p>
<blockquote>
<p>For the attainment of mental purity, spiritual aspirants (Yogins)
perform action devoid of attachment, with their body, mind, intellect
or even merely with the senses.</p>
</blockquote>
<p><strong>Gita 5.11</strong></p>
<p>The point is that Gita or Hindu shastra does not say that intellectual belief or disbelief plays any role in the fate of a person. <strong>It is only mental purity that determines whether a person will be able to escape the cycle of Samsara.</strong> An atheist will remain trapped in Samsara not because of his belief but because of not striving for mental purity. It is his choice. Similarly a believer who does not purify his mind will remain trapped in Samsara. Again it is his choice. God does not play any role in deciding whether any person remains in Samsara or not.</p>
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<p>In <a href="http://www.sanatan.org/en/a/270.html" rel="noreferrer">Bhagawat Gita</a> Sri Krishna says that one who remembers the Supreme Lord and Pranava(OM) while dying reaches the higher states of bliss or the Supreme Lord Himself.</p>
<blockquote>
<p>ओमित्येकाक्षरं ब्रह्म व्याहरन्मामनुस्मरन् । यः प्रयाति त्यजन्देहं स
याति परमां गतिम् ।। – Shrimadbhagwadgita, Adhyaya 8, Shloka 13</p>
<p>Meaning-Meaning : (Shrikrushna says) The one who dies while chanting
‘Om’ and remembering me is elevated to a very high level after death.</p>
<p>अन्तकाले च मामेव स्मरन्मुक्त्वा कलेवरम् । यः प्रयाति स मद्भावं याति
नास्त्यत्र संशयः ।। – Shrimadbhagwadgita, Adhyaya 8, Shloka 5</p>
<p>Meaning : (Shrikrushna says) There is no doubt that the one who
remembers me while dying reaches me.</p>
</blockquote>
<p><strong>Question-Are there any other Scriptures that say by chanting Lord's name while dying one can attain moksha(liberation)?</strong></p>
| 16029 | 16028 | 15 | 2 | 16028 | 10 | Which Scriptures say that by chanting Lord's name during the time of one's death one can attain "Moksha"? | 3 | 16029 | <p><a href="http://www.kamakoti.org/kamakoti/brahma%20vaivartha/bookview.php?chapnum=2" rel="noreferrer">This</a> Brahma Vaivarta Purana chapter states that, one, who chants the name <strong>"Shiva"</strong>, during his/her dying moments, <strong>is sure to attain moksha.</strong></p>
<blockquote>
<p>Shri Krishna then revealed the excellent value of Shiva Linga
Sthapana or establishing a Shiva Linga; he said: <em>Maha Deva Maha Deva
Maha Deveti vaadinah, Paschaadyaami Mahaastrasto naama shravana
lobhatah, <strong>Shiveti mantramucchharya praanamstyajati yo narah/ Koti
janmaarjitaat Paapaanmukto muktim prayaati sah, Shivam kalyaana
vachanam kalyaanam kalyaanam Muktivaachikam</strong>/ Yaatsattha Prabhavettena
sa Shivah parikeertitah/</em> (If some body recites Maha Deva, Maha Deva
and Maha Deva, I am tempted to be behind him and follow him; <strong>if
somebody takes Shiva's name at the time of his death, that person
would be freed from the sins committed by his/her previous crores of
lives and most certainly secure Moksha. The word Shiva stands for
Kalyana or Propitiousness and the word Kalyana denotes Mukti. Also
the letter Shi stood for Paapa naashan and Va for Moksha</strong></p>
</blockquote>
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<p>Does the Sanskrit word Indrajāla (Indra's net) have any connection to Indra or Arjuna? Has this word been used in any Hindu scripture? If so in what context?</p>
<p><a href="http://spokensanskrit.de/index.php?beginning=0%20&tinput=%20indrajAla&trans=Translate" rel="nofollow noreferrer">This</a> Sanskrit dictionary suggests the following meanings for the word.</p>
<blockquote>
<p>magic</p>
<p>art of magic</p>
<p>illusion</p>
<p>hallucination</p>
<p>delusion</p>
<p><strong>net of indra</strong></p>
<p>sorcery</p>
<p><strong>weapon employed by arjuna</strong></p>
<p>juggle</p>
<p>sham</p>
</blockquote>
<p><br>
PS. Please don't answer citing <a href="https://hinduism.meta.stackexchange.com/a/94/2995">blogs or Wikipedia</a>.</p>
| 16145 | 16036 | 6 | 2 | 16036 | 10 | Does the word "Indrajāla" (Indra's net) have any connection to the god Indra? | 3 | 16145 | <p>Indrajala has been used in various scriptures. It has various meanings as given by OP in question. It is also a name of weapon used by Arjuna as given in Mahabharata:</p>
<p><a href="http://www.sacred-texts.com/hin/m03/m03243.htm" rel="nofollow noreferrer">Mahabharata, Book 3, SECTION CCXLIII</a></p>
<blockquote>
<p>sthūṇākarṇ<strong>endrajālaṃ</strong> ca sauraṃ cāpi tathārjunaḥ / (17.1)</p>
</blockquote>
<blockquote>
<p>āgneyaṃ cāpi saumyaṃ ca sasarja kurunandanaḥ // (17.2)</p>
</blockquote>
<blockquote>
<p>Then Arjuna of the Kuru race shot his well-known weapons called Sthunakarna, <strong>Indrajala</strong>, Saura, Agneya and Saumya.</p>
</blockquote>
<p>In Mahabharata, it is also used in the sense of magic as below:</p>
<p><a href="http://www.sacred-texts.com/hin/m05/m05161.htm" rel="nofollow noreferrer">Mahabharata, Book 5, SECTION CLXI</a></p>
<blockquote>
<p>na māyā <strong>hīndrajālaṃ</strong> vā kuhakā vā vibhīṣaṇī / (35.1)</p>
</blockquote>
<blockquote>
<p>āttaśastrasya me yuddhe vahanti pratigarjanāḥ // (35.2)</p>
</blockquote>
<blockquote>
<p>Neither deception, nor <strong>conjuror's</strong> tricks, nor jugglery, can terrify the armed man addressed for fight. On the other hand, these provoke only his wrath.</p>
</blockquote>
<p><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/matsya-mahapurana/vol-i/chapter-150/topic-3" rel="nofollow noreferrer">Matsya Purana, Chapter 150</a> also mention Indrajala weapon for magic.</p>
<blockquote>
<p>द्वितीय<strong>मिन्द्रजालेन</strong> योजितं प्रमुमोच ह। सच्चारास्त्रेण रूपाणां क्षणाच्चके विपर्ययम्। १५६॥</p>
</blockquote>
<blockquote>
<p>second <strong>Indrajala-astra</strong> having the properties of magic. By the influence of the sancara-astra the faces of the demons and the Devas were changed into those of the Devas and Danavas.</p>
</blockquote>
<p><a href="https://archive.org/stream/ATHARVAVEDAVOL1OF2/ATHARVA-VEDA-VOL-1-OF-2#page/n637/mode/2up/search/net" rel="nofollow noreferrer">Atharva Veda</a> also mention the word Indrajala as:</p>
<p><a href="https://i.stack.imgur.com/UoSUr.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/UoSUr.jpg" alt="enter image description here" /></a></p>
<p><a href="http://www.sacred-texts.com/hin/av/av08008.htm" rel="nofollow noreferrer">Another translation</a> of the above Atharva Veda verse is as follows:</p>
<blockquote>
<ol start="8">
<li>This world so mighty was the net of Sakra, of the Mighty One:</li>
</ol>
</blockquote>
<blockquote>
<p>With this, the <strong>net of Indra</strong>, I envelop all those men with gloom.</p>
</blockquote>
<p><strong>Please note that Atharva Veda verses should be recited only by the proper guidance of Guru</strong></p>
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<p>In the <a href="http://www.vedabase.com/en/bg/7/11" rel="noreferrer">Bhagavad Gita 7.11</a> Krsna says according the translation of His Divine Grace Swami Prabhupada:</p>
<blockquote>
<p>... I am sex life which is not contrary to religious principles ...</p>
</blockquote>
<p>I think many people misinterpret this shloka as meaning that sex life is not contrary to religious principles. But I think what he is trying to say is that there exist regulative rules for sex life.</p>
<p>The full shlokha, translation and purport from here (<a href="http://www.vedabase.com/en/bg/7/11" rel="noreferrer">http://www.vedabase.com/en/bg/7/11</a>):</p>
<blockquote>
<p>balaṁ balavatāṁ cāhaṁ <br> kāma-rāga-vivarjitam <br> dharmāviruddho
bhūteṣu <br> kāmo ’smi bharatarṣabha</p>
<p>Translation: <br><br> I am the strength of the strong, devoid of passion and
desire. <strong>I am sex life which is not contrary to religious principles</strong>, O
lord of the Bhāratas [Arjuna].</p>
<p>Purport: <br><br>The strong man’s strength should be applied to protect the
weak, not for personal aggression. <strong>Similarly, sex life, according to
religious principles (dharma), should be for the propagation of
children, not otherwise.</strong> The responsibility of parents is then to make
their offspring Kṛṣṇa conscious.</p>
</blockquote>
<p><br><strong>I would like to know what these "rules" or "principles" are exactly and where these are stated in our scriptures.</strong></p>
<p>According to his Divine Grace Swami Prabhupada intercourse is only for procreation.</p>
| 16061 | 16059 | 12 | 2 | 16059 | 13 | Regulative principles for sex life | 3 | 16061 | <p>First of all, let me explicitly state that I assumed that you are asking about the rules & regulations that a husband and his wife should abide by.Because ,sexual activities, of any other forms are clearly stated ,in Shastras, as Adharmic.</p>
<p>Well,except for few prohibited days ,like the days of period,and few others,sexual activities are perfectly legal between a husband and a wife.</p>
<p>Here are some relevant rules from the Manu Smriti:</p>
<blockquote>
<p>Manu 3.45. Let (the husband) approach his wife in due season, being
constantly satisfied with her (alone); he may also, being intent on
pleasing her, approach her with a desire for conjugal union (on any
day) excepting the Parvans.</p>
</blockquote>
<p>And, here are the restricted days:</p>
<blockquote>
<p>3.46. Sixteen (days and) nights (in each month), including four days which differ from the rest and are censured by the virtuous, (are
called) the natural season of women.</p>
<p>Manu 3.47. But among these the <strong>first four</strong>, <strong>the eleventh and the thirteenth</strong> are (declared to be) <strong>forbidden</strong>; the remaining nights are recommended.</p>
</blockquote>
<p>A husband who avoids his wife on these 6 forbidden nights is as good as a celibate(a brahmachari).</p>
<blockquote>
<p>Manu 3.50. He who avoids women on the six forbidden nights and on eight others, is (equal in chastity to) a student, in whichever order he may
live.</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/3iHvt.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/3iHvt.jpg" alt="enter image description here"></a></p>
<p>The Parashara Smriti says that a husband should always approach his wife on the day her courses cease,otherwise he commits an offence.</p>
<blockquote>
<p>If the husband meets not his wife on the day that her monthly courses
cease, and she be near at hand, he incurs the awful sin of having
killed a foetus. There is not the slightest doubt herein.(Parashara
Smriti)</p>
</blockquote>
<p>& similarly ,for the wife,it says:</p>
<blockquote>
<p>If a woman meets not her lord, on the day that her monthly courses
stop, — she after death goes to hell, — and becomes a widow in
repeated births(Parashara Smriti).</p>
</blockquote>
<p>And, I don't think there are any more rules other than those mentioned above.</p>
<p>EDIT-Also one more thing I forgot to add is that sexual activity is <strong>usually prohibited during daytime</strong>.</p>
<p>Here is a reference from the <strong>Apastamba Dharma Sutras</strong> book.which refers to Manu,but i'm yet to find where in Manu it is so stated.</p>
<p>In any case,i think,that sexual activities should only be performed in night is mentioned in some more scriptures.Just need to find those references.</p>
<p><a href="https://i.stack.imgur.com/baRT8.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/baRT8.jpg" alt="enter image description here"></a></p>
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<p>Most translations I find online, that are comprehensive, for the Bhagavata Purana, are related to the International Society for Krishna Consciousness. Are there any non-ISKCON related translations?</p>
<p>Theologically, I find this bothersome, because ISKCON presents Krishna as being the Supreme Godhead from whom all the Vedic deities flow (including Vishnu).</p>
<p>From what I understand, though, the Purana, read in isolation, doesn't present Krishna as being "the God Himself." Rather it purports that God (Vishnu) has many Avatars, and that in order to spawn these Avatars, God takes form of the Original Person, and that from this Original Person come the 22 named-Avatars (Vyasa, Dattatreya, Krishna et al.). The Purana makes the unique claim that Krishna is "the God Himself." Meaning that Krishna is Vishnu's full manifestation. The Purana does not claim that Krishna exists in isolation from Vishnu, or that Vishnu comes from Krishna.</p>
<p>The relationship is still one-way, from Vishnu comes all the Avatars, and the complete Avatar is Krishna.</p>
<p>ISKCON's translation is biased, however, and will therefore consistently translate any texts they find in order to retroactively fit these biases, they will claim that the fourth Yuga-Avatar is in fact "light" or "bright" complexioned (i.e. "golden" complexioned), yet a strict translation of the Purana does not say this. ISKCON's translation: "in the fourth Yuga (Kali Yuga), although the Lord Himself is not black... (akrsnam)."</p>
<p>Yet the actual translation reads:</p>
<blockquote>
<p>In his discussion of the yuga-avatara for Kali Yuga, Krsnadasa
diverges from Rupa's description of his color as black (krsna), which
accords with the description of this avatar in Bhagavata 11.5.32 as
"black in color (krsna-varna) though not black (akrsna) by virtue of
his luster."</p>
</blockquote>
<p><strong>Anyway, I still haven't found any comprehensive translations of the Purana not tainted by ISKCON's (seemingly Gaudiya-related) biases.</strong></p>
<p>There are some translations I have found on the Amazon Kindle store but they are not comprehensive, nor are they word-for-word.</p>
<p>Taken from here: (<a href="http://krishnamurti.abundanthope.org/index_htm_files/The-Bhagavata-Purana.pdf" rel="nofollow noreferrer">http://krishnamurti.abundanthope.org/index_htm_files/The-Bhagavata-Purana.pdf</a>)</p>
| 16100 | 16094 | 9 | 2 | 16094 | 9 | Are there non-ISKCONic translations of the Bhagavata Purana? | 4 | 16100 | <p>Check the following translation by <a href="http://www.mlbd.com/SearchBook.aspx?search_text=bhagavata%20purana&btnSearch=Go" rel="noreferrer">Motilal Banarsidass Publishers</a>. But it doesn't appear to be a word-for-word translation.</p>
<p><a href="https://archive.org/details/BhagavataPuranaMotilalEnglish" rel="noreferrer">https://archive.org/details/BhagavataPuranaMotilalEnglish</a></p>
<p>If you see below the translation of the <a href="https://archive.org/stream/BhagavataPuranaMotilalEnglish/Bhagavata%20Purana%20-%20Motilal%20-%20English%20-%20Parts%201%20-%205#page/n5/mode/2up" rel="noreferrer">very first verse</a>, the footnotes list some 7 different commentaries on the verse.</p>
<p>The same tr. is also available for download in <a href="https://hinduism.stackexchange.com/a/9095/2995">this</a> answer (at the end) and also on <a href="http://dspace.wbpublibnet.gov.in:8080/jspui/browse?type=title&sort_by=1&order=ASC&rpp=20&etal=-1&starts_with=bhagavata%20purana" rel="noreferrer">West Bengal Public Library Network</a>.</p>
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<p>Islam has the concept of martyrism. Do any Hindu scriptures have a similar concept?
If not is there anything close?</p>
| 16214 | 16106 | 8 | 2 | 16106 | 9 | Martyr concept in Hinduism | 6 | 16214 | <p><strong>Yes</strong> , there is a concept of Martyrism in Hinduism scriptures.This concept is described in a story in <strong>Shreemad Bhagvat</strong> <a href="https://en.m.wikipedia.org/wiki/Bhagavata_Purana" rel="nofollow noreferrer"> <strong>Purana.</strong></a></p>
<blockquote>
<p><strong>Background</strong> - This story is of a demon "<strong>Vruttasura</strong>" Rushi (sage) Dadhichi, Indra & Demigods.In this story demon "Vruttasura"
hide all the weapons & powers of demigods.Then Indra (King of
demigods) and all gods seek refuge of the Supreme Lord. He instruct's
them to build a weapon from bones of Sage Dadhichi.In this war when
Vruttasura see that all his demon solder's are leaving the warzone he
says to them that " It's better to die in warground (battlefield) , in
that case one gets the Swarga (Heaven) by fighting bravely in
battfield and dies there fighting.</p>
</blockquote>
<p>These are the sanskrit verses from Bhagvat Puran -:<hr></p>
<blockquote>
<p>दवौ संमतविह मृत्यु दुरापौ यद् ब्रह्मसंधारणाया जितासु:।<br> कलेवरं
योगरतो विजह्याद्य यदग्रणी र्वीरशयेs निवृत: ॥33॥</p>
<p>dvau sammatāv iha mṛtyū durāpau yad brahma-sandhāraṇayā jitāsuḥ
kalevaraṁ yoga-rato vijahyād yad agraṇīr vīra-śaye ’nivṛttaḥ</p>
<p><strong>Meaning</strong> - There are two ways to meet a glorious death, and both are very rare. One is to die after performing mystic yoga, especially
bhakti-yoga, by which one can control the mind and living force and
die absorbed in thought of the Supreme Personality of Godhead. <strong>The
second is to die on the battlefield, leading the army and never
showing one’s back. These two kinds of death are recommended in the
śāstra as glorious.</strong></p>
<p><a href="http://www.vedabase.com/en/sb/6/10/33" rel="nofollow noreferrer"> <strong>SB 6.10.33</strong></a> <hr></p>
<p>जातस्य मृत्युर्ध्रुव एष सर्वतः प्रतिक्रिया यस्य न चेह क्लुप्ता ।<br>
लोको यशश्चाथ ततो यादिं ह्यमुं को नाम मृत्युं न वृणीत युक्तम् ॥ 32॥</p>
<p>jātasya mṛtyur dhruva eva sarvataḥ pratikriyā yasya na ceha kḷptā
loko yaśaś cātha tato yadi hy amuṁ ko nāma mṛtyuṁ na vṛṇīta yuktam</p>
<p><strong>Meaning</strong> - Vṛtrāsura said: All living entities who have taken birth in this material world must die. Surely, no one in this world has
found any means to be saved from death. Even providence has not
provided a means to escape it. Under the circumstances, death being
inevitable, if one can gain promotion to the <strong>higher planetary
systems</strong> and be always celebrated here by dying a suitable death,
what man will not accept such a glorious death?</p>
</blockquote>
<p><a href="http://www.vedabase.com/en/sb/6/10/32" rel="nofollow noreferrer"><strong>SB 6.10.32</strong></a><hr></p>
<p>And this martyrism concept is also clearly stated in <a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/siva-mahapurana/vol-iii/chapter-21/topic-1" rel="nofollow noreferrer"><strong>Shiva Mahapurana</strong> </a></p>
<ul>
<li>Uman samhita chapter 21 - shloka 25 – Page 83</li>
</ul>
<blockquote>
<p>यस्तु शस्त्रमनुत्सुज्य म्रियते वाहिनीमुखे |<br> संमुखो वर्तते शूर: स
स्वर्गान्न निवर्तते ||२४||<br></p>
<p>One who dies in battleground , holding a weapon , such a warrior never
returns from the heaven.</p>
</blockquote>
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<p>What is (or what are) the core message(s) of the Bhagavad-gītā?</p>
<p>What are some verses from Bhagavad-gītā, that one can refer to, to enrich life in general?</p>
<p><br></p>
<p><sub>This question is inspired by <em><a href="https://hinduism.stackexchange.com/q/14706/2995">Core messages of Ramayana and verses from Ramayana that one can refer to, to enrich life in general</a></em>.</sub></p>
| 16260 | 16185 | 13 | 2 | 16185 | 5 | What is the core message of the Bhagavad-gītā? What are some verses from Bhagavad-gītā that one can refer to, to enrich life in general? | 6 | 16260 | <p>The answer to this question would depend on whether the reader of the Gita is a householder or a sannyasi or monk.</p>
<p>The best teaching for a householder is the stirring call of the Gita to fight the problems of life:</p>
<blockquote>
<p>Gita 2.3:</p>
<p>क्लैब्यं मा स्म गमः पार्थ नैतत्त्वय्युपपद्यते । <br>
क्षुद्रं हृदयदौर्बल्यं त्यक्त्वोत्तिष्ठ परन्तप ।। 2.3 ।।</p>
<p>O Partha! Yield not to unmanliness! It befits thee not. Abandoning
this base faint-heartedness, rise up, O dreaded hero.</p>
</blockquote>
<p>The best teaching for a sannyasi is the advice of the Gita to relinquish all desire-prompted actions:</p>
<blockquote>
<p>Gita 18.2:</p>
<p>काम्यानां कर्मणां न्यासं संन्यासं कवयो विदुः । <br>
सर्वकर्मफलत्यागं प्राहुस्त्यागं विचक्षणाः ।।18.2।।</p>
<p>Abandonment of all desire-prompted actions is Samnyasa (renunciation)
according to the wise. Men of discernment speak of the abandonment of
the fruits of all actions as Tyaga (relinquishment).</p>
<p>Gita 18.6:</p>
<p>एतान्यपि तु कर्माणि सङ्गं त्यक्त्वा फलानि च । <br>
कर्तव्यानीति मे पार्थ निश्िचतं मतमुत्तमम् ।।18.6।।</p>
<p>O Son of Prtha! Even these works are to be performed without
attachment and desire for their fruits. This is My settled and
decisive view.</p>
</blockquote>
|
|
<p>The Gita 5.4 <a href="https://www.vedabase.com/en/bg/5/4" rel="nofollow noreferrer">says</a>:</p>
<blockquote>
<p>sāṅkhya-yogau pṛthag bālāḥ<br> pravadanti na paṇḍitāḥ <br> ekam apy
āsthitaḥ samyag <br> ubhayor vindate phalam <br></p>
<p>Only the ignorant speak of devotional service as being different from the analytical study of the material world. Those who are
actually learned say that he who applies himself well to one of these
paths achieves the results of both.</p>
</blockquote>
<p>Does this mean that by analytical study of the material world (i.e. Science) one can attain samadhi?</p>
| 16203 | 16202 | 6 | 2 | 16202 | 5 | Bhagavad Geeta 5.4 - Can one attain samādhi by practicing science? | 3 | 16203 | <p>The problem is with translation of the word Samkhya it is used as a synonym of Jnana Yoga(The path of Liberation through Knowledge).</p>
<p>Adi Shankaracharya, Bhagwad Ramanujacharya and different Other Acharyas have enlightened us on this through their commentaries.</p>
<p>Adi Shankaracharya's Comments:</p>
<blockquote>
<p>This defect does not arise. Although the question was put by Arjuna merely with regard to renunciation and Karma-yoga, yet the Lord, without actually avoiding them, and by adding something special which was intended by Him, gave the answer by expressing them through other words, ‘Sankhya’ and ‘(Karma-) yoga’. Those very ‘renunciation and ‘Karma-yoga’, when they are (respectively) associated with Knowledge and such of Its means as equanimity etc., are meant by the words ‘Sankhya’ and ‘yoga’. This is the Lord’s veiw. Therefore there is no discussion out of the context.</p>
</blockquote>
<p>Samkhya is not for what we today study as science, but it is JnanYoga path or path of Knowledge, it does not involve science as scriptures directly give that knowledge. The Science Just cannot find the root of the Material world because Bramhan is all pervading and doesn't need anything to prove his existence. </p>
<p>Jnana means Knowledge of Self and Bramhan or Atmajnana and Bramhajnana, Since science till the day is unable to understand nature and existence of Atman and Bramhan. I don't think modern day Science can be helpful in attaining Samadhi.</p>
<p>From Bhagwad Ramanujacharya's Commentary </p>
<blockquote>
<p>Those who say that Karma Yoga and Jnana Yoga are distinct because of the difference in results, are children, i.e., are persons with incomplete knowledge; they do not know the entire truth. The meaning is that they do not possess true knowledge, who say that Karma Yoga results in Jnana Yoga only and that <strong>Jnana Yoga alone results in the vision of the self</strong> and that the two are thus distinct because of the difference in their fruits. But on the contrary as both have only the vision of the self as the fruit, a person who is firmly set in one of them, wins that one fruit common to both.</p>
</blockquote>
<p>On a side note AtmaJnana is not just realizing that you are atman the true self but to apply it in real life,i.e by doing nishkama karma and giving all fruits of actions to Krishna (Krishnarpanamastu) or as Seva or Kainkarya to Krishna. </p>
<p>As you act as an atman and see others as Jeevatman rather than bodies you will slowly realize that the worldly perspective of Bodies and materials is not the ultimate true nature. Rather only Jeevatman and Bramhan exist and goal of jeevatman is to attain Bramhan or Shriman Narayana (This is Vishitadvaita Perspective of Bhagwad Ramanujacharya).</p>
<p>In Advaita Perspective (propounded by Adi Shankaracharya) if you realize that you are Atman or Nirguna Brahman is your true nature, then there is nothing more left to realize and you can attain Kaivalya.</p>
<p>There is a relevant verse in Shrimad Bhagwatam with this chapter of BG i.e Karma Vairagya Yoga.</p>
<blockquote>
<p>Even while engaging his senses in contact with their objects, one who sees this whole world as the energy of Lord Viṣhṇu is neither repelled nor elated. He is indeed the greatest among devotees. <a href="https://www.vedabase.com/en/sb/11/2/48" rel="nofollow noreferrer">SB 11.2.48</a></p>
</blockquote>
<p>You can read the commentaries <a href="http://www.bhagavad-gita.us/bhagavad-gita-5-4/" rel="nofollow noreferrer">here</a> and/or <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=5&field_nsutra_value=4&scsh=1&scram=1&scvv=1&etradi=1&etadi=1" rel="nofollow noreferrer">here</a>, <a href="http://www.bhagavad-gita.org/Gita/verse-05-04.html" rel="nofollow noreferrer">Vaishnava commentaries only</a> </p>
|
|
<p>First of all, I am a Hindu myself and I am saying this with no intentions of converting to any other religion but there some misconceptions that really boggle my mind.</p>
<p>The biggest of them is that in the Vedas, the Upanishads and even in the Bhagavad Gita it is prevented to worship idols and it is said that God is formless and He has no picture. The following verses are some examples:</p>
<blockquote>
<p>“They enter darkness those who worship natural things.They sink deeper
in darkness those who worship sambhuti (created things)" (Yajurved
40:9)</p>
<p>"God Supreme or Supreme Spirit has no ‘Pratima’ (idol) or material
shape" (Yajurved chapter 32 verse 3)</p>
<p>“Those whose intelligence has been stolen by material desires they
worship demigods i.e. idols." (Bhagavad Gita 7:20)</p>
</blockquote>
<p>And the most opposing being:</p>
<blockquote>
<p>"The ignorant believe that un-manifest Para Brahma (One God)
incarnates or takes manifestations, because they do not completely
understand My highest, immutable, incomparable, and transcendental
existence." (Bhagavad Gita 7:24)</p>
</blockquote>
<p>I feel like this clearly says that God does not incarnate into avatars but we believe in Lord Rama, Lord Krishna... etc.</p>
<p>Hindus worship idols, make pictures of God, the concept of avatars of God is supported in Hinduism. And also... in the Shrimad Bhagavata Purana it is mentioned in the following verse the acceptable materials to make an idol:</p>
<blockquote>
<p>śailī dāru-mayī lauhī lepyā lekhyā ca saikatī mano-mayī maṇi-mayī
pratimāṣṭa-vidhā smṛtā [SB - 11.27.12]</p>
<p>Meaning: The Deity form of the Lord is said to appear in eight
varieties — stone, wood, metal, earth, paint, sand, the mind or
jewels.</p>
</blockquote>
<p>The question is, doesn't it feel like the Vedas and the Bhagavata Purana are opposing each other?</p>
<p>If we look at Islam, the concept of God in it is completely clear and free of doubt that that there is no God but Allah and Muslims should not worship anything other than Allah. Nowhere in Islam two things are pointing against each other.</p>
<p>Again, I have absolutely no intentions of converting to Islam or any other religion. And also, in no way am I saying that Hinduism is a false religion because if it was false... it wouldn't have been alive right now. It would've been long gone in the time of Emperor Aurangzeb when he cut the head of the great <a href="https://en.wikipedia.org/wiki/Guru_Tegh_Bahadur" rel="noreferrer">Guru Teghbahadur</a> of Sikhism. It is a miracle that Hinduism is being sustained without any terrific or convulsive movements where people are forced to accept Hinduism despite being one of the oldest religions and having suffered so many attacks, but still alive haven't executed any violent attacks forcing any one into the religion as done before in Islam and Christianity. Though, it should be noted that these kind of movements are prohibited in Islam and Christianity. I personally have also experienced small miracles and have been told of unbelievable miracles witnessed by my parents that have no doubt in my mind that Hinduism is not a false religion.</p>
<p>Nevertheless, these are still some of the facts about Hinduism that boggle me and I would like to know if any of you have a true answer to this question.</p>
<p>Briefly, I would like to know:</p>
<p>1: Doesn't it look like the Vedas and the Bhagavata Purana are opposing each other? Why do different Hindu scriptures look like they're opposing each other?</p>
<p>2: Will we never know the true meaning of "God is formless, as well as with form" written in the Vedas in this life?</p>
<p>3: In Bhagavad Gita 7:24 it states:</p>
<blockquote>
<p>"The ignorant believe that un-manifest Para Brahma (One God)
incarnates or takes manifestations, because they do not completely
understand My highest, immutable, incomparable, and transcendental
existence."</p>
</blockquote>
<p>Doesn't this clearly state that God has no avatars? But we still believe in divine incarnations.</p>
| 16264 | 16259 | 9 | 2 | 16259 | 31 | Do Yajurveda 40.9, Yajurveda 32.3 and Bhagavadgita 7.20 reject idol worship? | 6 | 16264 | <p>Don't believe blindly what you see on internet. Hinduism or सनातन धर्म (<em>Sanātana Dharma</em>) can't be false as name itself says it is eternal and has "Dharma" in it. Hinduism is confusing for some people because they don't read scriptures in Sanskrit or in other language with proper interpretations of Guru or Acharyas.</p>
<p>To understand Hinduism properly, first you should have some knowledge about Sanskrit Language or Veda Bhasha. Sanskrit is language of Attributes. It doesn't have proper nouns. Krishna is named for person who is "black". Shiva is named for a person who is "auspicious". But a person has many attributes. You can call a person by any of his attributes. But Lord or Parabrahma has infinite attributes. So, Parabrahma has infinte names. Unlike other languages, a Sanskrit name gives some info or qualities a person possess. So, if you come across a name "Shiva" in scripture, you should understand that person has an attribute "auspiciousness" besides other additional attributes. </p>
<p>Sanskrit has fixed <a href="http://wiki.yoga-vidya.de/Sanskrit_Verbal_Roots_List_with_English_Translation" rel="noreferrer">Dhatus</a> (Verb roots), by which you can analyze the meaning of word by yourself without help of any dictionary. You can even guess Sanskrit word for modern English words. For example, we can derive Sanskrit words for upload and download. Quoting from <a href="http://www.hitxp.com/articles/sanskrit-lessons/sanskrit-lesson-1-secret-science-sacred-sanskrit/" rel="noreferrer">blog by Gurudev</a>:</p>
<blockquote>
<p>Edit: Since many readers asked about giving a practical example of
creating new words in Sanskrit by giving one for Download, have
updated the article with one for download and upload. T<strong>he attribute of
descending or fetching is Avataara in Sanskrit, so one word for
Download in Sanskrit could be Avataarayati or the act of fetching.
Avaroha represents the attribute of going down, so Download can also
be Avarohayati</strong></p>
<p><strong>Similarly for Upload we can call it Urdhvayati where Urdhva is an
attribute representing upwards in Sanskrit. Aaroha also represents the
attribute of ascent or going up and hence Upload can also be called
Aarohayati</strong></p>
<p>Not only these, you can create any number of words for upload and
download in Sanskrit using the attributes representing upward or
ascent, and downward, fetching or descent. For instance consider the
terms Unnati and Avanati, which represent progress and downfall
respectively. Take the Sanskrit attribute which can represent File,
Patrika. So File uploading and File downloading could be Patrikonnati
and Patrikavanati respectively! <strong>The options are limitless!</strong></p>
</blockquote>
<p>My intention is not to boast Sanskrit language, but to affirm that Sanskrit language is eternal and so the language of Vedas (Veda Bhasha). Sanskrit has no need to evolve in vocabulary like other languages, though there may be changes in grammar.</p>
<p>Many people have common attributes. An attribute can refer to multiple persons. Meaning of words in a Sanskrit sentence depends on context. Some foreign authors who translated our scriptures failed to derive meaning based on context and rather they translated literal meaning. Quoting from the same blog:</p>
<blockquote>
<p>Take for instance the translations making round about people eating
beef or killing the cow during the vedic period. The whole basis of
this myth is translations of Sanskrit verses like the one which
actually means “control your sense organs” which was translated as
“kill the cow“, all just because the word used was <strong>go/gau can refer
not only to cow, but also to sense organs in Sanskrit</strong>. So when taken
out of context and translated using its most popular object, you end
up with misinterpretations like these. <strong>Sanskrit translation can never
be done by going word by word, the entire context should be used as
the basis to understand the meaning.</strong> And there are multiple rules and
hints to understand the context of words which we shall learn in the
future lessons of this series</p>
</blockquote>
<p>You can read <a href="http://www.hitxp.com/articles/sanskrit-lessons/" rel="noreferrer">introduction lessons to Sanskrit by Gurudev</a>, where author explains beautifully about Sanskrit language. Nothing can replace reading our Hindu Scriptures in Sanskrit. Root problem for misinterpretations is lack of Sanskrit Knowledge.</p>
<p>It is also believed Vedas are source of all languages. Refer <a href="https://hinduism.stackexchange.com/questions/15121/what-mleccha-languages-are-used-in-the-vedas-according-to-purva-mimamsa">this question</a> to know more details.</p>
<p>Vedas are eternal scriptures and they are valid for all times. It doesn't matter which yuga you live or which epoch (Kalpa) you live or in which Loka you dwell. Vedas are infallible truths where each and everything can be verifiable. This is what Sri Swami Prabhavanada says in the book <a href="https://archive.org/details/spiritualheritag1963prab" rel="noreferrer">Spiritual heritage of India</a>,</p>
<blockquote>
<p><strong>The authority of the Vedas does not depend upon anything external</strong>.
They themselves are authority, being the knowledge of God. And, as we
shall see later, <strong>their truth is verifiable by any spiritual aspirant
in transcendental consciousness</strong>.</p>
</blockquote>
<p>The Rishis who have gone into deep Tapsya heard them (in transcendental consciousness) . We may not understand them properly and verify all their contents by our limited consciousness. Thus, we need to study them under a knowledgeable Guru (preceptor).</p>
<p>Now coming to your question, you main question is about idol worship. No scripture explicitly rejects idol worship, including Vedas. Indeed, they are not just idols. They have <em>prana</em> in them. We invite Lord or Consciousness into them with Mantras. This process is called <a href="https://en.wikipedia.org/wiki/Prana_Pratishtha" rel="noreferrer">Prana Pratishta</a>. Those who condemn idol worship are just half baked Jivas. However, we don't need to invite Lord into Swayambhu (self manifested) murtis, such as Tirupati Venkateswara and Jyotirlingas of Shiva. </p>
<p><strong>Do Vedas and Gita reject idol worship?</strong></p>
<p>This question is already answered <a href="https://hinduism.stackexchange.com/a/2140/3500">here</a> and <a href="https://hinduism.stackexchange.com/q/253/3500">here</a> . Quoting some verses from the above mentioned answers.</p>
<blockquote>
<p>dve vāva brahmaṇo rūpe, mūrtaṃ caivāmūrtaṃ ca [Brh. Up - 2.3.1] <br>
- God (Brahman) has two modes, formless (nirakara, asambhuta) as well as form (sakar, sambhuta).</p>
</blockquote>
<p>So, Lord is both Sakara (with form) and Nirakara (without form). You can worship Lord in Sakara or mediatate on Him in Nirakara. Indeed, <a href="https://hinduism.stackexchange.com/a/15705/3500">Lord is everything</a>.
He is also Saguna (with attributes) and Nirguna (without attributes).</p>
<p>Yajurveda Sloka 40.9 you mentioned in the question refers to verse 9 of chapter 40 in <em>Vajasaneyi Samhita</em> of <em>Shukla Yajurveda.</em> Vajasaneyi Samhita is available now only in two recensions, "Kanva" and "Madhyandina", since many recensions are lost due to various historical reasons. This chapter 40 of Vajasaneyi Samhita is also called as Isha Upanishad.</p>
<p>Above Sanskrit verse 40.9 is from Madhandiya recension.</p>
<blockquote>
<p>अन्धं तमः प्रविशन्ति ये ऽसम्भूतिम् उपासते <br> ततो भूय इव ते तमो य उ
सम्भूत्याम् रताः <br></p>
<p>andhaṁ tamaḥ praviśanti ye 'sambhūtim upāsate <br> tato bhūya iva te
tamo ya u sambhūtyām ratāḥ <br></p>
</blockquote>
<p>Kanva recension of same 40.9 is</p>
<blockquote>
<p>अन्धं तमः प्रविशन्ति ये ऽविद्याम् उपासते <br> ततो भूय इव ते तमो य उ
विद्यायाम् रताः <br></p>
<p>andhaṁ tamaḥ praviśanti ye 'vidyām upāsate <br> tato bhūya iva te tamo
ya u vidyāyām ratāḥ<br></p>
</blockquote>
<p>Same verse with "Sambhutim" is present in 40.12 of Kanva and same verse with "Vidyam" is present in 40.12 of Madhandiya. Only order of verses are changed in different recensions. Let us analyze these two verses.</p>
<p>Verse with "Vidya" is easy to understand.</p>
<blockquote>
<p>andhaṁ tamaḥ praviśanti ye 'vidyām upāsate <br> tato bhūya iva te tamo
ya u vidyāyām ratāḥ<br></p>
<p>They who worship Avidya alone fall into blind darkness ; and they who
worship Vidya alone fall into even greater darkness. (or)</p>
<p>Into blinding darkness pass they who adhere to karma and into still
greater darkness, as it were, they who delight in meditation.</p>
</blockquote>
<p><a href="http://www.wisdomlib.org/hinduism/book/ishavasya-upanishad-shankara-bhashya/d/doc143816.html" rel="noreferrer">Adi Shankara</a> says</p>
<blockquote>
<p>Now follows a statement of the distinction between the respective
fruits of meditation and karma, as an argument for their simultaneous
practice. Otherwise, if of the two thus proximately stated, one only
is known to bear fruit and not the other, the relation between them
would be (according to rules of interpretation, not one of
co-ordination but) only that of subordination.</p>
</blockquote>
<p>Refer introduction section of the <a href="http://www.wisdomlib.org/hinduism/book/ishavasya-upanishad-shankara-bhashya/d/doc143816.html" rel="noreferrer">this page</a> to know summary of first 8 verses. This verse says both Meditation and karma are important. Indeed, verses 9 to 18 give emphasis for both Karma and Upāsanā. </p>
<p>Now, verse 12 says</p>
<blockquote>
<p>andhaṃ tamaḥ praviśanti ye'sambhūtim upāsate | <br>tato bhūya iva te tamo
ya u sambhūtyāṃ ratāḥ || 12 ||</p>
<p>Into blinding darkness pass they who are devoted to the unmanifest, and into still greater darkness, as it were, they who
delight in the manifest</p>
</blockquote>
<p>As we know the context of verses, we can properly understand verses. Adishankara says</p>
<blockquote>
<p>Saṃbhavanam means birth. That which is born and is an effect is
sambhūti. asambhūti is [Page 23] what is other than sambhūti i.e.,
prakṛti, the undifferentiated cause whose essence is nescience and
which is the source of all activity and desire. They who devote
themselves to such Cause enter (as may be expected) darkness which is
correspondingly blind in its nature. Sambhūtyām i.e., in the
phenomenal Brahman known as Hiraṇyagarbha. They who delight only in
Him enter darkness which is, as it were, more blinding still.</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/wyv/wyvbk40.htm" rel="noreferrer">Griffith</a> also uses the words "Sambhuti" and "Asambhuti" in his translation. So, Sambhuti and Asambhuti are manifested and unmanifested and this verse says one must worship both states of Supreme Brahman.</p>
<p>You can also see Vaishnava interpretation of above verse <a href="http://www.ramanuja.org/sv/bhakti/archives/jan98/0166.html" rel="noreferrer">here</a>.</p>
<p>The translation in your question says it is bad to "worship natural things". But on the other hand, we see divinity in everything. This divinity can be explained with simple logic as said by Swami Krishnananda in his book "<a href="http://www.swami-krishnananda.org/upanishad/upan_01.html" rel="noreferrer">lessons on upanishads"</a>. I don't quote it here as this will make answer very lengthy.</p>
<p>Verse 32.3 from Vajasaneyi Samhita of Shukla Yajurveda with translation of <a href="http://www.sacred-texts.com/hin/wyv/wyvbk32.htm" rel="noreferrer">Griffith</a></p>
<blockquote>
<p>ná tásya pratimā́ asti yásya nā́ma mahád yáśaḥ \ <br> hiraṇyagarbʰá
íty eṣáḥ \ <br> mā́ mā him̐sīd íty eṣā́ \ <br> yásmān ná jātá íty
eṣá \ <br></p>
<p>3.There is no counterpart of him whose glory verily is great. In the
beginning rose Hiranyagarbha, etc. Let not him harm me, etc. Than whom
there is no other born, etc.</p>
</blockquote>
<p>This verse describes formless and unmanifested aspect. As we know, Brahman is manifested and unmanifested and at the same time He has form and He is formless.</p>
<p>Some people just misinterpret or give too much emphasis for certain words.</p>
<p>Krishna Paramatma never explicitly rejected idol worship in Bhagavad Gita. I think translations you come across were given by some Hindu haters or by haters of idol worship (to uphold their own Religion). </p>
<p>Lord says the following in Bhagavdgita 7.20 (translated by A Mahadeva Sastri),</p>
<blockquote>
<p>bahūnāḿ janmanām ante <br> jñānavān māḿ prapadyate <br> vāsudevaḥ
sarvam iti <br> sa mahātmā su-durlabhaḥ <br></p>
<p>20.Those whose wisdom has been led away by this or that desire resort to other Gods (Devatas), engaged in this or that rite, constrained by
their own nature.</p>
</blockquote>
<p>Adishankara commentary says </p>
<blockquote>
<p>Their desires for progeny, cattle, svarga and the like deprive them of
their power of discrimination, and they resort to <strong>other Gods
(Devatas), other than Vasudeva, the Self</strong>. They engage in rites
peculiar to the worship of these Gods ; they being constrained to do
so by their own nature (prakriti), by that peculiar tendency
(samskara) which they acquired in the previous births.</p>
</blockquote>
<p><strong>1. Doesn't it look like the Vedas and the Bhagavata Purana are opposing each other? Why do different Hindu scriptures look like they're opposing each other?</strong></p>
<p>No. Vedas never explicitly support or reject idol worship but on the other hand Puranas extol idol worship. Indeed, we are worshipping Lord inside the idol not idol itself.</p>
<p><strong>2. Will we never know the true meaning of "God is formless, as well as with form" written in the Vedas in this life?</strong></p>
<p>Brihadaranyaka Upanishad 2.3.1 (translated by Swami Madhavananda) says </p>
<blockquote>
<p>ढे वाघ ब्रह्मणो रूपे-मूर्त चैवामूर्त च, मत्र्य चामृत च, स्थितं च यच्च,
सच्च त्यश्च ॥ १ ॥</p>
<p>Brahman has but two forms-gross and subtle, mortal and immortal,
limited and unlimited, defined and undefined.</p>
</blockquote>
<p>Adishankara says </p>
<blockquote>
<p>Brahman or the Supreme Self has but two forms, through the
superimposition of which by ignorance the formless Supreme Brahman is
defined or made conceivable. The word "Vava' (indeed) is emphatic.
Which are those two forms? The gross and subtle. The other phases of
the gross and subtle are included in them; so they are counted as two
only. What are those phases of the gross and subtle? These are being
mentioned: Mortal, subject to destruction, and inmortal, its opposite.
Limited, which goes a little distance and stops, and unlimited, which
goes on, is pervasive, the opposite of "limited.' Defined, having
particular characteristics that distinguish it from others, and
undefined, the opposite of that, which can only be distantly referred
to, as something we know not what.</p>
</blockquote>
<p>Water exists as liquid at room temperature but changes its state to ice at 0 °C. Water exists as liquid, solid and Vapour (Gas). It depends on certain physical conditions. Similarly, Supreme Brahman, who is beyond dualities, is perceived differently by different people. He is the one with form and without form. He is both unmanifested and manifested.</p>
<p><strong>3. BG 7.24 clearly state that God has no avatars? But we still believe in divine incarnations.</strong></p>
<p>This is what Lord says in <a href="http://www.bhagavad-gita.us/bhagavad-gita-7-24/" rel="noreferrer">7.24</a> (translated by A Mahadeva Sastry),</p>
<blockquote>
<p>avyaktaḿ vyaktim āpannaḿ <br> manyante mām abuddhayaḥ <br> paraḿ
bhāvam ajānanto <br> mamāvyayam anuttamam <br></p>
<p>Unintelligent men, who do not know Me perfectly, think that I, the
Supreme Personality of Godhead, Krishna, was impersonal before and
have now assumed this personality. Due to their small knowledge, they
do not know My higher nature, which is imperishable and supreme.</p>
</blockquote>
<p>Sri Adishankaracharya explains this verses as follows </p>
<blockquote>
<p>The foolish regard Me as the unmanifested coming into manifestation, knowing not My higher, immutable, unsurpassed nature.
Not knowing my higher nature as the Supreme Self, theignorant think
that I have just now come into manifestation, having been unmanifested
hitherto, though I am the ever luminous Lord.</p>
</blockquote>
<p>Here Krishna never condemns any worship of Saguna form or idol worship. He just says that fools and ignorant people do not know his higher nature which is immutable and unsurpassed. Here Krishna says about His highest nature but this doesn't mean that Lord won't descend by donning Physical body. Lord has both manifested and unmanifested form. He says only few persons know His true form by going into transcendental consciousness. Lord says His true nature at highest level was unborn and imperishable. This is what Adishankaracharya says,</p>
<blockquote>
<p>I am not manifest to all, veiled (as I am) by Yoga-Maya. <strong>This
deluded world knows not Me, unborn and imperishable</strong>. </p>
<p>I am not manifest to all people ; that is to say, I am manifest only
to a few who are my devotees. I am veiled by Yoga Maya. Yoga Maya is
the Maya which is none other than the Yoga or union of the three
gunas. Or, Yoga is the firm will of the Lord or Isvara. The Illusion
or veil thereby spread is called Yoga Maya. Wherefore people are
deluded and know Me not as unborn and imperishable. That Yoga Maya by
which I am veiled and on account of which people do not recognise Me,
is Mine, i. e, subject to My control, and, as such, it cannot obstruct
My knowledge— the knowledge of the Isvara, of the possessor (or
wielder) of the Maya, just as the glamour (maya) caused bya juggler
(mayavin) does not obstruct his own knowledge.</p>
</blockquote>
<p>Though Sun is present all the times, we can only see it with normal eyes during day time. Even Lord can only be seen by few of His sincere devotees. Maya stops us from seeing Him and only true knowledge can break that Maya.</p>
<p>This doesn't talk anything about Avatara. Lord says in <a href="http://www.bhagavad-gita.us/bhagavad-gita-4-7/" rel="noreferrer">4.7</a></p>
<blockquote>
<p>yadā yadā hi dharmasya <br> glānir bhavati bhārata <br> abhyutthānam
adharmasya <br> tadātmānaḿ sṛjāmy aham <br></p>
<p>Whenever and wherever there is a decline in Dharma (righteousness), O
descendant of Bharata, and a predominant rise of Adharma —at that time
I descend Myself.</p>
</blockquote>
<p>So, finally to know proper meaning of Hindu Scriptures either read them in Sanskrit (Veda Bhasha) or in any language with commentaries of knowledgable Acharya or learn them under a knowledgable Guru. </p>
<p>You can read <a href="https://hinduism.stackexchange.com/a/13703/3500">this answer</a> to know how Vedas are preserved. However, some portions of Smriti got interpolated over the vast period of time. But you get essence of Hinduism by reading translations of commentaries of knowledgeable Acharyas. </p>
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<p>In Hinduism, is regularly depositing some money in a PPF account with the intention of getting handsome interest when we retire, a sin?</p>
<p>I came across <a href="https://sites.google.com/site/livingwithoutmoney/Home/what-the-world-s-religions-philosophers-say-about-the-crime-called-banking" rel="noreferrer">this</a> blog post that says:</p>
<blockquote>
<p><strong>A Brâhmana and a Kshatriya shall not lend anything at interest</strong>...</p>
<p>'He who acquiring property cheap, gives it for a high price, is called a usurer and blamed among those who recite the Veda.'</p>
<p>'God weighed in the scales the crime of killing a learned Brâhmana against <strong>the crime of charging interest</strong>; the slayer of the Brâhmana remained at the top, <strong>the charger of interest sank downwards</strong>.'</p>
<p>(<strong>Vasishtha</strong>, The Sacred Laws of the Aryas, Part II, Chptr 2, vs 40-42)</p>
</blockquote>
<p> </p>
<blockquote>
<p>A person of yoga obtains everlasting peace
by abandoning the rewards of action.
The person ignorant of yoga,
<strong>selfishly attached to reward</strong>,
remains bound.</p>
<p>(<strong>Bhagavad Gita 5:12</strong>. This verse, in fact, is representative of the very theme of the Bhagavad Gita)</p>
</blockquote>
<p>Please clear my doubt.</p>
| 16281 | 16278 | 12 | 2 | 16278 | 16 | Is taking interest from bank a sin? | 3 | 16281 | <p>Lending at interest is not a sin at all. Its perfectly legitimate. But usury (lending money at unreasonably high rates) is a minor sin(an Upapataka).</p>
<blockquote>
<p>Manu Smriti 10.115. <strong>There are seven lawful modes of acquiring
property,</strong> (viz.) inheritance, finding or friendly donation, purchase,
conquest, <strong>lending at interest</strong>, the performance of work, and the
acceptance of gifts from virtuous men</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/4jQ2k.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/4jQ2k.jpg" alt="enter image description here"></a></p>
<blockquote>
<p>Manu Smriti 11.61. Defiling a damsel, <strong>usury</strong>, breaking a vow, selling a
tank, a garden, one’s wife, or child,.....<strong>(are all) minor offences,
causing loss of caste (Upapataka)</strong>(11.66)</p>
</blockquote>
<p>The Yajnavalkya Smriti also lists usury among minor sins.</p>
<blockquote>
<p>13 — 20. <strong>There are many Upapātakas</strong> (minor sins and
turpitude)....learning from a servant, teaching a superior, adultery,
<strong>usury</strong>, sale of salt, contemptuous livelihood, misappropriation of a
deposit, breaking of a vow, sale of meat, sale of a cow, abandonment
of father, mother or a friend, sale of tanks and parks, selling of
daughter's ornaments, crookedness, causing others to break their vow...(Yajnavalkya Smriti)</p>
</blockquote>
<p><strong>Update 1</strong>-More relevant verses:</p>
<blockquote>
<p>Manu 8.140. A money-lender may stipulate as an increase of his
capital, for the interest, allowed by Vasishtha, and take monthly the
eightieth part of a hundred.</p>
<p>Manu 8.155. If he cannot pay the money (due as interest), he may
insert it in the renewed (agreement); he must pay as much interest as
may be due.</p>
</blockquote>
<p>The Parashara Smriti says;</p>
<blockquote>
<ol start="63">
<li><strong>To invest money on interest</strong>, to be a jeweller, to tend cattle, tillage and trade, — <strong>these are declared as occupations for the Vaisya
caste,</strong></li>
</ol>
</blockquote>
<p><a href="https://i.stack.imgur.com/4IReV.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/4IReV.jpg" alt="enter image description here"></a></p>
<p>The verse(partly mentioned in the question) which is attributed to Vashishta is also present in the Manu Smriti. One should always read the full verse,the full scripture. Otherwise it can be misleading.</p>
<blockquote>
<p>Manu Smriti 10.117. Neither a Brahmana, nor a Kshatriya must lend
(money at) interest; <strong>but at his pleasure (either of them) may, in
times of distress when he requires money) for sacred purposes, lend to
a very sinful man at a small interest.</strong></p>
</blockquote>
<p><strong>Update 2-</strong> I also have the Vashista Dharma Sutras downloaded from <a href="http://www.astrojyoti.com/vasisthadharmasutras.htm" rel="noreferrer">Astrojyoti.com</a>. Now here's how they have translated the verse mentioned in the question:</p>
<blockquote>
<ol start="41">
<li>Now they quote also (the following verses): ‘<strong>He who acquiring property cheap, gives it for a high price, is called a usurer</strong> and
blamed among those who recite the Veda.’</li>
<li>‘(Brahman) weighed in the scales the crime of killing a learned Brâhmana <strong>against (the crime of) usury;</strong> the slayer of the Brâhmana
remained at the top, <strong>the usurer sank downwards.</strong></li>
</ol>
</blockquote>
<p>As one can see it only talks about usury which is already discussed in this answer and which the Scriptures declare as a (minor) sin.</p>
<p>Now,see what is being told in the next verse from the same Dharma Sutra:</p>
<blockquote>
<p><strong>43. Or, at pleasure, they may lend to a person</strong> who entirely neglects his sacred duties, and is exceedingly wicked, 43</p>
</blockquote>
<p>So,basically these verses say the same thing which Manu 10.117(given above) says.</p>
<p>And,the verse from Parashara Smriti ,about lending money at interest, given above, is also repeated in the Vashista Dharma Sutra:</p>
<blockquote>
<ol start="18">
<li><strong>(The lawful occupations) of a Vaisya are</strong> the same (as those mentioned above, Sûtra 16),</li>
<li>Besides, agriculture, trading, tending cattle, <strong>and lending money at interest,</strong></li>
</ol>
</blockquote>
<p>So,again the same thing,one should not come to a conclusion after only reading parts of a Scripture.</p>
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<p>I saw several videos on YouTube saying that Radha and Rukmini were the same person, but from what I have read, I wasn't able to find any references about the same. </p>
<p>Links to YouTube videos:</p>
<p><a href="https://www.youtube.com/watch?v=z9yT6PCICMo" rel="noreferrer">क्या राधा और रुक्मिणी एक थी?</a> (Were Radha and Rukmini the same person?)</p>
<p><a href="https://www.youtube.com/watch?v=IMz5B0PmF8c" rel="noreferrer">कृष्ण ने राधा से क्यूं नहीं किया था...विवाह?</a> (Why didn't Krishna marry Radha?)</p>
<p>Based on the scriptures can someone help me clear the doubts regarding them being the same?</p>
| 23060 | 16303 | 15 | 2 | 16303 | 13 | Were Radha and Rukmini the same person? | 4 | 23060 | <p>I have also read these stories but haven't found any scriptural reference to support that assumption. They are not the same in literal terms however, in terms of their spiritual significance, Rukmini being the incarnation of Lakshmi does have the same level as Radha.</p>
<p>According to the <strong><a href="http://www.sacred-texts.com/hin/db/bk09ch39.htm" rel="noreferrer">39th Chapter of the 9th Book of Devi Bhagavatam</a></strong>:</p>
<blockquote>
<p>4-33. Nârâyana said :-- Of old, in the beginning of the Prâkritik Creation, from the left side of Krisna, the Supreme Spirit, appeared in the Râsamandalam (the Figure Dance) a Devî. She looked exceedingly handsome, of a dark blue colour, of spacious hips, of thin waist, and with high breast, looking twelve years old, of steady youth, of a colour of white Champaka flower and very lovely. The beauty of Her face throws under shade millions and millions of autumnal full moons. Before Her wide expanded eyes, the midday lotus of the autumnal season becomes highly ashamed.</p>
<p>By the Will of God, this Devî suddenly divided Herself into two parts. <strong>The two looked equal in every respect; whether in beauty, qualities, age, loveliness, colour, body, spirit, dress, ornaments, smile, glance, love, or humanity, they were perfectly equal. Now she who appeared from the right side is named Râdhâ and she who came from the left side is named Mahâ Laksmî.</strong> Râdhâ wanted first the two armed S’rî Krisna, Who was Higher than the highest; then Mahâ Laksmî wanted Him.</p>
<p>Râdhâ came out of the right side and wanted first Krisna; so Krisna, too, divided himself at once into two parts. From His right side came out the two-armed and from his left side came out the four-armed. <strong>The two-armed person first made over to Mahâ Laksmî the four armed One; then the two armed Person Himself took Râdhâ.</strong> Laksmî looks on the whole universe with a cooling eye; hence She is named Laksmî and as She is great, She is called Mahâ Laksmî. And for that reason the Lord of Râdhâ is two-armed and the Lord of Laksmî is four-armed. Râdhâ is pure Aprâ kritic S’uddha Sattva (of the nature of pure Sattva Guna, the illuminating attribute) and surrounded by the Gopas and Gopîs. The four-armed Purusa, on the other hand, took Laksmî (Padmâ) to Vaikuntha. The two-armed person is Krisna; and the four-armed is Nârâyana. They are equal in all respects.</p>
</blockquote>
<p>The above text makes it clear that <strong>Radha and Lakshmi are two parts of the same whole.</strong> Coming now to Rukmini, the <strong><a href="http://www.sacred-texts.com/hin/m01/m01068.htm" rel="noreferrer">Sambhava Parva of Mahabharat</a></strong> states:</p>
<blockquote>
<p>And, O king, the portions of the tribe of Apsaras which I have mentioned already, also became incarnate on earth according to Indra's commands--And sixteen thousand portions of those goddesses became, O king, in this world of men, the wives of Vasudeva. <strong>And a portion of Sri herself became incarnate on earth, for the gratification of Narayana, in the line of Bhishmaka. And she was by name the chaste Rukmini.</strong></p>
</blockquote>
<p>This shows us that <strong>Rukmini was an incarnation of Goddess Lakshmi</strong> therefore, <strong>Radha is the the same as Lakshmi and by corollary Rukmini,</strong> but again I must mention, not in literal terms rather in terms of spiritual significance.</p>
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<p>From <a href="http://ramayana.tigercoder.com/07uttara/uttara_016.html" rel="nofollow noreferrer">http://ramayana.tigercoder.com/07uttara/uttara_016.html</a>:</p>
<blockquote>
<p>“After being spoken to in this way by Lord Shiva, Ravana, the lord of Lanka replied: ‘O Lord Shiva, if you are pleased with me, grant me a boon which I am eager for. I am already unkillable by gods, gandharvas, danavas, rakshasas, guhyakas, nagas and others who are greater than these. O lord, I do not count human beings because I think that they are insignificant. O destroyer of the Tripura demon, I have received a boon of long life from Lord Brahma. <strong>Please grant me</strong> the rest of my life which I desire, as well as <strong>a weapon</strong>.’</p>
<p>“When requested in this way by Ravana, <strong>Lord Shiva presented him</strong> with a shining <strong>sword known as Candrahasa</strong>. Shiva, the lord of ghosts, also granted him at that time the remainder of his life. Lord Shiva said: ‘<strong>You should not disregard this sword</strong>. <strong>If you do, it will undoubtedly return to me.</strong>’</p>
</blockquote>
<p>Why didn't Ravana use the Chandrahasa sword against Lord Rama?</p>
<p>If he lost it before the war, then, how exactly did he lose it?</p>
<p>I searched many times for an answer but I couldn't find the exact reason why it was not used against lord ram.</p>
| 17286 | 16306 | 16 | 2 | 16306 | 6 | Why didn't Ravana use the Chandrahasa sword against Lord Rama? | 5 | 17286 | <p>Yes. Ravana used his sword against Jatayu. Ravana forcefully abducts Seetha in his air-chariot also known as Pushpaka Vimana. Finally, Seetha sees Jatayu, the eagle, and asks him to narrate her abduction to Rama. Jataayu confronts Ravana on hearing the wailing of Seetha. He boldly forestalls Ravana and his air-chariot in the sky itself, and as an elderly being he reviles Ravana from the viewpoint of righteousness befitting to kings, but of no avail. </p>
<p>Then the combat between Ravana and Jatayu takes place in mid-air. Ravana uses bow and arrows to fight with Jatayu. <a href="http://valmikiramayan.net/utf8/aranya/sarga51/aranya_51_frame.htm" rel="nofollow noreferrer">This</a> is how sage Valmiki explains the combat between Ravana and Jayayu</p>
<blockquote>
<p>ततो नालीक नाराचैः तीक्ष्ण अग्रैः च विकर्णिभिः |<br>
अभ्यवर्षत् महाघोरैः गृध्र राजम् महाबलः || ३-५१-४</p>
<p>tato nālīka nārācaiḥ tīkṣṇa agraiḥ ca vikarṇibhiḥ |<br>
abhyavarṣat mahāghoraiḥ gṛdhra rājam mahābalaḥ || 3-51-4</p>
</blockquote>
<p>Then the great-mighty Ravana incessantly stormed the lord of eagles Jataayu, with arrows that have excruciating and highly dreadful arrowheads, like tubular arrows, iron arrows, and with arrows that have crescentic arrowheads.</p>
<p>But Jatayu sustained those ferocious arrows. He broke the bow and armour of Ravana during the battle.</p>
<blockquote>
<p>ततो अस्य सशरम् चापम् मुक्ता मणि विभूषितम् |<br>
चरणाभ्याम् महातेजा बभंज पतगोत्तमः || ३-५१-१०</p>
<p>tato asya saśaram cāpam muktā maṇi vibhūṣitam |<br>
caraṇābhyām mahātejā babhaṃja patagottamaḥ || 3-51-10</p>
<p>That unexcelled bird of high refulgence then shattered Ravana's bow which is decorated with pearls and gemstones, and on which an arrow is admitted targeting the eagle, just by the pair of his bare feet.</p>
<p>तत् च अग्नि सदृशम् दीप्तम् रावणस्य शरावरम् |<br>
पक्षाभ्याम् च महातेजा व्यधुनोत् पतगेश्वरः || ३-५१-१४</p>
<p>tat ca agni sadṛśam dīptam rāvaṇasya śarāvaram |<br>
pakṣābhyām ca mahātejā vyadhunot patageśvaraḥ || 3-51-14</p>
<p>That highly resplendent lord of birds also blasted off the armour of Ravana, which is glowing and flamelike in its flare, with both of his feet.</p>
<p>कांचन उरः छदान् दिव्यान् पिशाच वदनान् खरान् |<br>
तान् च अस्य जव संपन्नान् जघान समरे बली || ३-५१-१५</p>
<p>kāṃcana uraḥ chadān divyān piśāca vadanān kharān |<br>
tān ca asya java saṃpannān jaghāna samare balī || 3-51-15</p>
<p>Mighty Jataayu also knocked off the ghost-faced mules yoked to the chariot of Ravana which are covered in golden armours and tantivy in fastness.</p>
<p>अथ त्रिवेणु संपन्नम् कामगम् पावक अर्चिषम् |<br>
मणि सोपान चित्र अंगम् बभंज च महारथम् || ३-५१-१६</p>
<p>atha triveṇu saṃpannam kāmagam pāvaka arciṣam |<br>
maṇi sopāna citra aṃgam babhaṃja ca mahāratham || 3-51-16</p>
<p>Then that great-chariot which is flourishing with three bamboos from chassis to yoke, and which traverses just by its steersman's wish, and which is crafted fantastically with gem-studded body and stairs, or, whose wheels are crafted with gold and gemstones, and which in its flare is like a Ritual-fire, Jataayu splintered down even that chariot of Ravana. </p>
<p>पूर्ण चन्द्र प्रतीकाशम् छत्रम् च व्यजनैः सह |<br>
पातयामास वेगेन ग्राहिभी राक्षसैः सह || ३-५१-१७
pūrṇa candra pratīkāśam chatram ca vyajanaiḥ saha |<br>
pātayāmāsa vegena grāhibhī rākṣasaiḥ saha || 3-51-17</p>
<p>Jataayu swiftly collapsed the parasol of Ravana which in shine is mirroring the full moon, along with the regalia of white-royal-fur-fans, together with the demons handling them for fanning Ravana.</p>
<p>सारथेः च अस्य वेगेन तुण्डेन च महत् शिरः |<br>
पुनः व्यपाहरत् श्रीमान् पक्षिराजो महाबलः || ३-५१-१८</p>
<p>sāratheḥ ca asya vegena tuṇḍena ca mahat śiraḥ |<br>
punaḥ vyapāharat śrīmān pakṣirājo mahābalaḥ || 3-51-18</p>
<p>Again that highly energetic and imposing king of birds pecked off the robust head of the charioteer of Ravana with beak.</p>
<p>स भग्न धन्वा विरथो हत अश्वो हत सारथिः |<br>
अंकेन आदाय वैदेहीम् पपात भुवि रावणः || ३-५१-१९</p>
<p>sa bhagna dhanvā viratho hata aśvo hata sārathiḥ |<br>
aṃkena ādāya vaidehīm papāta bhuvi rāvaṇaḥ || 3-51-19</p>
<p>Now Ravana who is with his devastated bow, devoid of chariot, dispatched are his horses and departed is his charioteer, and such as he is, he on grabbing Vaidehi by her torso, or, placing her on the lower end of his torso, jumped to earth. </p>
</blockquote>
<p>Jatayu advises Ravana not to abduct Seetha. He warns that abducting Seetha will ruin him(Ravana) and his whole clan. But Ravana doesn't listen to him. Again an encounter takes place between both of them. Jatayu tears the back of Ravan with his sharp beak and claws. Jatayu rips off the ten left arms of Ravana with his beak inorder to release Seetha from Ravana. But Ravana's arms instantaneously ricocheted from his body.</p>
<p>Now <strong>Ravana uses his sword against Jatayu</strong> who was fighting with him for the sake of Rama.</p>
<blockquote>
<p>तस्य व्यायच्छमानस्य रामस्य अर्थे अथ रावणः |<br>
<strong>पक्षौ पादौ च पार्श्वौ च खड्गम् उद्धृत्य सो अच्छिनत्</strong> || ३-५१-४२</p>
<p>tasya vyāyacchamānasya rāmasya arthe atha rāvaṇaḥ |<br>
pakṣau pādau ca pārśvau ca khaḍgam uddhṛtya so acchinat || 3-51-42</p>
<p><strong>Ravana brandishing his sword at Jataayu, who is revolting for the sake of Rama, hewed off both of his wings, sides, and feet.</strong></p>
<p>स छिन्न पक्षः सहसा रक्षसा रौद्र कर्मणा |<br>
निपपात महा गृध्रो धरण्याम् अल्प जीवितः || ३-५१-४३</p>
<p>sa chinna pakṣaḥ sahasā rakṣasā raudra karmaṇā |<br>
nipapāta mahā gṛdhro dharaṇyām alpa jīvitaḥ || 3-51-43</p>
<p>When that demon of cruel actions has ruptured his wings that colossal eagle Jataayu immediately fell down to earth with a lessened life.</p>
</blockquote>
<p>By above verses it is clear that Ravana used his sword against Jatayu. </p>
<p>Lord Shiva said to Ravana : <strong>‘You should not disregard this sword. If you do, it will undoubtedly return to me.’</strong></p>
<p>Ravana used the sword to kill/harm Jatayu who was forestalling him in the abduction of Seetha. <strong>This is clearly adharma</strong>. </p>
<p>After this incident, there is only one incident where Ravana uses a sword but neither the name is mentioned nor the origin of it.</p>
<blockquote>
<p>उत्प्लुत्य गुणसम्पन्नं विमलाम्बरवर्चसं |<br>
निष्पपात स वेगेन सभायाः सचिवैर्वृतः || <a href="http://valmikiramayan.net/utf8/yuddha/sarga92/yuddha_92_frame.htm" rel="nofollow noreferrer">6-92-39</a><br></p>
<p>रावणः पुत्रशोकेन भृशमाकुलचेतनः |<br>
संक्रुद्धः खड्गमादाय सहसा यत्र मैथिली || 6-92-40</p>
<p>The enraged Ravana, who was very much agitated in mind because of the grief for his son's death, springing up suddenly and <strong>taking his excellent sword</strong>, having the dazzle of a clear sky, sallied forth from the assembly hall along with his ministers swiftly and quickly to the place where Seetha was.</p>
</blockquote>
<p>He thought of killing Seetha using his sword but got pacified later.</p>
<p>It was not explicitly mentioned that this sword is Chandrahasa. </p>
<p><strong>Conclusion:</strong>
The sword used against Jatayu should possibly be Chandrahasa. The sword would have returned to Lord Shiva after this Jatayu incident. As the sword has returned, there is no mention of him using a sword against Rama in the final battle. We cannot dismiss claim of using a sword in the battle saying it is a distance battle. Sword was used against Sugriva by the demon Virupaksha. </p>
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<p>This morning I was simultaneously reading and listening to <a href="https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=1&language=dv&field_sarga_value=5&enable_autoplay=1" rel="noreferrer">this śloka</a> from Vālmīki Rāmāyaṇa and this question occurred to me.</p>
<blockquote>
<p>येषां स सगरो नाम सागरो येन खानित: ।</p>
<p>षष्टि: पुत्रसहस्राणि यं यान्तं पर्यवारयन् ।।1.5.2।। </p>
<p>येन by whom, <strong>सागर: ocean</strong>, खानित: was made to be dug, यान्तम् while he was marching (to the battle), यम् whom, षष्टि: पुत्रसहस्राणि sixty thousand sons, पर्यवारयन् surrounded by, स: that, <strong>सगरो नाम king named Sagara</strong>, येषाम् amongst those. </p>
<p>Among them a <strong>king named Sagara got the ocean dug</strong> and his sixty thousand sons surrounded him whenever he went (to battle).</p>
</blockquote>
<p>From above, it appears that King Sagara acquired the name because he (or his sons) dug up earth to create the ocean (sāgara). Is it not? If yes, what is King Sagara's real name i.e., birth name?</p>
<p>Or is it a pure coincidence that Sagara and the word <em>sāgara</em> are related?</p>
<p><sub>PS. Does anyone know the female singer reciting the ślokas? <a href="https://www.valmiki.iitk.ac.in//sites/default/files/audio/1-5.mp3" rel="noreferrer">Her voice</a> is very melodious; almost divine!</sub></p>
| 16324 | 16320 | 5 | 2 | 16320 | 9 | Is the ocean (sāgara) named after King Sagara or is it the other way round? | 3 | 16324 | <p><strong>Yes. The ocean (सागरः or Sāgara) is named after Sagara (सगर), a king of Ikshvaku dynasty.</strong> He is the son of king Asita. Ocean on the earth is formed by one of his deeds i.e., he dug the bed of ocean. Sagara's stepmother gives poison to Sagara's mother Kalindi out of jealousy. She was also pregnant. They both go to a sage Chyavana. As he was born from toxicity, he is named as Sagara (सगर).</p>
<p>Quoting from Valmiki Ramayana (<a href="http://valmikiramayan.net/utf8/baala/sarga70/balasans70.htm#Verse37" rel="nofollow noreferrer">Balakanda, Ch. 70</a>):</p>
<blockquote>
<p>सपत्न्या तु <strong>गरः</strong> तस्यैः दत्तो गर्भ जिघांसया |
सह तेन <strong>गरेण</strong> एव संजातः <strong>सगरोइ</strong> अभवत् || १-७०-३७</p>
<p>37.
sapatnyaa = by co-wife; tasyaiH = to her; garbha jighaamsayaa = for womb, ruination [for abortion]; <strong>garaH</strong> dattaH = <strong>poison</strong>, given; tena <strong>gareNa</strong> saha samjaataH = with that, <strong>poison</strong>, along with, who took birth; hence he; <strong>sagaraH</strong> abhavat = <strong>Sagara</strong>, became.</p>
<p>"Because <strong>he took birth along with the poison administered to his mother</strong> by her co-wife, <strong>he became Sagara</strong>, the emperor..." [1-70-37]</p>
</blockquote>
<p><a href="http://valmikiramayan.net/utf8/baala/sarga70/bala_70_frame.htm" rel="nofollow noreferrer">Here</a> is the parable of Sagara's life.</p>
<p>There are a series of verses in the Sundara Kanda where the ocean god thinks that he should help the messenger of Rama, who is a descendent of Ikshvaku dynasty. It is because he was formed by a deed of King Sagara.</p>
<p>In <a href="http://valmikiramayan.net/utf8/sundara/sarga1/sundara_1_frame.htm" rel="nofollow noreferrer">Valmiki Ramayana, Sundarakanda, Ch. 1</a>, sāgara, the ocean says:</p>
<blockquote>
<p>While that best among vanaras, Hanuma, was flying, the god of ocean thought thus for the respect of Ikshvaaku dynasty: "If I do not help this best among vanaras Hanuma, I shall become prone to all kinds of ill-talk by those who want to speak against me. <strong>I was developed by Sagara of Ikshvaaku dynasty</strong>. This Hanuma who is helping a descendant of that dynasty should not become tired. I have to behave in such a way that Hanuma would take rest. After resting in me for a while, He can cross the remaining distance with comfort".</p>
</blockquote>
<p>In chapter 31, Yuddhakanda of Valmiki Ramayana, Vibhishana suggests the same. The Vanaras ask Vibhishana a strategy to cross the mighty ocean. Then:</p>
<blockquote>
<p>Hearing their words, the right minded Vibhishana replied as follows:<br><br> "It is apt if prince Rama seeks ocean as his refuge. <strong>This immeasurable great ocean was excavated by Sagara</strong>. Hence, this great ocean will be inclined to do the act for Rama, his kinsman".</p>
</blockquote>
<p>It is mentioned in Goswami Tulasidas' Ramcharitamanas too. See <a href="http://www.upsbdb.org/pdf/Souvenir2012/ch-21.pdf" rel="nofollow noreferrer">here</a>.</p>
<p>Further reference is found in the Brahma Purana chapter 8 about Sāgara named after the king Sagara. </p>
<blockquote>
<p>प्रादाच्च तस्मै भगवन्हरिर्नारयणो वरम् | <br>
त्प्रक्षयं वंशमिक्ष्वाकोः कीर्तिं चाप्यनिवर्तिनीम् || ५८</p>
<p><strong>पुत्रं समुद्रं च विभुः</strong> स्वर्गे वासं तथाक्षयं |<br>
समुद्राश्चार्घमादाय ववन्दे तं महीपतिम् || ५९ </p>
<p>Lord Hari, Narayana granted him(Sagara) the boon that Ikshvāku's race will be everlasting and they would have unreceding fame. <strong>The lord said that the ocean will be known as his son</strong> and his residence in the heavenly world would be everlasting. Taking Arghya unto him ocean saluted the monarch. [58-59]</p>
<p>Is the ocean (sāgara) named after King Sagara or is it the other way round?</p>
</blockquote>
<p>The above references prove that the ocean (Sāgara) is named after the Ikshvāku king Sagara and not the other way round.</p>
|
|
<p>Lord Krishna told us to surrender to him and do our duties for him and not for dharma and adharma and if we do it (for dharma or adharma) we will take rebirth to take the effects of good deed or bad deed.</p>
<p><strong>My question</strong>:</p>
<p>If a man<sup></sup> provides food to another who's starving, only to help that person, then, will it be considered dharma? And because it's dharma will he take rebirth just because of that (good) action?</p>
<p><br>
<sup></sup><sub>Assume the man is not aware of any scriptures and is uneducated and does not know about moksha or anything but he shows affection towards others and helps them without knowing about punya or papa, then will he ever attain moksha?</sub></p>
| 16332 | 16326 | 10 | 2 | 16326 | 8 | Do we take rebirth if we help others? | 6 | 16332 | <p>Let's apply superposition theory. Imagine that in your life only this Karma will decide, whether you will take rebirth or not. </p>
<h2>Karma</h2>
<p>If someone is starving for the food and then,</p>
<ol>
<li>You offer food thinking that "I did good job of fulfilling hunger.", then you may take rebirth to 'enjoy' the result of such good deed.</li>
<li>You don't offer food & are aware that "I didn't help him, even if I could.", then you may take rebirth to 'enjoy' the result of that bad deed.</li>
</ol>
<p>Let's assume that, above are the only 2 possibilities. Apparently the 1st seems Dharma and 2nd one seems Adharma. </p>
<p><sub>BTW, we cannot say if it's <em>Dharma/Adharma</em>, just based on this much information. For example, what if you know that the starving person is a terrorist, or the person is starving with his/her own whims, or the person may throw the food due to mental instability.</sub></p>
<hr>
<p><strong>How to avoid rebirth?</strong></p>
<p>By observing <a href="https://hinduism.stackexchange.com/a/16190/1049"><em>Akarma</em> in <em>Karma</em></a>!<br>
Suppose, as a witness you are aware that,<br>
<em>'[Your] body with senses, helped or didn't help another [poor's] body with senses.'</em><br>
In such case, you haven't related yourself with your own mind + senses. But gone beyond mind + senses.</p>
<p>In such case you may not have rebirth. As discussed in <a href="https://hinduism.stackexchange.com/a/15356/1049">this answer</a>, a new body attracts, mind + senses to return. But you are neither of them, hence no return!</p>
<p>This is also called <strong><em>NishkarmatA</em></strong>. </p>
<blockquote>
<p>BG 3.27 — All actions (karma-s) are enacted in Prakruti by [3] modes. Bewildered with ego, Self (Atma) believes "I am the doer".<br>
BG 5.8, 5.9 — "I certainly don't do anything" is believed by knower of fundamentals; Even while seeing, hearing, touching, smelling, eating, moving, dreaming, breathing, talking, discarding, accepting, opening, closing -- "Senses only are acting in the subjects of senses" - is understood.</p>
</blockquote>
<hr>
<p>But aren't there so many previous (<em>sanchita</em>) Karma-s, which we have to pass through?<br>
No, that is the <strong>power of knowledge or realisation</strong>. The moment one fully realises: "I am not the actor", it becomes free from the bondage, whether it's living (<em>jeevan mukta</em>) or dead (<em>nirvAna</em>).</p>
<blockquote>
<p>BG 4.36-37 — Even if you be the worst sinner among all sinners, still <strong>you will cross over all the wickedness with the raft of Knowledge alone</strong>. O Arjuna, as a blazing fire reduces pieces of wood to ashes, similarly the fire of Knowledge reduces all Karma-s (actions) to ashes.</p>
</blockquote>
|
|
<p>Bhagavad-gītā 4.40 <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=4&field_nsutra_value=40&etgb=1&setgb=1&choose=1" rel="nofollow noreferrer">says</a>:</p>
<blockquote>
<p>अज्ञश्चाश्रद्दधानश्च <strong>संशयात्मा</strong> विनश्यति। <br>
नायं लोकोऽस्ति न परो न सुखं संशयात्मनः।।4.40।।</p>
<p>ajñaścāśraddadhānaśca <strong>saṅśayātmā</strong> vinaśyati. <br>
nāyaṅ lōkō.sti na parō na sukhaṅ saṅśayātmanaḥ ৷৷ 4.40 ৷৷</p>
<p>One who is ignorant and faithless, and has a <strong>doubting mind</strong> perishes. Neither this world nor the next nor happiness exists for one who has a doubting mind.</p>
</blockquote>
<p>So if one asks a lot of questions on Hinduism.SE, does that make them a saṁśayātmā (doubting mind) according to BG? </p>
<p>And we should be asking less and less questions? How will we learn if we don't ask questions?</p>
| 16370 | 16368 | 8 | 2 | 16368 | 12 | BG 4.40 - What does Kṛṣṇa mean by saṁśayātmā (doubting mind)? | 4 | 16370 | <p>The word <strong>संशयात्मा</strong> does not literally mean doubting mind. But it has an inner meaning. Samshayatma means <strong>a cynic</strong> who does not agree with the scriptures. </p>
<p>If we consider only shloka you are quoting, there may be some misinterpretations and doubts. Therefore, we should also consider the shlokas which precede the 40th shloka.</p>
<blockquote>
<p>śraddhāvāllabhate jñānaṃ tatparaḥ saṃyatendriyaḥ |<br>
jñānaṃ labdhvā parāṃ śāntim acireṇādhigacchati || 39 ||</p>
<p>One who has faith, who is dedicated to it, and who has controlled the senses, attains
enlightenment. Having attained enlightenment, one obtains Supreme Peace. </p>
</blockquote>
<p>Now coming to the shloka you have quoted, </p>
<blockquote>
<p>ajñāś-cāśraddhānaśca saṃśayātmā vinaśyati |<br>
nāyaṃ loko’sti na paro na sukhaṃ saṃśayātmanaḥ|| 40 ||</p>
<p>The ignorant, the faithless and the cynic perish; for the cynic there is neither this world, nor that beyond, nor happiness.</p>
</blockquote>
<p><strong>This shloka is explained by Shri Ramanujacharya as follows</strong>:</p>
<blockquote>
<p>'The ignorant' is one that has not received knowledge through instruction, 'the faithless' is one who does not develop any faith in this teaching i.e., who does not strive for immediate improvement, and <strong>the cynic is one who is full of skepticism in regard to the teaching</strong> — such persons perish, they are lost. When this teaching about the real nature of the Self is treated with skepticism, then one fails in this material world as also the spiritual world. The meaning is that the goals of human endeavor, such as
Dharma (right living), Artha (prosperity) and Kāma (pleasure) which constitute the material goals or aims of life [in this world], are not fully achieved <strong>by such a cynic</strong>. How then can the Supreme Goal — Moksha (liberation) be achieved by him? For all the goals of life can be achieved by doing the works which are prescribed by the Shastras, but their correct performance requires the firm conviction that the Self is different from the body. Therefore, even a little happiness cannot be achieved <strong>by one who has doubts concerning the true nature of the Self</strong>.</p>
</blockquote>
<hr>
<h2><strong>We should be asking less and less questions? How will we learn if we don't ask questions?</strong></h2>
<p>No asking questions does not make you samshayatma and ignorant. It is the way of learning what you don't know. Krishna classifies devotees into four classes in Bhagavat Gita 7.16. </p>
<blockquote>
<p>catur-vidhā bhajante māṃ janāḥ sukṛtino’rjuna |<br>
ārto <strong>jijñāsur</strong> arthārthī jñānī ca bharatarṣabha || 16 ||</p>
<p>Four types of benefactors worship Me, O Arjuna (Bull of the Bharatas). These are the distressed, the <strong>seekers after knowledge</strong>, the ambitious, and the wise. </p>
</blockquote>
<ol>
<li>Arta (the distressed) Example: Gajendra, draupadi</li>
<li>Artharti (Devotees with certain wishes or ambitious) Example: Dhruva </li>
<li>Jigyasu (Knowledge Seeker) Example: Arjuna</li>
<li>jñānī (self realised) Example : Hanuman.</li>
</ol>
<p>Knowledge seeking is not as same as cynical or doubt minded. Having faith on the knowledge and not questioning the authority of the scriptures is what Shri Krishna is saying. </p>
<p><strong>Also seeking knowledge in a prescribed manner (from authorized sources) is also important</strong>. </p>
|
|
<p>In most temples and homes, especially in villages, low-caste people are not allowed.</p>
<p>These regulations are being followed for thousands of years now.</p>
<p>What is the reason behind such practice? What do scriptures say about this?</p>
| 16396 | 16390 | 10 | 2 | 16390 | 7 | Why low-caste people are not allowed inside some temples and homes? | 3 | 16396 | <p>Well,the Hindu Shastras ,mostly consider the lowest caste,the Sudra,as being impure and also consider that <strong>they can transmit this impurity to other objects or living beings by touch or association etc.</strong></p>
<p>Similar are the rules,for the fallen caste or the outcaste or the chandala.</p>
<p>I'm adding here a few verses from the Parashara Smriti,which is widely regarded as the Dharma Shastra to be followed in the current Yuga i.e the Kali Yuga.</p>
<blockquote>
<p><strong>21. If himself unwashed, he is touched by a Shoodra, who, however, is not unwashed, — the purification is to wash himself</strong>. If an
unwashed Shoodra touches an unwashed regenerate man, the latter must
perform the prajapatya penance</p>
<ol start="23">
<li><p>Bronze vessels smelt by a cow, or polluted by a dog or a crow, <strong>or if a Shoodra has made them unclean by eating off them,</strong> are rendered pure, when they have been ten times rubbed with ashes.</p></li>
<li><p>While a Brahman has not washed himself after taking his meals, <strong>if he chances to be touched</strong> by another yet unwashed after a meal, or by a dog, <strong>or by a Shoodra</strong>, he <strong>should fast for a single night,
and then swallow the five articles derived from a cow, whereby purity
is restored to- him.</strong></p></li>
</ol>
</blockquote>
<p>The above verses make it clear that the Sudras have the ability to make things/beings impure by his touch.</p>
<p>Some more verses:</p>
<blockquote>
<ol start="34">
<li><p><strong>To eat a Shoodra's food, to associate with him, to sit in the same place with, him, and receive knowledge by his instruction, would cause
degradation even to one who resembles the kindled fire</strong></p></li>
<li><p><strong>Salt, honey and oil, curded milk, whey, and milk all these are not polluted by the touch of persons of the Shoodra caste</strong>.Shoodra may sell
these to all the castes.</p></li>
</ol>
</blockquote>
<p><a href="https://i.stack.imgur.com/PesmU.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/PesmU.jpg" alt="enter image description here"></a></p>
<p><a href="https://i.stack.imgur.com/s2dvI.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/s2dvI.jpg" alt="enter image description here"></a></p>
<p>Verse 35 clearly states that a Sudra can make many things impure simply by his touch .</p>
<p>The Manu Smriti states that Sudras are created out of Tamas(the mode of darkness,ignorance etc)(one of the 3 Gunas,the other two being Sattva and Rajas).</p>
<blockquote>
<p>Manu Smriti 12.43. Elephants, horses, <strong>Sudras</strong>, and despicable
barbarians, lions, tigers, and boars (are) the middling states, <strong>caused
by (the quality of) Darkness.</strong></p>
</blockquote>
<p>So,the temple priests,who are all Brahmins,might be apprehensive of the fact that ,if the Sudras by accident touch them or any other objects in Temples,might render them impure.</p>
<p>To make them and themselves pure again(which is of course the first necessity in rituals) would be a cumbersome job.</p>
<p>That is <strong>probably</strong> the reason why such prohibitions are there regarding the Sudras and the outcastes entering Temple premises. </p>
<p>Although, i don't really know which Temples actually have such restrictions.</p>
<p>Also, take a look at the following verse which says that it is not all about caste by birth only:</p>
<blockquote>
<ol start="24">
<li><strong>A Brahman, ignorant of the Gayatri hymn, is more unclean than even a Shoodra</strong> ; the Brahmans who know the nature and the sanctity
of the Gayatri hymn, are honored and revered by all persons(Parashara
Smriti)</li>
</ol>
</blockquote>
<p>So,even an ignorant Brahmin should be stopped from entering Temples.</p>
<p>But preventing Sudras from entering houses of the Higher castes <strong>is of course not supported by Scriptures</strong>.Because, to serve the higher castes is considered to be the only job of a Sudra.<strong>And to serve anyone a Sudra should first be allowed entry to his house.</strong></p>
<p><a href="https://i.stack.imgur.com/PPxUz.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/PPxUz.jpg" alt="enter image description here"></a></p>
<p>The Vedas state that the Sudras are created from the feet of the Supreme Being.So,like everyone else,they are also a part of the Almighty,and they too reserve the right to worship the Almighty.</p>
<blockquote>
<p>brāhmao’sya mukham ās īt | bāhūrājanyakta | ūrū tada sya yad vaiśya
| <strong>padbhy āgśūdro aj āyata</strong> || 13 ||</p>
<p>The brahmin was his mouth, of both His arms was the Raja made.
His thighs became the Vaishya, <strong>from His feet was the Shudra produced.
13(Purusha Suktam verse 13)</strong></p>
</blockquote>
<p>So,i am not quite in favor of stopping them from entering Temples.</p>
<p>Also,its not practically possible to check either, if someone entering a Temple is a Sudra(by birth) or an ignorant Brahmin like the one described above.</p>
|
|
<p>Lord Shiva destroys the entire Universe when the Mahakalpa ends. Brahma too attains Moksha in that pralaya. <br> <br>
Vedas in their personal form are also present in Brahmaloka along with Brahma. For eg. Hayagriva Asura stole the Vedas from Brahmaloka and took them to Patala and thus Lord Vishnu took Hayagriva incarnation and again restored them.<br>
<br>
But as the <strong>BrahmaLoka itself gets destroyed during the Mahakalpa, how do the Vedas survive then?</strong> As Vedas are eternal how do they manage to survive? (for instance we say new Brahma comes after Mahakalpa but we do not say new Vedas come after Mahakalpa ie. The Vedas are eternal). <em>How do they survive the Mahapralya performed by Lord Shiva at the end of Mahakalpa?</em></p>
| 16402 | 16401 | 20 | 2 | 16401 | 14 | How do the Vedas survive during the dissolution of the Universe? | 4 | 16402 | <p>During the time of dissolution Lord Shiva doesn't destroys the Vedas because they enter the Panchakshari Mantra (Nama Shivaya) and thus Lord Shiva graces on them.<br>
<br>
In the <em>Linga Purana Chapter 85 "Glory of Panchakshara Mantra"</em> Lord Shiva states to Godesses Parvati:</p>
<blockquote>
<p>प्रलये समनुप्राप्ते नष्टे स्थावरजंगमे ।<br>
नष्टे देवासुरे चैव नष्टे चोरगराक्षसे ।।<br>
सर्वं प्रकृतिमापन्नं त्वया प्रलयमेष्यति ।<br>
एकोहं संस्थितो देवी न द्वितियोस्ति कुत्रचित् ।।<br> <br>
<strong>During the time of dissolution,</strong> when all the mobile and immobile beings, the Gods and Asuras, Nagas and Rakshasas get destroyed and O godesses, all the things including you yourself get absorbed in the Prakriti then only I remain in the Universe. None else remain on earth.</p>
</blockquote>
<p>Then, Lord Shiva states:</p>
<blockquote>
<p><strong>तस्मिन्वेदाश्च शास्त्राणि मंत्रे पञ्चाक्षरे स्थिताः</strong> ।<br>
ते नाशं नैव संप्राप्ता मच्छक्त्या ह्यनुपालिताः ।।<br> <br>
<strong>At that point of time, the Vedas enter into the Panchakshari Mantra and they do not get destroyed because of my grace.</strong></p>
</blockquote>
<p>Thus Vedas survive themselves by entering in the Panchakshari Mantra and thus Lord Shiva graces on them.</p>
|
|
<p>Scriptures have remedy for everything. Various mantras various austerities can give us miraculous position. For eg. It is possible to become Indra (who is King of Heaven) by performing 100 Ashwamedha Yajnas.<br>
<br>
Similarly mantras can also have wonderful powers. Eg. As I discuss in <a href="https://hinduism.stackexchange.com/questions/11267/how-does-the-soul-returns-in-the-dead-body-when-a-dead-person-is-revived-using-a">this question</a> Mritasanjeevani Vidya can even make a dead person alive. Although it seems like rising from dead is impossible but power of mantras can make it possible.<br>
<br>
We see that we can achieve unbelievable things through the power of Mantras. Although the Vedas do not speak of birth based caste system, but as discussed here Brahma Sutra seem to <a href="https://hinduism.stackexchange.com/questions/8682/do-characters-in-the-same-brahmavidya-always-have-the-same-caste">suggest</a><br>
caste system is birth based and all <a href="https://hinduism.stackexchange.com/questions/10888/are-the-nishada-and-rathakara-castes-eligible-for-the-vedas-and-jnana">ancient commentators</a> of Brahma Sutra think caste system is birth based.<br>
<br>
Although I personally believe in Guna Based Varna system. We can find several examples in Smriti/ Itihasa (which may be latter addition) that the caste system is birth based. In such situation Sudras aren't considered <a href="https://hinduism.stackexchange.com/questions/10888/are-the-nishada-and-rathakara-castes-eligible-for-the-vedas-and-jnana">eligible</a> for Jnana or to learn Vedas.<br>
<br>
Now, if a Sudra has curiosity to learn Vedas or has curiosity to achieve Jnana then how can he remove his Sudrahood in his very birth and thus learns Vedas? <strong>Can a Shudra convert himself to Brahmana in this very birth?</strong> <em>Are there any mantras, any austerities any methods which a Shudra can do to make himself a Brahmana in this very birth?</em></p>
| 16418 | 16417 | 24 | 2 | 16417 | 24 | Can a Sudra become a Brahmin in 'this' birth? | 5 | 16418 | <p><strong>Yes, it is possible through the power of Panchakshari Mantra.</strong> As already discussed in question Mantras can have wonderful powers. Similarly through the power of Panchakshara Mantra even a Shudra can become a Brahmana in this very birth.<br>
<br>
Panchakshara Mantra is "Namaha Shivaya" or "Om Namaha Shivaya" or "Shivaya Namaha."<br>
<br>
In the chapter <em>Glory of Pranava Panchakshara Mantra</em> [<strong>Chapter 17 Videsvara Samhita Shiva Purana</strong>] various powers of Panchakshara Mantra are told. There Sage Suta also tells that Panchakshara Mantra even can convert Sudra into a Brahmana. As stated in chapter:</p>
<blockquote>
<p>क्षत्रियः पञ्चलक्षण क्षत्रत्वमपनेष्यति ।<br>
पुनश्च पञ्चलक्षण क्षत्रियो ब्राह्मणो भवेत् ।।<br>
मन्त्रसिद्धिर्जपाद्यैव क्रमान्मुक्तो भवेन्नर ।<br>
वैश्यस्तु पञ्चलक्षण वैश्यत्वमपनेष्यति ।।<br>
पुनश्च पञ्चलक्षण मन्त्रक्षत्रिय उच्यते ।<br>
पुनश्च पञ्चलक्षण क्षत्रत्वमपनेष्यति ।।<br>
पुनश्च पञ्चलक्षण मन्त्रब्राह्मण उच्यते ।<br>
शूद्रश्चैव नमोऽन्तेन पञ्चविंशतिलक्षत ।।<br>
मन्त्रविप्रत्वमापद्य पश्चाच्छुद्रो भवेद्द्विज।<br>
नारीवाथ नरो वाथ ब्राह्मणो वान्य एव वा ।।<br> <br>
A Kshatriya should recite this mantra five lacs of times, then he is freed from duties of a Kshatriya. <strong>By again reciting the mantra by five lakhs (five hundred thousand) of times more, he becomes a Brahmana.</strong> By again reciting the same number of the mantra, one achieves the siddhi in the mantra and one gets free from reciting the japam. By performing the japam of the mantra five lacs of times, a Vaisya is freed from Vaisyatwa or remaining as Vaisya. By reciting the mantra for five lacs of times, it is called as mantra Kshatriya. By reciting further by five lacs of times his Ksatriyahood is removed. By further reciting the mantra by five lacks times more, he is called the mantra Brahmana. <strong>In case a Sudra adding Namah at the end of the mantra, recites the mantra by twenty five lacs of times, then he achieves the position of a mantra Brahmana. After reciting the japam by twenty five lacs of times again, a Sudra is turned into a pure Brahmana.</strong> Irrespective of the one, being a woman, man. a Brahmana or anyone else, all are purified with the reciting of this mantra. </p>
</blockquote>
<p>Thus it is clear from the above passage that it is possible for a Sudra to remove his Sudrahood and become a Brahmana through the power of Panchakshara mantra.<br>
<br>
From the above passage:</p>
<h3>For a Kshatriya:</h3>
<p>● If a Kshatriya wants to remove his Kshatroto so that he wants to be free from duties of Kshatriya then he should do japam of Panchakshari Mantra (Om Namaha Shivaya) 5 Lakhs times.<br>
<br>
● If he now wants to become Brahmana he should do japam of same Panchakshari Mantra 5 Lakh times. Then he gets the position of Brahmanhood.</p>
<h3>For a Vaishya:</h3>
<p>● If a Vaishya wants to remove his Vaishatwo (being free from duties of Vaishya) he should do japam of Panchakshari Mantra "Om Namaha Shivaya" for 5 Lakh times. Then his Vaishyahood is removed.<br>
<br>
● By doing Japam of Panchakshari further 5 Lakh times he gets to the position of Mantra Kshtraiya.<br>
<br>
● By further chanting 5 Lakh more times he can remove his Kshatriyahood.<br>
<br>
● By further doing japam 5 Lakh times he reaches to the position of Mantra Brahmana.<br>
<br>
● After attaining position of Mantra Brahmana if he does japam for further 25 Lakh times he gets the position of pure Brahmana.</p>
<h2>For a Sudra:<br></h2>
<p>● <strong>For a Shudra the rule is a little bit different</strong> as the passage states " शूद्रश्चैव नमोऽन्तेन" ie. "Shudras should chant with Namaha at the end." ie. Instead of chanting "Om Namaha Shivaya" , one should chant "Shivaya Namaha" (ie. Having Namaha at the end).<br>
<br>
● On doing japam of "Shivaya Namaha" mantra 25 Lakh times, a Shudra gets the position of Mantra Brahmana.<br>
<br>
● <strong>Now after getting position of Mantra Brahmana if he does japam of "Om Namaha Shivaya" 25 Lakhs time he gets the position of Pure Brahamana.</strong><br>
<br>
Thus it is possible for a Shudra to become a Brahmana through the power of Panchakshari Mantra. <em>For the information about general method of japam of Panchakshari mantra, one can refer to the beginning of the same chapter of Shiva Purana ie. Vidyesvara Samhita chapter 17 "Glory of Pranava Panchakshara Mantra."</em><br>
<br>
As a Side Note I want to give some features of Panchakshari Mantra here:</p>
<blockquote>
<p>▪ It is called Panchakshari Mantra because of five (Pancha) syllables in it "Na" "Ma" "Shi" "Va" "Ya".<br>
<br>
▪ Vedas during the time of dissolution enter inside Panchkashari Mantra and thus remain protected as I discuss <a href="https://hinduism.stackexchange.com/questions/16401/how-do-the-vedas-survive-during-the-dissolution-of-the-universe/16402#16402">here</a>.<br>
<br>
▪ To the newly formed five headed Brahma Lord Shiva provides Panchakshari through his five heads and thus this mantra is revealed to Brahma at that time. [Linga Purana Part 2 chapter 85].<br>
<br>
▪ Panchakshari Mantra is also revealed in Veda Samhita of Yajurveda in the SataRudriya section. Like 16th chapter of Shukla YajurVeda, 4.5.8 of Krishna Yajurveda, 17th Chapter of Kathaka Samhita, 2.9.2 of Maitrayani Samhita and so on..</p>
</blockquote>
<p><sub> [Note that for those verses it doesn't matter whether one believes in birth based caste system or Guna based Varna system.] </sub></p>
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|
<p>In Hindu Dharma the Vedas,Upanishads,6 Vedangas,Smritis(or the Dharma Shastras),Puranas and the Itihasas(Ramayana and Mahabhartha) are usually together called the Shastras or Scriptures.</p>
<p>Among them, the Vedas(Srutis) ,of course,are considered as having the supreme authority.</p>
<p>The <a href="http://www.sivanandaonline.org/public_html/?cmd=displaysection&section_id=572" rel="noreferrer">Smritis</a> or the Dharma Shastras teach us what is right(Dharma) or wrong(Adharma) in a given context.They contain the rules of righteous living.</p>
<blockquote>
<p><strong>There are eighteen main Smritis or Dharma Sastras. The most important
are those of Manu, Yajnavalkya and Parasara.</strong> The other fifteen are
those of Vishnu, Daksha, Samvarta, Vyasa, Harita, Satatapa, Vasishtha,
Yama, Apastamba, Gautama, Devala, Sankha-Likhita, Usana, Atri and
Saunaka.</p>
<p>The laws of Manu are intended for the Satya Yuga, those of Yajnavalkya
are for the Treta Yuga; those of Sankha and Likhita are for the
Dvapara Yuga; and those of Parasara are for the Kali Yuga</p>
</blockquote>
<p>Likewise,the principle <a href="http://www.astrojyoti.com/puranasindex.htm" rel="noreferrer">Puranas</a> are also 18 in number.They contain "old" stories that happened in earlier Kalpas and Yugas.They also contain principles of right conduct.</p>
<p>Now,it is a well known principle that whenever there occur a conflict/disagreement on a topic between the Vedas and Smritis then the views of Vedas are to be accepted & those of the Smritis are to be rejected.</p>
<p>But what about similar situations when disagreement appear between the Smritis and the Puranas?</p>
<p>Which view is to be accepted in those cases and which one should be rejected?</p>
<p>In other words,<strong>Among the Smritis and the Puranas which one is more authoritative?</strong></p>
| 16510 | 16509 | 13 | 2 | 16509 | 9 | Which Shastras are more authoritative,the Smritis(Dharma Shastras) or the Puranas? | 3 | 16510 | <p>Here is my answer which is based on the Devi Bhagavatam & the Vyasa Smriti.</p>
<p>The Devi Bhagavatam states that in such situations the views of the Puranas are to be rejected .<strong>In other words,the Smritis are more authoritative.</strong></p>
<p>From <a href="http://www.astrojyoti.com/puranasindex.htm" rel="nofollow noreferrer">Book 11,Chapter 1,Devi Bhagavatam</a>:</p>
<blockquote>
<p>Nârada said :– “O Muni! The S’âstras are not one, they are many and
they lay down different rules and contradictory opinions, How then
Dharma is to be followed? And according what Dharma S’âstra?” Nârâyana
said :– S’ruti and Smriti are the two eyes of God; the Purânam is His
Heart. Whatever is stated in S’ruti, the Smriti and the Purânams is
Dharma; whatever else is written in other S’âstras is not Dharma.
Where you will find differences between S’ruti, Smriti and Purânas,
accept the words of the S’rutis as final proofs. <strong>Wherever Smriti
disagrees with the Purânas, know the Smritis more authoritative</strong>.</p>
<p>And where differences will crop up in the S’rutis themselves, know
that Dharma, too, is of two kinds.
And where the differences will crop up in the Smritis themselves,
consider, then, that different things are aimed at</p>
</blockquote>
<p>Note that, here Narayana refers to Rishi Narayana and not Lord Vishnu.Narada ,of course, is Deva Rishi Narada.</p>
<p><strong>EDIT</strong>-In his speech <a href="http://www.kamakoti.org/hindudharma/part15/chap8.htm" rel="nofollow noreferrer">here</a> (which is a part of the book named "Hindu Dharma") <a href="https://en.wikipedia.org/wiki/Chandrashekarendra_Saraswati" rel="nofollow noreferrer">Sri Chandrasekharendra Saraswathi MahaSwamiji</a> also hints that as far as authority is concerned <strong>Sruti-Smriti-Purana</strong> is the usual order.<strong>So,Smritis are indeed considered as more authoritative than the Puranas.</strong></p>
<p>But of course what he is actually trying to convey is that all the three has to be treated with equal importance as having same authority.</p>
<blockquote>
<p>Those who composed the Smritis and laid down the performance of such
rites must have been fully aware of the spirit of the Vedas. It is not
proper to think that the <strong>Smritis are inferior to the Vedas or that the
Puranas are inferior to the Smritis.</strong> We must learn to take an
integrated view of all of them</p>
</blockquote>
<p>The <a href="http://www.astrojyoti.com/pdfs/DevanagariFiles/02Vyasa_Smriti.pdf" rel="nofollow noreferrer">Vyasa Smriti</a> also repeats the same thing which is said in the Devi Bhagavatam :</p>
<blockquote>
<p><a href="https://i.stack.imgur.com/3SG2B.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/3SG2B.jpg" alt="enter image description here" /></a></p>
<p>In matters of discrepancy between the S'rutis, Smrit'is, and Puranas,
the former should be held as decisive, <strong>whereas the Smritis should
have preference in all topics where there would be a difference of
opinion between them and the Puranas.</strong></p>
</blockquote>
<p><strong>Vyasa Smriti,Chapter 1,Verse 4.</strong></p>
<p>So,the Smritis are indeed more authoritative than the Puranas.</p>
|
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<p><em>Lalita Sahasranama</em>(the thousand names of <a href="https://en.wikipedia.org/wiki/Tripura_Sundari" rel="noreferrer">Lalitha tripura Sundari</a>) is a hymn found in the Uttara Khanda of Brahmanda Purana. In the Lalitha sahasranama, one of the names is </p>
<blockquote>
<p><em>Pañcabrahmāsanasthitā</em> </p>
</blockquote>
<p>The above name translates to the <strong>one who sits on the seat of five brahmas</strong>.</p>
<ul>
<li>Who are the five brahmas Lalita Devi sits on and why are they called so? </li>
</ul>
<p><a href="https://i.stack.imgur.com/tWmUVl.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/tWmUVl.jpg" alt="enter image description here"></a></p>
<p><sup> Note: The above question is not a duplicate of <a href="https://hinduism.stackexchange.com/questions/3223/why-does-lalitha-devi-sit-on-shiva">this</a> question although it is related.</sup></p>
| 16557 | 16553 | 21 | 2 | 16553 | 28 | Who are Pancha brahmas' Lalita Devi sits on and Why are they called so? | 4 | 16557 | <p><strong>Pancha-Brahmans are the five fold manifestation of Lord Shiva</strong> and are named as Sadyojata, Tatpurusha, Aghora, Vamadeva and Ishana. Each five manifestations further manifest as five deities which are as Brahma from Sadyojata, Vishnu from Vamadeva, Rudra from Aghora, Maheswara from Tatpurusha and SadaShiva from Ishana.<br>
<br>
Thus the primary Pancha Brahmas are:<br>
➡➡Sadyojata, Vamadeva, Aghora, Tatpurusha, Ishana.<br>
<br>
The secondary Pancha Brahmas which manifest from above primary Pancha Brahmas are:<br>
➡➡ Brahma, Vishnu, Rudra, Maheswara, SadaShiva.<br>
<br>
In the Vyavaiya Samhita Chapter 3 of Shiva Purana, Upamanyu states to Lord Krishna as:</p>
<blockquote>
<p>उपमन्युरुवाच:<br>
श्रृणु कृष्ण महेशस्य शिवस्य परमात्मन ।<br>
मूर्त्याभिस्ततं कृत्स्न्नं जगदेतच्चराचरम् ।।<br>
स शिवः सर्वमेवेदं स्वकीयभिश्च मूर्तिभिः ।<br>
अधितिष्ठत्यमेयात्मा ह्योतत्सर्वमनुस्मृतम् ।।<br>
ब्रह्मा विष्णुस्तथा रुद्रो महेशानः सदाशिव ।<br>
मूर्त्तस्तस्य विज्ञेया याभिर्विश्वमिदं ततम् ।।<br>
अथाऽन्याश्चापि तनवः पञ्च ब्रह्मसमाहृया ।<br>
तनूभिस्ताभिरव्याप्तमिह किञ्चिन्न विद्यते ।।<br>
ईशानः पुरुषोऽघोरो वामः सद्यस्तथैव च ।<br>
ब्राहाण्येतानि देवस्य मूर्तय पञ्च विश्रुता ।।<br> <br>
Upamanyu said, “0 Sri Krishna, Lord Shiva who is Paramatman pervades in the entire universe comprising of mobiles and immobiles in the form of Murtis. Shiva presides over all these by means of his own Murtis. His Atman is incomprehensible as said by the sages. <strong>His forms comprise of Brahma, Visnu, Rudra, Mahesa and SadaShiva which pervade in the universe.</strong> There are other images of Siva known as Pancabrahman, which also pervade the universe. There is nothing in the world in which he is not found present. The well known images of Shiva comprise of <strong>Ishana, (Tat)Purusa, Aghora, Vamadeva and Sadyojata.</strong></p>
</blockquote>
<h2>Significance of Pancha Brahmans:</h2>
<h3>i) Significance in Cosmic Level:</h3>
<p>In the Linga Purana Uttara Bhaga chapter 14 Nandi tells the significance of Pancha Brahmans to SanatKumara as:</p>
<blockquote>
<p>सर्वलोकैकसंहर्ता सर्वलोकैकरक्षिता ।<br>
सर्वलोकैकनिर्माता पञ्चब्रह्मात्मकः शिव ।।<br>
सर्वेषामेव लोकानां यदुपादानकारणम् ।<br>
निमित्तकारणं चाहुस्स शिवः पञ्चधा स्मृतः ।।<br>
मूर्तयः पञ्च विख्याताः पञ्च ब्रह्माह्वाः पराः ।<br>
सर्वलोकशरण्यस्य शिवस्य परमात्मनः ।।<br>
क्षेत्रज्ञः प्रथमा मूर्तिः शिवस्य परमेष्ठिनः ।<br>
भोक्ता प्रकृतिवर्गस्य भोग्यस्येशानसंज्ञित ।।<br>
स्थाणोस्तत्पुरुषाख्या च द्वितीया मूर्तिरुच्यते ।<br>
प्रकृतिः सा हि विज्ञेया परमात्मगुह्यात्मिका ।।<br>
अघोराख्या तृतीया च शंभोमूर्तिरीयसी ।<br>
बुद्धेः सा मूर्तिरित्युक्ता धर्माद्यष्टांगसंयुता ।।<br>
चतुर्थी वामदेवाख्या मूर्तिः शंभोर्गरीयसी ।<br>
अहंकारात्मकत्वेन व्याप्य सर्वं व्यवस्थिता ।।<br>
सद्योजातह्वया शंभोः पञ्चमी मूर्तिरुच्यते ।<br>
मनस्तत्त्वात्मकत्वेन व्याप्य सर्वं व्यवस्थिता ।।<br> <br>
In the form of Pancha Brahman, Shiva is the creator of the Universe besides being it's destroyer and protector. The learned people say that Shiva is both material and intellectual cause of the world. The learned people say that Shiva is the material as well as the factual cause of the three worlds, who has five forms. The great forms of Shiva — the supreme soul, who is worthy of the refuge of all the worlds, are five in number and are known as Pancha Brahmanas. <strong>lshana</strong> happens to be the first form of Shiva Paramesthi also known as Ksehtrajna. In this form, he is the knower of the field and <strong>enjoyer of Prakrti</strong> which is fit to be enjoyed. The second physical form of the lord is known as <strong>Tatpurusha,</strong> which again is equal to <strong>Prakriti as the abode</strong> of the supreme soul. The third physical form of the lord is known as <strong>Aghora,</strong> which form pertains to the <strong>cosmic intellect.</strong> It has eight related parts starting with Dharma. <strong>Vamadeva</strong> is the fourth physical form of lord Siva which pervades in all the living beings in the <strong>form of ego.</strong> What is called <strong>Sadyojata</strong> is the fifth physical form of the lord and is stationed in all the embodied beings in the <strong>form of mind.</strong></p>
</blockquote>
<p>Thus the PanchaBrahmanas presides over as:<br> <br>
Ishana➡ Kshetrajna and enjoyer of Prakirti<br>
Tatpurusha➡Gunas of Prakirti<br>
Aghora➡ Cosmic Intellect (Buddhi)<br>
Vamadeva➡Ego (Ahamkara)<br>
Sadyojata ➡ Mind (Mana)<br></p>
<h3>ii) Significance in Bodily and Elementary Level:<br></h3>
<p>In the Vyayaviya Samhita Shiva Purana chapter 3, Upamanyu states to Lord Krishna as:</p>
<blockquote>
<p>श्रोत्रस्य वाचः शब्दस्य विभोर्व्योम्नस्तथैव च ।<br>
ईश्वरीमीश्वरस्येमामीशाख्यां हि विदुर्बुधा ।।<br>
त्वक्पाणिस्पर्शवियूनामीश्वरीं मूर्तिमैश्वरीम् ।<br>
पुरुषाख्यं विदुः सर्वे पुराणार्थ विशारदाः ।।<br>
चक्षुषश्चरणस्यापि रुपस्याग्नेस्तथैव च ।<br>
अघोराख्यमधिष्ठात्री मूर्तिमाहुर्मनीषिणा ।।<br>
रसनायश्च पायोश्च रसस्यापां तथैव च ।<br>
ईश्वरी वामदेवाख्यां मूर्तिं तन्निरतां विदुः ।।<br>
घ्राणस्य चैवपस्थस्य गन्धस्य च भुवस्तथा ।<br>
सद्योजातह्वयां मूर्तिमीश्वरीं सम्प्रचक्षते ।।<br> <br>
The people of wisdom, consider <strong>Ishana</strong> as the presiding deity of the ear, speech, sound and all pervasive ethers. The persons Well versed in the Puranas find <strong>Tatpurusa</strong> as the presiding deity of the skin hands, touch and Vayu. The wise people know that <strong>Aghora</strong> is the presiding deity of the eyes, legs, colour and the fire. The devotees should understand that <strong>Vamadeva</strong> happens to be the presiding deity of tongue, anus, taste and waters. According to their <strong>Sadyojata</strong> is the presiding deity of nose, sex organs, smell and the earth.</p>
</blockquote>
<p>Thus the PanchaBrahmans preside over elementary and bodily level as:<br> <br>
Ishana➡ Ether, Sound, Ear, Mouth<br>
Tatpurusha➡ Air, Touch, Skin, Hands<br>
Aghora➡ Fire, Colour, Eyes, Legs<br>
Vamadeva➡ Water, Taste, Tongue, Anus<br>
Sadyojata➡ Earth, Smell, Nose, Sex Organs.<br></p>
<h3>iii) Significance in Panchakshara Mantra:<br></h3>
<p>The Pancha Brahman Upanishad states as:<br></p>
<blockquote>
<p>इत्येतद्ब्रह्म जानीयाद्यः स मुक्तो न संशयः ।<br>
पञ्चाक्षरमयं शम्भुं परब्रह्मस्वरूपिणम् ॥ २४॥<br>
नकारादियकारान्तं ज्ञात्वा पञ्चाक्षरं जपेत् ।<br>
सर्वं पञ्चात्मकं विद्यात्पञ्चब्रह्मात्मतत्त्वतः ॥ २५॥<br>
पञ्चब्रह्मात्मिकीं विद्यां योऽधीते भक्तिभावितः ।<br>
स पञ्चात्मकतामेत्य भासते पञ्चधा स्वयम् ॥ २६<br> <br>
There is no doubt that the one who
understands this Brahman becomes freed (emancipated). One should chant the Panchakshara Mantra which is from Na to Ya (Namasivaya) and which is of the shape of five letters and is Lord Shiva’s body. After understanding the philosophy of the soul of Pancha Brahma, One should understand that every form is the form of those five. One who studies this knowledge of the soul of the Pancha Brahma would shine himself as Pancha Brahma.</p>
</blockquote>
<p>Thus the Panchakshara Mantra represent Pancha Brahman as:<br>
Sadyojata➡ Na kaara<br>
Vamadeva➡ Ma kaara<br>
Aghora➡ Shi kaara<br>
Tatpurush➡ Va kaara<br>
Ishana➡ Ya kaara<br></p>
<h2>PanchaBrahman Mantra:<br></h2>
<p>The Pancha Brahman mantra are itself from Vedas. Vedas recognizes various fold manifestation of Lord Shiva. For eg. In <a href="http://www.sacred-texts.com/hin/sbr/sbe41/sbe4130.htm" rel="noreferrer">this chapter</a> of Yajurveda Shatapatha Brahmana Eight Fold manifestation of Lord Shiva are described also known as AshtaMurti. In this form Lord Shiva after being born through Brahma enters Eight places: Fire, Water, Plant, Air, Lightening, Raingod, Moon Sun as Rudra, Sarva, Pashupati, Ugra, Asani, Bhava, Mahadeva, Ishana.<br>
<br>
Similarly in the Brihadaranyaka Upanishad (which is itself part of Shatapatha Brahmana) 11 fold manifestation of Lord Shiva which are known as Ekadash Rudra are described as:<br></p>
<blockquote>
<p>कतमे रुद्रा इतिः दशेमे पुरुषे प्राणाः आत्मैकादशः ते यदास्माच्छरीरान्मर्त्यादुत्क्रामन्त्यथ रोदयन्ति, तद्यद्रोदयन्ति तस्माद्रुद्रा इति ।।<br>
<br>
‘Which are the Rudras ?’ <strong>‘The ten pranas in the human body, with the Atman as the eleventh.</strong> When they depart from this mortal body, they make one’s relatives weep. Because they then make them weep, therefore they are called Rudras.’</p>
</blockquote>
<p>Similarly the Five fold Manifestation of Lord Shiva or Pancha Brahman are also saluted in the <strong>YajurVeda Taittariya Arnayaka.</strong> And the five mantras present there describing Pancha Brahman are popularly known as Pancha Brahman Mantras. The Pancha Brahman Mantras are as:</p>
<blockquote>
<p><strong>सद्योजातं</strong> प्रपद्यामि सद्योजाताय वै नमो नमः ।<br>
भवे भवे नातिभवे भवस्व माम् । भवोद्भवाय नमः ॥ (YajurVeda Taittariya Aranyaka 10.17.1)<br> <br>
I take refuge in <strong>Sadyojata.</strong> Verily I salute Sadyojata again and again. O Sadyojata, do not consign me to repeated birth; lead me
beyond birth, into the state of bliss and liberation. I bow down to Him who is the source of transmigratory existence.<br>
<br>
<strong>वामदेवाय</strong> नमो ज्येष्ठाय नमः श्रेष्ठाय नमो रुद्राय
नमः कालाय नमः कलविकरणाय नमो बलविकरणाय नमो बलाय नमो बलप्रमथाय नमः सर्वभूतदमनाय नमो
मनोन्मनाय नमः ॥ (Taittariya Aranyaka 10.18.1)<br> <br>
Salutation to <strong>Vamadeva</strong> [the beautiful and shining One or the generous God]. Salutation to Jyestha [the Eldest, existing before creation]. Salutation to Srestha [the most worthy and excellent]. Salutation to Rudra [He who causes creatures to weep at the time of dissolution]. Salutation to Kala [He who is the Power of time responsible for the evolution of Nature]. Salutation to Kalavikarana [He who causes changes in the evolution of the universe beginning with Prakriti]. Salutation to Balavikarana [He who is the producer of varieties and degrees of strength]. Salutation to Bala [He who is the source of all strength]. Salutation to Balapramathana [He who suppresses all power at the time of retraction]. Salutation to Sarvabhutadamana [the Ruler of all the created beings]. Salutation to Manonmana [He who is the kindler of the light of the soul].<br>
<br>
<strong>अघोरेभ्योऽथ</strong> घोरेभ्यो घोरघोरतरेभ्यः । सर्वतः शर्व<br>
सर्वेभ्यो नमस्ते अस्तु रुद्ररूपेभ्यः ॥ (Taittariya Aranyaka 10.19.1)<br> <br>
<strong>Aghora</strong> form which is both Ghora (terrific) and aghora (non terrific). Salutation to Sarva (destructive) form of Rudra which is all.<br>
<br>
<strong>तत्पुरुषाय</strong> विद्महे महादेवाय धीमहि । तन्नो रुद्रः<br>
प्रचोदयात् ॥ (Taittariya Aranyaka 10.20.1)<br>
May we know or realize the <strong>TatPurusha.</strong> For that, may we meditate upon Mahadeva and to that meditation may Rudra impel us.<br>
<br>
<strong>ईशानः</strong> सर्वविद्यानामीश्वरः सर्वभूतानां<br>
ब्रह्माधिपतिर्ब्रह्मणोऽधिपतिर्ब्रह्मा शिवो मे अस्तु सदाशिवोम् ।। (Taittariya Aranyaka 10.21.1)<br>
May the <strong>Ishana</strong> who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava.</p>
</blockquote>
<p>Regarding the name "PanchaBrahmanSanasthita" occuring in Lalita Sahasranaama, it denotes the form of Sri Lalita Devi where she sits over the PanchaBrahmans. Here sitting over PanchaBrahmans does not mean sitting over Sadyojata, Vamadeva, Tatpurusha, Aghora and Ishana. But it means sitting over Brahma, Vishnu, Rudra, Maheswara and Ishana which are also PanchaBrahmans (but they are manifestation of PanchaBrahmanas like Sadyojata... Ishana)<br>
<br>
So, "PanchaBrahmanSanasathita" in Lalita Sahasranaama means who seats in the Aasana made up of Brahma, Vishnu, Rudra, Maheswara and SadaShiva.<br>
<br>
As I discuss in my <a href="https://hinduism.stackexchange.com/questions/15717/is-there-any-hierarchy-for-devis-incarnations/16238#16238"><strong>answer here</strong></a> Devi speaks in Devi Gita of Tripura Rahasya as:<br></p>
<blockquote>
<p>My concrete form is the eternal couple — the Supreme Lord and Energy — always in undivided union and abiding as the eternal consciousness pervading the three phenomenal states of waking, dream and sleep, and <strong>reclining on the cot, whose four legs are Brahma (the Creator), Vishnu (the Protector), Shiva (the Destroyer) and Ishwara (Disappearance) and whose surface is Sadasiva (grace),</strong> which is contained in the mansion known as the ‘fulfilment of purpose’, enclosed by the garden of ‘kadamba’ trees, in the jewel island situated in the wide ocean of nectar surrounding the cosmos and extending beyond.</p>
</blockquote>
|
|
<p>Pashu means those whose which are tied and thus Pashupati literally means Lord of those which are tied. Pashu also means Cattles/Animals, and Pashupati also means Lord of Animals<br>
<br>
The name PashuPati is given 3 times itself in the Veda Samhita in the Sri Rudram. The 2nd Anuvaka states "Pashunam Pataye Namaha", 8th Anuvaka states "Nama Sangaye Cha Pasupataye Cha" and particularly 5th Anuvaka states:</p>
<blockquote>
<p>नमो भवाय च रुद्राय च। नमश्शर्वाय च पशुपतये च। <br>
Salutations to him who is Bhava, who is Rudra, who is Sharva and <strong>who is PashuPati.</strong></p>
</blockquote>
<p>So, the name PashuPati is of significant importance. What exactly is meant by the name PashuPati? <strong>Who actually are the Pashus?</strong> By what rope does the PashuPati binds the Pashu? <strong>What is the Concept of PashuPati?</strong></p>
| 16596 | 16594 | 22 | 2 | 16594 | 30 | Why is Lord Shiva called Pashupati? Who are the Pashus? | 3 | 16596 | <h1>Meaning of Pashupati:</h1>
<p>Pashupati means Lord of all Pashus. <strong>Here Pashu means every creatures</strong> and not just animals. It is clarified itself in the YajurVeda. Yajurveda states:</p>
<blockquote>
<p>येषामीशे पशुपतिः पशूनां चतुष्पदामुत च द्विपदम् ।। [YajurVeda 3.1.4]<br>
Which Pashus do the <strong>Pashupati</strong> rules? He <strong>rules both the two footed and four footed.</strong></p>
</blockquote>
<p>When Vedas say ruler of two footed and four footed (dwipada , chatuspada) then it has special significance because it is the attribute of Brahman described in the Upanishads. Like the Shwetashwatara Upanishad 4.13 states:</p>
<blockquote>
<p>यो देवानामधिपो यस्मिन्ल्लोका अधिश्रिताः ।<br>
य ईशे अस्य द्विपदश्चतुष्पदः कस्मै देवाय हविषा विधेम ॥<br>
<br>
He who is <strong>the sovereign of the gods,</strong> in whom the worlds find their support, <strong>who rules over all two−footed and four−footed beings−</strong> let us serve that God, radiant and blissful, with an oblation.</p>
</blockquote>
<p>Lord Shiva as Lord of all two footed and four footed is also stated in 4.28 of AtharvaVeda:</p>
<blockquote>
<p>भवाशर्वौ मन्वे वां तस्य वित्तं ययोर्वामिदं प्रदिशि यद्विरोचते।<br>
यावस्येशाथे द्विपदो यौ चतुष्पदस्तौ नो मुञ्चतमंहस ।। (AtharvaVeda 4.28)<br>
<br>
Everything that shines is under your control Oh Bhava and Sarva. <strong>Oh Isha you are the lord of all two footed and four footed,</strong> Deliver us from grief and trouble.</p>
</blockquote>
<p><strong>So, it is itself clear from the Vedas that Pashu means Jeeva.</strong> And Pashupati is the Lord of all two footed and four footed. <br>
<br>
Shiva Purana also states the same. Upamanyu in Vyayavviya Samhita chapter 1 states:</p>
<blockquote>
<p>ब्रह्माद्याः स्थावरान्तश्च देवदेवस्य शूलिनः ।<br>
पशवः परिकीर्त्यन्ते संसारवशवर्तिन ।।<br>
तेषां पतित्वाद्देवेशः शिवः पशुपतिः स्मृतः ।<br>
<br>
All those from Brahma to all immobiles who are subservient to Shiva are called Pasus. Being their lord, Shiva is called Pashupati.</p>
</blockquote>
<h2>How Rudra became Pashupati?</h2>
<p>Lord Shiva is Pashupati at all times by his own nature as described in Svetasvatara Upanishad 4.13. Rudra is the avatar of Lord Shiva through Brahma. There are various story on how Lord Rudra became Pasupati. Some of them are:</p>
<h3>i) Narration in the YajurVeda:</h3>
<p>YajurVeda describes how Rudra became Pashupati during Tripura Dahana. Yajurveda 6.2.3 states it as:</p>
<blockquote>
<p>तेषामसुराणां तिस्त्रः पुर आसन्नयस्मय्यवमाथ रजताथ हरिणी ता देवा जेतुं नाशक्नुवन्ता उपसदैवाजिगीषन्तस्मादाहुर्यश्चैव वेद यश्च नोपसदा वै महापुरं जयन्तीति त इषु समस्कुर्वताग्निमनीकं सोमं शल्यं विष्णुं तेजनं तेऽब्रुवन्क इमामसिष्यतीति रुद्र इत्यब्रुवन्रुद्रो वै क्रुरः सोऽस्यत्विति सोऽब्रवीद्वरंवृणा अहमेव पशूनामधिपतिरसानीति तस्माद्रुद्र पशूनामधिपतिस्ता रुद्रोऽवासृजत्स तिस्त्रः पुरो भित्वैभ्यो..... [YajurVeda 6.2.3 ]<br>
<br>
<strong>The Asuras had Tripuras;</strong> the lowest was of iron, then there was one of silver, then one of gold. The gods could not conquer them; they sought to conquer them by siege; therefore they say--both those who know thus and those who do not--'By siege they conquer great citadels.' They made ready an arrow, Agni as the point, Soma as the socket, Visnu as the shaft. They said, <strong>'Who shall shoot it?' 'Rudra',</strong> they said, 'Rudra is fierce, let him shoot it.' He said, <strong>'Let me choose a boon; let me be overlord of Pashus.' Therefore is Rudra overlord of Pashus.</strong> Rudra let it go; it cleft the Tripuras and drove the Asuras away from these worlds.</p>
</blockquote>
<h3>ii) Narration in the Shiva Purana and Linga Purana:</h3>
<p><strong>Shiva Purana and Linga Purana both narrate the same above story YajurVeda.</strong> ie. Rudra being Pashupati during Tripura Samhara. Shiva Purana in Rudra Samhita Yuddha Khanda Chapter 9 and Linga Purana in chapter 72 describes it as:</p>
<blockquote>
<p>ततोश्चाश्चोदयामास मनोमारुतरंहसः ।<br>
पुराण्युद्दिश्य खस्थानि दानवानां तरस्विनाम् ।।<br>
अथाह भगवान् रुद्रो देवानालोक्य शकंर ।<br>
पशुनामाधिपत्यं मे दत्तं हन्मि ततोऽसुरान् ।।<br>
पृथक्पशुत्वं देवानां तथान्येषा सुरोत्तमाः ।<br>
कल्पयित्यैव वध्यास्थे नान्यथा नैव सत्तमा ।।<br>
इति श्रुत्वा वचः सर्व देवदेवस्य धीमतः ।<br>
विषादगमनम् सर्वे पशुत्वं प्रति शंकिता ।।<br>
<br>
Then the horses which moved with the speed of wind and the mind, were driven in the sky <strong>towards the Tripura. Then glancing at the gods, lord Rudra said— “Bestow the lordship of the Pashus on me, after which I shall be able to destroy the Asuras.</strong> 0 excellent gods, after giving over the souls of the gods as well as the animals to me, it would be possible to kill the Daityas and not otherwise.” <strong>Listening to the words of the learned Shiva, the gods developed a doubt.</strong> They were upset with this change and felt disgusted.</p>
</blockquote>
<p>Then Lord Shiva tells that their Pasuwato can be removed by performing Pashupata Vrata then all Gods agree:</p>
<blockquote>
<p>तथेति चाब्रुवन्देवाः शिवे लोकनमस्कृते ।<br>
तस्माद्वै पशवः सर्वे देवासुरनराः प्रभो ।।<br>
रुद्रः पशुपतिश्चैव पशुपाशविमोचकः ।<br>
यः पशुस्तत्पशुत्त्वं च व्रतेनानेन संत्यजेत् ।।<br>
<br>
<strong>The Devas then said to Siva who is adored the world over— “It will be done,". That is why the devas, asuras and human beings are called Pasus. Rudra is the lord of Pasus and the liberator of the Pasus for the bondages.</strong> He who is Pasu shall discard that state through this holy rite. The scriptures declare that even after committing the sins, he does not become a sinner.</p>
</blockquote>
<p>Actually Tripura Dahana has great Tatwic significance. The Tri Pura represent 3 types of Sharira and the destruction means destruction of illusion and ignorance. So it is necessary to submit the soul to Lord while destroying the ignorance for liberation. So, the concept of Pashupati comes here itself from the Vedas.</p>
<h3>iii) Narration in the Varaha Purana:</h3>
<p>Varaha Purana narrates a slightly different story on How Rudra became Pashupati. It narrates it in the event of destruction of Daksha Yajna. Varaha Purana in chapter 21 states:</p>
<blockquote>
<p>रुद्र उवाचः <br>
<br>
भगस्य नेत्र भवतु पूष्णो दन्तास्तथा मुखे ।<br>
दक्षस्याच्छिद्रतां यातु यज्ञश्चाप्यदितेः सुताः ।।<br>
पशुभावं तथा चापि अपनेष्यामि वः सुराः ।<br>
मद्दर्शनेन यो जातः पशुभावो दिवौकताम् ।।<br>
स मायापहृतः सद्य पतित्त्वं वो भविष्यति ।<br>
अहं च सर्वविद्यानां पतिराद्य सनातन ।।<br>
अहं वै पतिभावेन पशु मध्ये व्यवस्थित ।<br>
अतः पशुपतिर्नाम मम लोके भविष्यति ।।<br>
ये मां यजन्ति तेषा स्याद्दिक्षा पाशुपती भवेत् ।<br>
एवमुक्ते तु रुद्रेण ब्रह्मा लोक पितामह ।।<br>
<br>
Rudra spoke:<br>
<br>
Let Bhaga get back his eye and Pusa his teeth. Let the sacrifice of Daksa also attain completion. <strong>At my sight, O! Deva you have all become Pashus to me and I take you all to me. I thus become your master. I am also the embodiment of all knowledge and also your eternal master. Being thus the master of all you Pashus, I will attain the name Pashupati in the world.</strong> Those who sacrifice for me will have the observance called Pashupati. When Rudra spoke thus. Brahma told him affectionately with a smile. Certainly you will be hailed as Pashupati in the world, and the world will gain renown by your name. The entire world will surely worship you.</p>
</blockquote>
<p>Varaha Purana in Chapter 33 states that <strong>Rudra became Pashupati to grant Moksha to the Gods:</strong></p>
<blockquote>
<p>देवा उचु:<br>
वेदशास्त्राणी विज्ञानं देहि नो भव मा चिरम् ।<br>
यज्ञश्च सरहस्यो भो यदि तुष्टोऽसि नः प्रभो ।।<br>
<br>
Devas said: "Give us, 0 god, the knowledge of the Vedas and Shastras and also the sacrifice and its secret, if you are pleased with us. <br>
<br>
महादेव उवाचः<br>
भवन्त पशव सर्वे भवन्तु सहिता इति ।<br>
अहं पतिश्च भवतां ततो मोक्षमवाप्स्यथ ।।<br>
तथेति देवास्तं प्राहुस्ततः पशुपतिर्भवान् ।<br>
ब्रह्मा पशुपति प्राह प्रसन्नेनान्तरात्मना ।।<br>
चतुर्दशी ते देवेश तिथिरस्तु न संशय ।।<br>
तस्या तिथो भवन्तं ये यजन्ति श्रद्धयान्विता ।<br>
उपोष्य भोजनीयास्तु गोधूमान्नेन वै द्विजा ।।<br>
तेषां त्वं तुष्टीमापन्नो देही साथानमनुत्तमम् ।<br>
एवमुक्तस्तथा रुद्रो ब्रह्ण्यव्यक्त जन्मना ।।<br>
<br>
Mahadeva Said:<br>
<strong>May you all be Pashus and I shall be the Lord of Pashus. Then-by you will attain moksha. The gods agreed and Rudra became Pasupati.</strong> Brahma then spoke to Pashupati with great pleasure. “O Rudra, let Caturdashi be the tithi for you. On that day those who worship you fasting, and later take in only wheat food, will get your pleasure and this will lead to their liberation. When thus said by Brahma, Rudra restored to Bhaga, Pushan and Kratu the teeth, eye: and testicles respectively. He gave to Devas all knowledge.</p>
</blockquote>
<p>In this way Lord Rudra became Pashupati. The slight variation in story of YajurVeda and Varaha Purana could be due to Kalpa Bheda. ie. Gods change in each Manvantaras and Varaha Purana may have narrated story of specific Kalpa/Manvantara.</p>
<h2>Concept of PashuPati:</h2>
<p><strong>When we have Pashus (ie. Jeevas) and PashuPati (Lord) then there certainly exists a bond in the Jeevas and that bondage is called Pãsha.</strong> When we have animals we bind that animal with a Pãsha (rope) and similarly we (Pashus/Jeevas) are also bind with the Pãsha of Pashupati. So there are three things Pashu (which is Jeeva), Pãsha (which binds) and PashuPati (who is Lord and who can put/remove pãsha). <strong>Thus the triad Pati Pashu and Pãsha forms the concept of Pashupati.</strong> It is explained in various scriptures, some of them are:</p>
<h3>i) As told by Lord himself in Ishwara Gita:</h3>
<p>Kurma Purana in Part 2 starts with Ishwara Gita and in the seventh chapter Lord himself states as:</p>
<blockquote>
<p>आत्मानः पशव प्रोक्ताः सर्वे संसारवर्तिनः ।<br>
तेषां पतिरहं देवः स्मृतः पशुपतिर्बुधैः ।।<br>
मायापाशेन बहनामि पशूनेतान् स्वलीलया ।<br>
मामेव मोचकं प्राहुः पशुनां वेदवादिन ।।<br>
मायापाशेन बद्धानां मोचकोऽन्यो न विद्यते ।<br>
मामृते परमात्मानं भूताधिपतिमव्ययम् ।।<br>
चतुर्विंशतितत्त्वानि माया कर्म गुणा इति ।<br>
एते पाशाः पशुपते क्लेशाश्च पशुबन्धना ।। (Kurma Purana Ishwara Gita Chapter 7)<br>
<br>
<strong>All the souls in the world have been equated with Pashus. I happen to be the lord of all of them. Because of this I have been known as Pashupati</strong> among the people of learning. I bind the animals with my illusory noose. The people well versed in the Vedas, conceive me as the one who releases them from the bondages. There is none else who could get the persons in bondage released except me, the great soul and the unchanging overlord of the bhutas. <strong>The twenty four principles, the Maya, Karma (deeds) and the three gunas, are the nooses of Pashupati, and distresses are the bondages of individual souls.</strong></p>
</blockquote>
<p>Thus the Maya, Karma and TriGunas are the Pãshas of Pashupati through which a Jeeva gets binded.</p>
<h3>ii) As told by Upamanyu in Shiva Purana:</h3>
<p>Sage Upamanyu in the 1st Chapter of Vyayaviya Samhita of Shiva Purana explains this concept as:</p>
<blockquote>
<p>श्रीकृष्ण उवाचः<br>
कथं पशुपतिर्देवः पशवः के प्रकीर्तिताः ।<br>
कैः पाशैस्ते निबध्यन्ते विमुच्यन्ते च ते कथम् ।।<br>
इति सञ्चोदितः श्रीमानुपमन्युर्महात्मना ।<br>
प्रणम्य देवं देवीं च प्राह पृष्टो यथा तथा ।।<br>
What type of a god is Pasupati? Who is termed as Pasu. Which are the nooses with which they are bound, and how are they freed.” At these words of Krsna, the sage <br>
Upamanyu felt inspired. He also started giving a reply as he had been asked for. <br>
<br>
उपमन्युरुवाच:<br>
ब्रह्माद्याः स्थावरान्तश्च देवदेवस्य शूलिनः ।<br>
पशवः परिकीर्त्यन्ते संसारवशवर्तिन ।।<br>
तेषां पतित्वाद्देवेशः शिवः पशुपतिः स्मृतः ।<br>
मलमायादिभिः पाशैः स बध्नाति पशून्पति ।।<br>
स एव मोचकस्तेषां भक्त्या सम्यगुपासितः ।<br>
चतुर्विंशतितत्त्वानि मायाकर्मगुणा अभी ।।<br>
विषया इति कथ्यन्ते पाशा जीवनिबन्धनाः ।<br>
ब्रह्मादिस्तम्बपर्यन्तान् पशून्बध्वा माहेश्वरः ।। (Shiva Purana Vyavayaiya Samhita Chapter 1)<br>
<br>
Upamanyu said, “All those from Brahma <br>
to all immobiles who are subservient to Shiva are called Pasus. Being their lord, Siva is called Pashupati. All of them are bound by Shiva by means of dirt or Maya. By adoring the lord with devotion, it is Shiva who gets them freed. <strong>The twenty four tatvas are the karmas and the gunas of Maya. They are called Visayas. The Jiva is bound by them. Lord Mahesvara captivates them all, right from Brahma to a pillar.</strong></p>
</blockquote>
<h3>iii) As told by Shailadi to SanatKumara in Linga Purana:</h3>
<blockquote>
<p>तैः पाशैर्मोचयत्येकः शिवो जीवैरुपासितः ।<br>
निबध्नाति पशूनेकश्चतुर्विंशतिपाशकैः ।।<br>
स एव भगवान् रुद्रो मोचयत्यपि सेवितः ।<br>
दशेंद्रियमयैः पाशैरंतः करणसंभवै ।।<br>
भूततन्मात्रपाशैश्च पशून्मोचयति प्रभुः ।<br>
आशु भक्ता भवंत्येव परमेश्वरसेवया ।।<br>
भज इत्येष धातुर्वै सेवायां परिकीर्तितः ।<br>
तस्मात्सेवा बुधैः प्रोक्ता भक्तिशब्देन भूयसी ।।<br>
ब्रह्मादिस्तम्बपर्यंत पशून्बध्वा महेश्वर ।। (Linga Purana Uttara Bhaga Chapter 9) <br> <br>
<strong>There are twenty four principles which serve as the bonds of Paramesthin. Shiva alone, binds Pashus by means of these bonds. On being worshipped by the Jivas or the individual souls, Shiva alone releases them from the bonds.</strong> The same lord on being adored, releases them from the bondages comprising of the ten sense organs, which originate from the inner mind. The lord release the souls from the bonds of tanmatras. The lord binds those who are influenced by the worlds pleasures by means of bonds constituted by the objects of senses. By serving Paramesvara, the souls become devotees, immediately. The root “bhaj’ means service. Thus, the idea of the great service has been brought out by the word Bhakti or devotion. <strong>After binding the individual souls from Brahma to the pillat, by means of threefold bonds of the form of gunas, Maheswara himself causes the effect.</strong></p>
</blockquote>
<p>Thus the individual Jeeva under ignorance is bound in Pãshas of his one Karmas, Maya of Ishwara, Triguna of Prakirti etc.. Actually Pãshas are of many/ Universal form. The <strong>Svetasvatara Upanishad in 1.4 states "र्विश्वरूपैकपाशं (VishwaikaRupaPãsham)" ie. His Pãsha are of many form.</strong></p>
<h2>Removing of Pãsha:</h2>
<p>Pãsha means bonds through which Jeevas are bind. <strong>When the Jeevas remove the fetter/ Pãsha from them then the soul is Liberated.</strong> Thus the rebirth stops when the Jeeva removes the Pãsha. There are various methods through which Jeeva can remove the Pãsha and thus become liberated like:</p>
<h3>i) Through the Knowledge of Lord:<br></h3>
<p>By the knowledge of Lord/Brahman all the Pãshas are broken itself and thus the Jeeva is liberated. Shwetashwatara Upanishad 1.8 states:</p>
<blockquote>
<p>अनीशश्चात्मा बध्यते भोक्तृ- भावाज् ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ८॥<br>
<strong>The Jiva again realizes the Supreme Self and is freed from all Pãshas.</strong></p>
</blockquote>
<p>Shwetashwatara Upanishad in 1.11 states:</p>
<blockquote>
<p>ज्ञात्वा देवं सर्वपाशापहानिः <br>
क्षीणैः वलेशेर्जन्ममृत्युप्रहाणिः ।<br>
<strong>When the Lord is known all Pãshas fall off;</strong> with the cessation of miseries, birth and death come to an end.</p>
</blockquote>
<p>Shwetashwatara Upanishad in 4.15 states:<br></p>
<blockquote>
<p>यस्मिन् युक्ता ब्रह्मर्षयो देवताश्च<br>
तमेवं ज्ञात्वा मृत्युपाशांश्छिनत्ति ॥ १५॥<br>
In whom the sages and the deities are united. Verily, <strong>by knowing Him one cuts asunder the Pãshas of death.</strong></p>
</blockquote>
<p>Shwetashwatara Upanishad in 6.13 states:</p>
<blockquote>
<p>तत्कारणं सांख्ययोगाधिगम्यं<br>
ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १३॥<br>
<strong>He who has known Him,</strong> the luminous Lord, the Great Cause, to be realised by Knowledge (Samkhya) and yoga, <strong>is freed from all Pãshas.</strong></p>
</blockquote>
<p>Shwetashwatara Upanishad in 4.16 states:<br></p>
<blockquote>
<p>घृतात् परं मण्डमिवातिसूक्ष्मं<br>
ज्ञात्वा शिवं सर्वभूतेषु गूढम् ।<br>
विश्वस्यैकं परिवेष्टितारं<br>
ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ १६॥<br>
<br>
<strong>He who knows Brahman, who is Shiva,</strong> extremely subtle, like the film that rises to the surface of clarified butter and is hidden in all beings−he who knows the radiant Deity, the sole Pervader of the universe, <strong>is released from all his Pãshas.</strong></p>
</blockquote>
<p>Thus the Vedas itself repeat again and again that knowing the Lord one is freed from all Pãshas.</p>
<h3>ii) Through the worship of Lord:</h3>
<p>Vedas also recommend to worship the three eyed lord (Trayambaka) so that Bandhan (which are actually Pãshas) are removed and one gets Immortality/Liberation. RigVeda 7.59.12, Taittariya Samhita of YajurVeda in 1.8.6.i, Vajasena Samhita of YajurVeda in 3.60 state the same thing as:</p>
<blockquote>
<p>त्र्यम्बकं यजामहे सुगन्धिं पुष्टिवर्धनम्<br>
उर्वारुकमिव बन्धनान्मृत्योर्मुक्षीय माऽमृतात् ।।<br>
<br>
We worship the Three-eyed Lord who is fragrant and who nourishes and nurtures all beings. As is the ripened cucumber <strong>freed from its bondage</strong> (to the creeper), may He liberate us from death for the sake of immortality.</p>
</blockquote>
<p>Here it is stating "Trayambakam Yajamahe" which means "We worship Trayambaka", <strong>and it is stating to remove bondage "Bandhanan" which is actually Paasha and it is for Immortality/Moksha.</strong> Svetasvatara Upanishad in 6.5 states;</p>
<blockquote>
<p>आदिः स संयोगनिमित्तहेतुः<br>
परस्त्रिकालादकलोऽपि दृष्टः ।<br>
तं विश्वरूपं भवभूतमीड्यं<br>
देवं स्वचित्तस्थमुपास्य पूर्वम् ॥ ५॥<br>
<br>
The Great Lord is the beginning, the cause which unites the soul with the body; He is above the three kinds of time and is seen to be without parts. <strong>After having worshipped that adorable God dwelling in the heart, who is of many forms and is the true source of all things, man attains final Liberation.</strong></p>
</blockquote>
<p>And Lord Shiva graces on all those who worship him and as he is PashuPati he removes the Pãshas of Jeevas. Similar there are also some special places when Lord is worshipped or realized in certain places like <a href="https://hinduism.stackexchange.com/questions/15072/what-is-the-yogic-meaning-of-getting-liberation-by-reaching-varanasi/15073#15073">Varanasi</a> one is liberated.</p>
<h3>iii) Through the refugee on Lord:</h3>
<p>Vedas also recommend to take refugee on Lord Rudra so that the Pãshas of Jeeva are broken and Jeeva attains liberation. Actually Shwetashwatara Upanishad states there are very rare souls which take refugee in the Lord:</p>
<blockquote>
<p>अजात इत्येवं कश्चिद्भीरुः प्रपद्यते ।<br>
रुद्र यत्ते दक्षिणं मुखं तेन मां पाहि नित्यम् ॥ २१॥<br>
<br>
It is because Thou, O Lord, art birthless, that <strong>some rare souls, frightened by birth and death, take refuge in Thee.</strong> O Rudra, may Thy south facing face protect me for ever!</p>
</blockquote>
<p>Similarly there are Veda mantras which invoke Lord Shiva as refugee so that they can pass cycles of birth and death. For eg. In YajurVeda</p>
<blockquote>
<p>सद्योजातं प्रपद्यामि सद्योजाताय वै नमो नमः ।<br>
भवे भवे नातिभवे भवस्व माम् । भवोद्भवाय नमः ॥ (YajurVeda Taittariya Aranyaka 10.17.1)<br>
<br>
<strong>I take refuge in Sadyojata.</strong> Verily I salute Sadyojata again and again. O Sadyojata, <strong>do not consign me to repeated birth; lead me beyond birth,</strong> into the state of bliss and liberation. I bow down to Him who is the source of transmigratory existence.</p>
</blockquote>
<p>Similarly as I discuss in my <a href="https://hinduism.stackexchange.com/questions/15840/sarva-dharman-parityejya-mamekam-sharanam-vraja-in-shiva-gita/15841#15841">answer here</a> Lord Shiva himself also suggests to abandon all Dharmas and take refugee on him:</p>
<blockquote>
<p>सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज ॥ ४३॥<br>
अहं त्वा सर्वपापेभ्यो मोक्षयिष्यामि मा शुचः ।<br>
<br>
Abandon all varieties of dharmas and simply surrender unto me alone. I shall liberate you from all sinful reactions; do not fear.</p>
</blockquote>
<h3>iv) Through the special rite of Pashupata Vrata:</h3>
<p>Vedas also again hint of a special rite of Pashupat Vratam which is capable of removing Pãshas of Pashu. The Atharvasiras states:</p>
<blockquote>
<p>अग्निरिति भस्म वायुरिति भस्म जलमिति भस्म स्थलमिति भस्म व्योमेति भस्म सर्वंह वा इदं भस्म मन एतानि<br>
चक्षूंषि यस्माद्व्रतमिदं पाशुपतं यद्भस्म नाङ्गानि<br>
संस्पृशेत्तस्माद्ब्रह्म तदेतत्पाशुपतं पशुपाश<br>
विमोक्षणाय ॥ ५॥<br>
<br>
He converts fire, air, water, earth, ether and everything that eexists here in to ash. He who sees this and mentally realizes it and <strong>observes the “penance to Pashupati ”</strong> and who coats ash all over his body with this ash attains the state of Brahman. <strong>By worshipping “Pasupathi” like this, the ties of bondage of all beings get cut and they attain salvation.</strong></p>
</blockquote>
<p>Here, the penance to Pashupati means a special rite called Pashupata Vratam which is capable of removing the Pãsha of the Jeeva. Actually this method ie. Performing Pashupat Vrata is very highly emphasized in Linga Purana and Shiva Purana. For eg. In the Tripura Dahana event also Shiva tells that they can remove their Pashutwo (Pãsha) by performing Pashupat Vratam:</p>
<blockquote>
<p>तेषां भावं ततो ज्ञात्वा देवस्तानिदमब्रवीत् ।<br>
मा वोस्तु पशुभावेस्मिन् भयं विबुधसत्तमा ।।<br>
श्रूयतां पशुभावस्य विमोक्षः क्रियतां च सः ।<br>
यो वै पाशुपतं दिव्यं चरिष्यति स मोक्षतिः ।।<br>
पशुत्वादिति सत्यं च प्रतिज्ञातं समाहिता ।<br>
ये चाप्यन्ते चरिष्यंति व्रतं पाशुपतं मम ।।<br>
मोक्ष्यंति ते न संदेहः पशुत्वात्सुरसत्तमा ।<br>
नैष्ठिकं द्वादशाब्दं वा तदर्धं वर्षकत्रयम् ।।<br>
शुश्रूषां कारयेद्यस्तु स पशुत्वाद्विमुच्यते ।<br>
तस्मात्परामिदं दिव्यं चरिष्यथ सुरोत्तमा ।। [Linga Purana chapter 72]<br>
<br>
Realising about the state of their minds, Shiva spoke— <strong>“O excellent gods, you should not be afraid of becoming Pashu. You listen to the redemption of the Pashubhava and act accordingly. A person who will perform the Pashupatvrata, he would be relieved of the position of Pasu, He would achieve the greatest goal. O pure ones, I solemnly promise this to you. O excellent Devas, there is no doubt in this and those others too who perform the Pasupata rite will be liberated from the state of being a Pasu.</strong> He who renders service steadily for twelve years or even half of the period or even for three years, can be liberated from that state. Hence, 0 excellent Devas, perform this great and divine Vrata.</p>
</blockquote>
<p>Similarly in the Linga Purana chapter 108 "Glory of the Pasupat Vrata" ; it is stated;</p>
<blockquote>
<p>अध्रुवेण शरिरेण ध्रुवं साध्यं प्रयत्नतः ।<br>
भव्यं पाशुपतं नित्यं संसारार्णवतारकम् ।।<br>
<br>
One should make all the earnest efforts to achieve the fixed goal through his physical body that is uncertain and unfixed. <strong>The excellent, eternal Pashupat Vrata is the cause of redemption from the worldly existence.</strong></p>
</blockquote>
<p>Thus the auspicious Pashupatvrata is capable of removing the Pãsha of Pashu and thus enabling liberation. For methods how to perform Pashupatvrat one can refer to Linga Purana Uttara Bhaga Chapter 18 "The Auspicious Pasupat Vrata".</p>
<h2>Origin of Pashu:</h2>
<p>Now, here comes an interesting concept, who actually are the Pashus? Actually <strong>PashuPati himself is in the form of Pashu.</strong> Shwetashwatara Upanishad in 1.8 states:</p>
<blockquote>
<p>संयुक्तमेतत् क्षरमक्षरं च<br>
व्यक्ताव्यक्तं भरते विश्वमीशः ।<br>
अनीशश्चात्मा बध्यते भोक्तृ-<br>
भावाज् ज्ञात्वा देवं मुच्यते सर्वपाशैः ॥ ८॥<br>
<br>
The Lord, Isa, supports all this which has been joined together−the perishable and the imperishable, the manifest, the effect and the unmanifest, the cause. <strong>The same Lord, the Supreme Self, devoid of Lordship, becomes bound because of assuming the attitude of the enjoyer. The Jiva again realizes the Supreme Self and is freed from all Pashas.</strong></p>
</blockquote>
<p>So, the Supreme Lord binds himself (in the Pãshas) and becomes Pashu/Jeeva because of assuming the attitude of enjoyer. That Jeeva/Pashu again is freed from Pashas on realizing the Supreme Self. It is the <a href="https://hinduism.stackexchange.com/questions/16182/what-exactly-is-a-leela-%e0%a4%b2%e0%a5%80%e0%a4%b2%e0%a4%be-is-there-a-scriptural-definition-of-leela-%e0%a4%b2%e0%a5%80%e0%a4%b2%e0%a4%be/16188#16188">Leela of the Lord.</a></p>
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<p>I came across two answers <a href="https://hinduism.stackexchange.com/a/8794"><em>Bhagavata-Purana Considered as best</em></a> and <a href="https://hinduism.stackexchange.com/a/16233"><em>Devi Bhagavata Purana Considered as best</em></a>.</p>
<p>On the same lines, are there any claims about other puranas claiming themselves or others as the best, foremost etc.?</p>
| 16619 | 16618 | 8 | 2 | 16618 | 9 | Puranas besides Bhagavata & Devi-Bhagavata stating themselves as the foremost or best | 5 | 16619 | <p>Like Bhagavatams, Shiva Purana also says itself as best among all the Puranas and best remedy in age of Kali. <a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/siva-mahapurana/vol-i/chapter-01/topic-1" rel="nofollow noreferrer">Chapter 1</a> Glory of Shiva Purana says</p>
<blockquote>
<p>कालव्यालमहात्रासविध्वंसकरमुत्तमम्। <strong>शैवं पुराणं परमं</strong> शिवेनोक्तं
पुरा मुने॥८॥ <br></p>
<p>This Purana is the best remedy for the biggest danger like the death,
which bites like the snake and is the biggest danger. <strong>The Šiva
Purana is the best of all the Puranas.</strong> O Great ascetic, initially it
was spoken by Lord Siva himself.</p>
<p><strong>एतस्मादपरं किञ्चित्पुराणाच्छैवतो मुने! विद्यते न मनःशुद्धयै कलिजानां विशेषतः॥</strong> १०॥ <br></p>
<p><strong>Except the Siva Purana, there is no other remedy in the age of Kali, to purify the minds of the people.</strong></p>
<p>जन्मान्तरे भवेत्पुण्यं महद्यस्य सुधीमतः। तस्य प्रीतिर्भवेत्तत्र
महाभाग्यवतो मुने!।॥ ११॥ <br></p>
<p>O Best of the sages, only such of the intelligent person gets an
opportunity to listen or read it, who has to his credit the noble
deeds of the earlier births.</p>
<p><strong>एतच्छिवपुराणं हि परमं शास्त्रमुत्तमम्।</strong> शिवरूपं क्षितौ ज्ञेयं सेवनीयं च सर्वथा॥ १२॥ <br></p>
<p><strong>The Siva Purana is admittedly the best of the Sastras</strong> and is also the true form of Siva on earth, therefore, it should be read,
narrated, listened studied and well thought over.</p>
</blockquote>
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<p>O Adi shankaracharya and Acharya Ramanuja commenting on Brahmasutras said </p>
<ul>
<li>Sudras are not allowed to study or hear any Vedas.</li>
<li>If a sudra studies or hears Vedas he should be punished.</li>
<li>Reading or Hearing about Vedic knowledge will destroy ignorance.
<br/><br/><strong>QUESTION :</strong></li>
<li><p>Are Sudras allowed to read scriptures other than Vedas ?</p></li>
<li><p>Why they are not allowed to study them ?</p></li>
</ul>
| 16627 | 16625 | 8 | 2 | 16625 | 15 | Are Sudras not allowed to study any scriptures of Hindusim? | 3 | 16627 | <blockquote>
<p>Are sudras allowed to read scriptures other than Vedas ?</p>
</blockquote>
<p>Yes they are allowed to read and hear some Scriptures like the Puranas,Itihasas etc.</p>
<p>From <a href="http://www.astrojyoti.com/devibhagavatam1-2.htm" rel="noreferrer">Devi Bhagavatam</a>:</p>
<blockquote>
<p>18-24. At every Manvantara, in each Dvâpara Yuga, Veda Vyâsa expounds
the Purânas duly to preserve the religion. Veda Vyâsa is no other
person than Visnu Himself; He, in the form of Veda Vyâsa, divides the
(one) Veda into four parts, in every Dvâpara Yuga, for the good of the
world. The Brahmânas of the Kali age are shortlived and their
intellect (Buddhi) is not sharp; they cannot realise the meaning after
studying the Vedas; knowing this in every Dvâpara Yuga Bhagavân
expounds the holy Purâna Samhitas. <strong>The more so because women, S’udras,
and the lower Dvijas are not entitled to hear the Vedas; for their
good, the Purânas have been composed</strong></p>
</blockquote>
<p>And the reason why they are not allowed to read or hear the Vedas is because they don't wear the Sacred thread.</p>
<p>The <a href="https://en.wikipedia.org/wiki/Upanayana" rel="noreferrer">Sacred thread ceremony</a> is done only for the men belonging to the first 3 castes but neither for the Sudras nor for the women.</p>
<p>Before reading the Vedas an "initiation" is needed which the Sudras are not entitled to have.</p>
<blockquote>
<p>Manu Smriti 10.126. A Sudra cannot commit an offence, causing loss of caste (pataka), <strong>and he is not worthy to receive the sacraments</strong>; he has
no right to (fulfil) the sacred law (of the Aryans, yet) there is no
prohibition against (his fulfilling certain portions of) the law.</p>
<p>10.127. (Sudras) who are desirous to gain merit, and know (their) duty, commit no sin, but gain praise, if they imitate the practice of
virtuous men <strong>without reciting sacred texts.</strong></p>
</blockquote>
<p>However,having posted all this,let me clarify that i'm not quite in support of determining caste by birth or by samskara.</p>
<p>Because,in Brahma Purana even Parama Shiva says:</p>
<blockquote>
<p><strong>Na yonirnaapi samskaaro na Shrutirnacha santatih, Kaaranaani
Dwijasttvasya vrutthamevatu vidheeyatey</strong></p>
<p>It is not by birth, samskara, knowledge of Vedas and by the Offspring
that a person possesses, but Brahmanatwa is a decisive factor merely
on one’s own behavior, conduct and actions!</p>
</blockquote>
<p>But determining caste by Gunas only is also no doubt a complicated and somewhat impractical process.</p>
|
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<p>In Hinduism, what all horoscope poruthams (matching factors) are required for a couple to get married? Please let me know the minimum criteria ?
If the horoscopes don't match properly, are there any remedies for such situations i.e., some special poojas that may help in overcoming the doshas?</p>
| 16707 | 16646 | 11 | 2 | 16646 | 16 | The factors that should match for a couple to live a happy life? | 3 | 16707 | <p><em>For beginners it is recommended to use an online <a href="https://www.vedastro.org/match" rel="nofollow noreferrer">Match Calculator</a>,
that use Ashta-Kuta system and takes into account the exceptions.</em></p>
<p>Matchmaking is the process of matching two persons together, usually for the purpose of marriage <strong>Based on Gunas or Marks</strong> , Which is done with the help of <a href="http://www.datepanchang.com/" rel="nofollow noreferrer"><strong>Panchanga</strong></a> along with Match <strong>Making Charts</strong> . Kundali matchmaking of a prospective bride and groom is the only option to ensure their compatibility. In <strong>Ashta-Kuta system</strong> of match making, the maximum number of Gunas are 36.
<strong>Eight main factors</strong> Commonly seen in matchmaking are -:</p>
<blockquote>
<ol>
<li>Varna (वर्ण)</li>
<li>Vashya (वश्य)</li>
<li>Tara (तारा)</li>
<li>Yoni (योनी)</li>
<li>Grah Maitri (ग्रह मैत्री)</li>
<li>Gana Rashikuta Or GanaGunaChakra गण राशि कूट , गण गुण चक्र</li>
<li>Naadi OR Nadi Guna (नाडी ,नाडी गुण)</li>
<li>SadSatKuta (सदसत कूट)</li>
</ol>
</blockquote>
<p>Each factor is assigned basic points, which are as follows -<br> (Varna is 1 point), (Vashya is 2 points), (Tara is 3 points), (Yoni is 4 points), (Graha Maitri is 5 points), (Gana Rashikuta is 6 points) Sadsat kuta 7 points and (Naadi maximum 8 points.) The summation of all these points is 36.</p>
<p>On these parameters, the Kundali of the two interested person's are matched and the result of that calculations is called Guna Matching (गुण मिलन) (Match Making)</p>
<blockquote>
<p>Out of total 36 points,18 points is 50%, are considered average, and
28 is considered to be satisfactory. Minimum 18 points are needed for
matching the Kundli's.18 to 24 AVERAGE SCORE. Wedding match is acceptable.
25 to 32 VERY GOOD MATCH. Marriage will be a success.
33 to 36 EXCELLENT MATCH. Marriage will be a complete success.</p>
</blockquote>
<p>When the bride and the groom have the same Naadi, (Madhya , Antya ,Aadya मध्य ,अन्त्य ,आद्य) it is called as Naadi Dosha. For eg, when <strong>both</strong> of them have Madhya Naadi, the Naadi Dosha will create some problems. This has a direct connection with blood groups of the couple involved.</p>
<blockquote>
<p>There are eight types of Doshas -:</p>
<ol>
<li>Nrudrur Dosha न्रुदुर दोष</li>
<li>Janma nakshtra Dosha जन्म नक्षत्र दोष</li>
<li>Ek charan Dosha एक चरण दोष</li>
<li>Yoni maitri Dosha योनी मैत्री</li>
<li>Graha Maitri Dosha ग्रह मैत्री दोष</li>
<li>Manushya Rakashasa Dosha मनुष्य राक्षस दोष</li>
<li>Kuta Dosha कूट दोष</li>
<li>Ek Nadi Dosha एक नाडी दोष</li>
</ol>
</blockquote>
<p>All over India, for Kundali matchmaking <strong>Mangal Dosha</strong> is seriously taken into account. While Shani Dosha is not seriously considered by all astrologers. Rashi(Moon signs).<hr></p>
<p><strong>If horoscopes don't match properly are there any remedies for such situations ie, some special poojas that may help in overcoming the doshas?</strong></p>
<p>There are some remedies for above situation's which includes performing various Shanti's in consultation with a expert Astrologer ,as it depends upon case to case.So it's always safe to consult a priest or acharya before doing such poojas even told by astrologer.<br> This answer is based on <a href="https://i.stack.imgur.com/SFAGu.jpg" rel="nofollow noreferrer"><strong>Date</strong> <strong>panchanga Hard-Copy</strong></a><br> <br> <strong>IMP</strong> <strong>Note</strong> - This is general Match Making or Guna Milan. The comprehensive Match Making is complex & is a detail procedure.**</p>
<hr/>
<p><strong>These are Match Making Charts or Tables</strong>
<a href="https://i.stack.imgur.com/SFAGu.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/SFAGu.jpg" alt="enter image description here" /></a>
<a href="https://i.stack.imgur.com/y3DOU.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/y3DOU.jpg" alt="enter image description here" /></a></p>
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<ul>
<li><p>Universe has No end can be understood but <strong>No beginning</strong> cannot be understood</p></li>
<li><p>There should be a definite point that the <strong>Lord Started</strong> this process and it should work forever.</p></li>
<li><p>Anything cannot start itself and run forever and the universe must be started or created only by god.
<br/></p></li>
</ul>
<p><strong>Question :</strong></p>
<ul>
<li>In normal time souls are born in animals for Bad Deeds but in the beginning on waht basis were souls in animals were put ? </li>
<li>What basis were the souls were put on the Manu,Raksahas,Gandharvas,Human Beings,and animal on the <strong>Beginning of the universe</strong>?<BR/></li>
</ul>
| 16680 | 16664 | 4 | 2 | 16664 | 6 | How Universe has No beginning? | 3 | 16680 | <p>Vedas say time is <a href="https://hinduism.stackexchange.com/a/14914/3500">cyclic</a>. So, there is no first creation.</p>
<p>Even we can comprehend it logically. If we assume there was first creation of Universe and other living beings (jivas), why some Atmans aquired status of Devas and why some Atmans took birth as humans and Rakshasas during very first birth? Even in Humans, why some Atmans were born as Brahmanas and why some Atmans were Sudras for the first time? This selection can't be random as it violates <a href="https://hinduism.stackexchange.com/a/2492/3500">Law of Karma</a> of Vedas. So, there must be no first birth or first creation to apply law of Karma properly. Our Atman and Supreme Brahman are eternal and Universe is undergoing creation, preservation and destruction since eternity.</p>
<p>In the book <a href="https://archive.org/details/spiritualheritag1963prab" rel="nofollow noreferrer">Spiritual heritage of India</a>, Swami Prabhavananda says</p>
<blockquote>
<p>To the Hindu, creation is beginningless and endless. That it is
beginningless he proves by a simple process of logic. If creation had
a beginning, then must the creator also have had a beginning, since
until there is a creation there can be no creator; but to admit that
the creator had a beginning would be to admit that God had a
beginning, since God is not God until he creates—and to think of God
as having had a beginning would, to the Hindu, be a manifest
absurdity. God, who contains within himself the seed, the material
cause, of the universe, first brings forth the universe out of his own
being, and then in due time takes it back again to himself. This
process of creation and dissolution goes on for ever and ever, for it
is as endless as it is beginningless. Eternity is witness, not of one
universe only—that, for example, of which we are now a part—but of an
infinite succession of universes. The birth, life, and destruction of
a universe constitutes a cycle. To say that <strong>there was never a first
cycle, and will never be a last, is only a way of affirming that the
creative function of God is, like himself, eternal</strong>.</p>
</blockquote>
<p>Also, <a href="http://www.ramakrishnavivekananda.info/vivekananda/volume_1/addresses_at_the_parliament/v1_c1_paper_on_hinduism.htm" rel="nofollow noreferrer">Swami Vivekananda</a> says the following in his complete works.</p>
<blockquote>
<p>The Hindus have received their religion through revelation, the Vedas.
They hold that the Vedas are without beginning and without end. It may
sound ludicrous to this audience, how a book can be without beginning
or end. But by the Vedas no books are meant. They mean the accumulated
treasury of spiritual laws discovered by different persons in
different times. Just as the law of gravitation existed before its
discovery, and would exist if all humanity forgot it, so is it with
the laws that govern the spiritual world. The moral, ethical, and
spiritual relations between soul and soul and between individual
spirits and the Father of all spirits, were there before their
discovery, and would remain even if we forgot them.</p>
<p>The discoverers of these laws are called Rishis, and we honour them as
perfected beings. I am glad to tell thisaudience that some of the very
greatest of them were women. Here it may be said that these laws as
laws may be without end, but they must have had a beginning. The Vedas
teach us that creation is without beginning or end. Science is said to
have proved that the sum total of cosmic energy is always the same.
Then, if there was a time when nothing existed, where was all this
manifested energy? Some say it was in a potential form in God. In that
case God is sometimes potential and sometimes kinetic, which would
make Him mutable. Everything mutable is a compound, and everything
compound must undergo that change which is called destruction. So God
would die, which is absurd. <strong>Therefore there never was a time when
there was no creation</strong>.</p>
</blockquote>
<p>So, Lord is eternal and as Supreme God is eternal, the process of creation, preservation and destruction is happening since eternity.</p>
<p>Adi Shankara says that process of Creation, Preservation and destruction is just an apparent manifestation, as discussed by Swami Vishwananda in <a href="https://hinduism.stackexchange.com/a/13990/3500">this answer</a>. </p>
<p><strong>In normal time souls are born in animals for Bad Deeds but in the beginning on what basis were souls in animals were put ?</strong></p>
<p>Atmans aquire bodies in this cycle of creation based on their respective karma of previous cycles. Since there is no first cycle of creation, you can apply this logic to all cycles.</p>
<p>For example, those who perform <a href="https://hinduism.stackexchange.com/a/626/3500">100 Aswamedha Yajnas</a> become Indra. So, a king or Kshatriya of previous cycle who performed 100 Aswamedha Yajnas in last Manvantara becomes Indra for first Manvantara of first kalpa in the present cycle.</p>
|
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<p>Please mention the shloka that explicitly states that there are 33 crores of Hindu Gods.</p>
<p>Please do not quote Brihadaranyaka Upanishad, because I think it just states that there are 33 gods. Not 33 koti (33 crores)!</p>
<p>Just the shloka please.</p>
<p><strong>EDIT</strong>:</p>
<p>The purpose of the question is to find out if such a thing is even mentioned anywhere in Hindu scriptures. If not, we can say the general thinking is incorrect and we all can move on. There is no need to defend, refute and explain it.</p>
<p>So my question really is:</p>
<p>Is it accurate to state that, "<strong>No, Hindu scriptures do not mention anywhere that there are 33 कोटि (crores) देवी देवता (devi-devata)</strong>"?</p>
| 34978 | 16693 | 17 | 2 | 16693 | 3 | Which shloka or scripture states that there are 33 crores of Hindu gods? | 6 | 34978 | <p><em>Is it accurate to state that: "<strong>No, Hindu scriptures do not mention anywhere that there are 33 कोटि (crores) देवी देवता (devi-devata</strong>)"</em></p>
<blockquote>
<p><strong>No</strong>, it is not accurate to state it because of the fact that <strong>there are thirty three crores of devi-devata</strong>.</p>
</blockquote>
<p>Some slokhas in Skanda Purana are explicitly saying the fact that there are thirty three crores of devi-devata. I presented below four slokhas, out of which three (II, III, IV) states that there are thirty three crore number of devas and one (I) stating that there are thirty three crore number of goddesses.</p>
<p>I</p>
<blockquote>
<p>If people bow down and worship this goddess with devotion, it is the
same as though she has been worshipped along with <strong>thirty-three
crores of goddesses</strong>.</p>
<p><a href="https://archive.org/details/dli.bengal.10689.13010/page/n458" rel="nofollow noreferrer">[48, CHAPTER FORTYSEVEN: Installation of Goddesses at Bahudaka Tirtha, Section II: Kaumarikakhanda, Book I: Mahesvarakhanda, Skanda Purana]</a></p>
</blockquote>
<p><a href="http://vedicreserve.mum.edu/puranas/skanda_purana/skanda_purana_01maheshvara_03arunapurva.pdf" rel="nofollow noreferrer">II</a></p>
<p><a href="https://i.stack.imgur.com/Wt8hE.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/Wt8hE.png" alt=""></a></p>
<blockquote>
<p>Then <strong>thirty-three crores of Devas</strong> emanating from the rays of the
flames of Sambhu in the fiery form came forth.</p>
<p><a href="https://archive.org/details/dli.bengal.10689.20835/page/n40" rel="nofollow noreferrer">[7, CHAPTER SIX: Description of Various Holy Places at Arunacala, Section II: Arunacalamahatamya, Book I: Mahesvarakhanda, Skanda Purana]</a></p>
</blockquote>
<p><a href="http://vedicreserve.mum.edu/puranas/skanda_purana/skanda_purana_04kashi_02uttara.pdf" rel="nofollow noreferrer">III</a></p>
<p><a href="https://i.stack.imgur.com/XRiwJ.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/XRiwJ.png" alt=""></a>
<a href="https://i.stack.imgur.com/owuk3.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/owuk3.png" alt=""></a></p>
<blockquote>
<p><strong>The Devas were thirty-three crores in number</strong>; the Ganas were one crore and two hundred thousand; there were nine crores of Camundas and
one crore Bhairavis.</p>
<p><a href="https://archive.org/details/dli.bengal.10689.13006/page/n137" rel="nofollow noreferrer">[99, CHAPTER SIXTYTWO: Manifestation of the Bull-emblemed Lord, SECTION II: UTTARARDHA, BOOK IV: KASI-KHANDA, SKANDA-PURANA]</a></p>
</blockquote>
<p>IV</p>
<blockquote>
<p>There are <strong>thirty-three crores of Devas</strong> stationed in heaven. All of
them came there and celebrated that auspicious rite for him.</p>
<p><a href="https://archive.org/details/dli.bengal.10689.13004/page/n184" rel="nofollow noreferrer">[26, CHAPTER ONE HUNDRED FORTYTWO: Greatness of the Trio of Ganapatis, Book VI: Nagara Khanda, Skanda Purana]</a></p>
</blockquote>
|
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<p>I want to wear the Rudraksha Bead, but have some queries related to the rules. So please let me know the exact rules for it.</p>
| 16811 | 16787 | 10 | 2 | 16787 | 7 | What are the rules for wearing Rudraksha bead | 3 | 16811 | <p>The Rules for wearing Rudraksha are discussed in <strong>Vidyes’vara Samhita ,Chapter 25 (The Glory of the Rudraksha) in Shiva Maha-Purana.</strong><br></p>
<p>These are some of the Rules -:</p>
<blockquote>
<p>शिरसीशानमन्त्रेण कर्णे तत्पुरुषेण च | <br>
अघोरेण गले धार्यं तेनैव ह्य्रुदयेsपि च ||40||<br> </p>
<p>One should wear Rudraksha reciting the <strong>Isana-mantra</strong> ,with
<strong>Tatpurusha in ears</strong> and with <strong>Aghora mantra</strong> , over the heart.Rudrakasha thus be worn.<hr></p>
<p>मद्यं मासं तु लशुनं पलाण्डु शिग्रुमेव च | <br>
श्लेष्मान्तकं विड वराहं भक्षणे वर्जयेत्ततः ||43||<br></p>
<p>A person wearing Rudraksha beads ,<strong>shall not eat meat</strong> ,garlic
,onion ,red garlic potherb glutinous fruits ,pig of rubbish and
<strong>wine.</strong><hr></p>
<p>वलक्षं रुद्राक्षं द्विजतनुभिरेवेह् विहितं <br>
सुरक्तं क्षत्राणान प्रमिदितमुमे पितमसकृतं<br>
ततो वैश्येर्धार्यं प्रतिदिवसमावश्यकमहो <br>
तथा कृष्णं शुद्रै: श्रुतिगदितमार्गोsयमगजे || 44 || <br><br> O Parvati
,the <strong>White Rudrakasha should be worn by the Brahmanas , the Red by
Kshatriyas ,yellow by the vaishyas ,while the black should be used by
the Sudras</strong>.This has been propounded by the Vedas.<hr></p>
<p><strong>उपवीते</strong> त्रयं धार्यं शिवभक्तिरतैर्नरै:| <br>
शेषानृर्वरितान्पच्त्र सम्मितान धारयेत्कटो: ||30||</p>
<p>A Devotee of Shiva Should wear <strong>three beads in the yajnopavita and
five in waist.</strong><hr></p>
<p>धात्रीफलप्रमाणं यत् श्रेष्ठमेतदुदाहॄतम् ।<br>
बदरीफलमात्रं तु मध्यमं संप्रकीर्तितं ॥14॥ <br></p>
<p>Rudraksha of size of Embolic Myrobaln is considered to be the best.The
one is size of Jujube fruit is considered to be the middle one.</p>
</blockquote>
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|
<p>There are a lot of our scriptures mentioning Gautam Buddha as one of Vishnu's avatars. You can see this Wikipedia post for the list<br>
<a href="https://en.m.wikipedia.org/wiki/Gautama_Buddha_in_Hinduism" rel="nofollow noreferrer">https://en.m.wikipedia.org/wiki/Gautama_Buddha_in_Hinduism</a><br>
If it is so under which varna do they come,like should they be allowed to perform the Sacred Thread ceremony and other vedic ceremonies ?<br>
<strong>I want to know whether our scriptures give any guidelines on which varna do Buddhists belong (ideally, if our scriptures call Buddhists as Hindus,they should give details about their varna).<br>
<em>I am not talking about conversions here</em></strong></p>
| 16918 | 16790 | 2 | 2 | 16790 | 4 | Which varna are 'Hindu' Buddhists part of? | 3 | 16918 | <p>Since the Buddhists don't follow the Hindu Caste system they will fall in the category of "those having no cast"(or outcast) from the Hindu perspective.</p>
<p>If some generations ago some of their forefathers adhered to the Hindu caste system even then ,since that is all broken now,all the present Buddhists will fall in the outcast category only.Because mixed casts are outcast only.And,because there is no 5th caste in Hinduism.</p>
<blockquote>
<p>Manu Smriti 10.4 Brahmano Kshatriyo Vaisyas Trayo Varna DvijatayoH||
Chaturtha Ekajatis Tu Sudro <strong>Na-asti Tu Panchamaha ||</strong></p>
<p>Brahmana, the Kshatriya, and the Vaisya castes (varna) are the
twice-born ones, but the fourth, the Sudra, has one birth only;
<strong>there is no fifth (caste)</strong></p>
</blockquote>
<p>Now if you are among the ones who believe in a guna/karma-based caste system ,where one's birth plays no role,then i can't answer your question for sure.Because, then your guess is as good as mine.</p>
<p>But in Hinduism one's caste is <strong>mostly determined by birth</strong>,although gunas and karmas also play some role in it.</p>
<p>For example see the following verse from Manu:</p>
<blockquote>
<p>Manu Smriti 10.3. On account of his pre-eminence, <strong>on account of the
superiority of his origin,</strong> on account <strong>of his observance of
(particular) restrictive rules,</strong> and <strong>on account of his particular
sanctification</strong> the Brahmana is the lord of (all) castes (varna).</p>
</blockquote>
<p>Here origin refers to <strong>birth</strong>,observance of some restrictions refers to <strong>karma</strong> and the sanctification process refers to the <strong>Saamskaras</strong> we have(viz-the 40 Samskaras,including Upanayana).</p>
|
|
<p>In <a href="https://youtu.be/n_u5MhLtraI" rel="nofollow noreferrer">this</a> YouTube video (<a href="https://en.wikipedia.org/wiki/Mahabharat_(1988_TV_series)" rel="nofollow noreferrer">1988 TV series Mahabharat</a>, Episode 31 - Escape from Lakshagraha) it is shown that a niṣāda woman and her five children are urged by Purocana, the builder of the infamous lākṣāgṛha (house of lac) in Vāraṇāvata, to spend the night inside the newly constructed house. Not sure why he invites them inside the house? Maybe he wanted to blame them for setting the house on fire?!</p>
<p>But from <a href="http://www.sacred-texts.com/hin/m01/m01151.htm" rel="nofollow noreferrer">here</a> (Ganguli's translation) it appears that those people just came there looking for food and entered the mansion on their own.</p>
<blockquote>
<p>Desirous of obtaining food, there came, <strong>as though impelled by fate</strong>, to that feast, in course of her wanderings, <strong>a Nishada woman, the mother of five children, accompanied by all her sons</strong>. O king, she, and her children, intoxicated with the wine they drank, became incapable. Deprived of consciousness and more dead than alive, she with all her sons lay down in that mansion to sleep.</p>
<p>Then when all the inmates of the house lay down to sleep, there began to blow a violent wind in the night. <strong>Bhima then set fire to the house just where Purochana was sleeping</strong>. Then the son of Pandu set fire to the door of that house of lac. Then he set fire to the mansion in several parts all around.</p>
</blockquote>
<p><strong>Questions</strong>:</p>
<ol>
<li>How does the <em>latest</em> BORI critical edition of the Mahābhārata narrate this event?</li>
<li>If indeed Ganguli's above translated version is the correct narrative, are Pāṇḍavas justified in killing the innocent niṣāda family to save their own?</li>
</ol>
<p>Also, if anyone happens to know how the recent TV series – <a href="https://en.wikipedia.org/wiki/Suryaputra_Karn" rel="nofollow noreferrer">Suryaputra Karn, 2015</a> (Sony) and <a href="https://en.wikipedia.org/wiki/Mahabharat_(2013_TV_series)" rel="nofollow noreferrer">Mahabharat, 2013</a> (STAR Plus) depict this scene, please leave a comment under the question or in your answer.</p>
| 16865 | 16857 | 3 | 2 | 16857 | 4 | To save themselves from the Lākṣāgṛha (house of lac), did Pāṇḍavas kill an innocent niṣāda woman and her five children? | 3 | 16865 | <p>It's me again.</p>
<ol>
<li>I have not seen Suryaputra Karn. Starbharat has 6 bodies magically appear.</li>
<li><p><strong>SOURCE: BORI Critical Mahabharat translated into English by Bibek Debroy (Book 1: Section 8 - Jatugriha-Daha Parva [Burning down the house of lac]</strong>
Alright, first of all: <em>PLOT HOLE / DEUS EX MACHINA ALERT!!</em> </p>
<p>Let me put this story into context. The Pandavas, accompanied by Kunti, travel to Varnavat. They visited the town and finally settled in a house. They remained there for ten days. After that, Purochana (Duryodhan's lackey) had a great idea: he proposed that the Pandavas stay at <em>another</em> house where they will be quite comfortable indeed. So the Pandavas went there. Yudhisthir immediately caught scent of the ghee and told Bhim that surely Purochana planned to set it on fire. Now, to those of you who watched Starbharat, you must be saying to yourselves: but Vidur went to Varnavat and then warned them! No. Vidur warned Yudhisthir before the Pandavas set course for Varnavat (he told them to be weary of poison and fire). </p>
<p>Naturally, Bhim tells Yudhisthir: hey let's get out of here! Yudhisthir refused. He claims that if they leave then Duryodhan will sent assassins after them (uhh, wouldn't they be able to handle them? you know...with Arjun and Bhim. I'll stop myself from further editorializing..). </p>
<p>And here's your deus ex machina: the very next moment, a tunnel digger (sent by Vidur) arrives. The digger informs the Pandavas that Purochana will set the lac house on fire within two weeks (don't worry, plot hole coming soon!). We have no clue as to how Vidur came upon this information. Another deus ex machina (welcome to BORI MB!). At any rate, Vidur's man dug a tunnel in the middle of the lac house and covered it up with wooden planks. The Pandavas lived in the hole (beginning of the tunnel) during nighttime so as not to be burned in case Purochana started the fire. </p>
<p>Yeah so about Purochana setting the lac house on fire within a fortnight...now the BORI MB states that the Pandavas lived like that for a year! </p>
<p><strong>And now I can address the heart of your question</strong></p>
<blockquote>
<p>Yudhisthir said: “The cruel-hearted and evil Purochana thinks us to be trusting and has been deceived well. I think the time has come for our escape. <strong>Let us escape, unobserved by anyone, after setting fire to the armoury, burning Purochana to death and leaving six bodies here</strong>.”</p>
<p>Driven by destiny and in search of food, a hunter woman also happened to come to the feast, accompanied by her five sons. All of them drank wine, until, with her sons, she was completely drunk. O ruler of men! <strong>She and her sons lost their senses and slept in that house, as if dead.</strong> When everyone was asleep and a violent storm started in the night, Bhima started a fire at the spot where Purochana was sleeping.</p>
</blockquote></li>
<li><p>Depends on what YOU think. Many people like to view MB through a relativist lens. They present the perspective of "morally gray" characters. Now, I'm going to assume that you're asking for my opinion. It is quite clear that Yudhisthir planned the cold blooded murder of <strong>seven people</strong>: Purochana, a woman, and five adult-sized men. The Nishada woman and her children were in the wrong place at the wrong time. I clipped a bit of the quotation as it wasn't relevant to your question but...before they set the house on fire, Kunti hosts a group of Brahmanas and invited women from the Varnavat town to an evening of food and drink (of the alcoholic variety). This is where Kunti gets roped into the murder plot. Kunti was actively seeking out a woman to intoxicate so they could leave a burned female body at the scene of the fire. </p>
<p>I'd love to have a debate on this one. I think that Yudhisthir, Kunti and Bhim are guilty of murder. It's quite clear to me. Now, you may argue on the Kunti point. But...may I remind you as to how Kunti met her demise? Ah! Poetic justice at its finest!</p></li>
</ol>
<p>Regards,
Your local Mahabharata passerby. </p>
<p>PS I would have cited the text more frequently but I felt like I would simply be posting the entire chapter. I feel that may be in breach of copyright laws, and unfair use since the author does expect people to pay for the works. I can only hope that my summary provided you with a rich context. I added a fun sort of spin on it since MB! Until next time...</p>
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<p>I've witnessed many Dwija-s behaving in lowly manner resorting to material pleasures, cruelty, ignorance, etc. & bereft of dhārmic conscience. On the other hand, I have witnessed many Śūdra-s behaving in nobler ways. How to explain this anomaly if we were to accept birth-based varṇa system to be the correct one?</p>
<p>Following questions are worthy of our attention,</p>
<ul>
<li><p>How can a Dwija affirm that all its forefathers were not a product of intermixing of castes (varṇa-śankara), otherwise the complete generation must be outcaste. i.e, a Brahmaṇa is a Brahmaṇa if and only if all his forefathers since creation were strictly Brahmaṇa?</p>
</li>
<li><p>If we classify castes (varṇa) based on karma or guṇa, then how to determine someone's varṇa?</p>
</li>
<li><p>Is there really a need of caste (varṇa) at all? Can't all live in unity without any distinction of caste (varṇa)?</p>
</li>
</ul>
| 17758 | 16893 | 22 | 2 | 16893 | 12 | Why casteism (varṇa system) is based on birth instead of present guṇa-s & karma-s? | 8 | 17758 | <p>Better we talk about <em>Sukshma Sharir</em> in prior. It is made up of <strong>Manas, Buddhi & Ahamkar + 5 tanmatras</strong>. A soul (Jeevatma) leaves the body in this form after death. This is a bag whose content decides the next birth of the soul after death.
This is explained by Swami Vivekananda (The Complete Works of Swami Vivekananda/Volume 2/Jnana-Yoga/The Cosmos: The Microcosm) <a href="https://en.m.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_2/Jnana-Yoga/The_Cosmos:_The_Microcosm" rel="nofollow noreferrer">here</a>. -</p>
<blockquote>
<p>...Again, if in the bioplasmic cell the infinite amount of impressions from all time has entered, where and how is it? This is a most impossible position, and until these physiologists can prove how and where those impressions live in that cell, and what they mean by a mental impression sleeping in the physical cell, their position cannot be taken for granted. So far it is clear then, that this impression is in the mind, that the mind comes to take its birth and rebirth, and <strong>uses the material which is most proper for it, and that the mind which has made itself fit for only a particular kind of body will have to wait until it gets that material</strong>. This we understand. The theory then comes to this, that there is hereditary transmission so far as furnishing the material to the soul is concerned. But the soul migrates and manufactures body after body, and each thought we think, and each deed we do, is stored in it in fine forms, ready to spring up again and take a new shape. <strong>When I look at you a wave rises in my mind. It dives down, as it were, and becomes finer and finer, but it does not die. It is ready to start up again as a wave in the shape of memory. So all these impressions are in my mind, and when I die the resultant force of them will be upon me.</strong> A ball is here, and each one of us takes a mallet in his hands and strikes the ball from all sides; the ball goes from point to point in the room, and when it reaches the door it flies out. What does it carry out with it? The resultant of all these blows. That will give it its direction. So, what directs the soul when the body dies? The resultant, the sum total of all the works it has done, of the thoughts it has thought. <strong>If the resultant is such that it has to manufacture a new body for further experience, it will go to those parents who are ready to supply it with suitable material for that body.</strong> Thus, from body to body it will go, sometimes to heaven, and back again to earth, becoming man, or some lower animal. This way it will go on until it has finished its experience, and completed the circle. It then knows its own nature, knows what it is, and ignorance vanishes, its powers become manifest, it becomes perfect; no more is there any necessity for the soul to work through physical bodies, nor is there any necessity for it to work through finer, or mental bodies. It shines in its own light and is free, no more to be born, no more to die...</p>
</blockquote>
<p>Therefore since it is the soul or JeevaAtma that has conditioning or attributes, it is clearly evident Varna is solely dependent upon the soul, not the body of parents, as that is the <strong>soul</strong> which has accumulated all the past impressions in it, not body & fixing the womb according to its resultant accumulations. Now <a href="https://hinduism.stackexchange.com/a/17524/8696">this</a> answer concludes the same which say <strong>conduct</strong> alone tells the Varna of a person. This concept is further backed up by Lord Shiva as well (from <a href="https://hinduism.stackexchange.com/a/17553/8696">this</a> answer) -</p>
<blockquote>
<p>Endued with knowledge and science, purified from all dross, and fully conversant with the Vedas, a pious Kshatriya, by his own acts, becomes a Brahmana. It is with the aid of these acts, O goddess, that a person who has sprung from a degraded order, viz., a Sudra, may become a Brahmana refined of all stains and possessed of Vedic lore, One that is a Brahmana, when he becomes wicked in conduct and observes no distinction in respect of food, falls away from the status of Brahmanahood and becomes a Sudra. Even a Sudra, O goddess, that has purified his soul by pure deeds and that has subjugated all his senses, deserves to be waited upon and served with reverence as a Brahmana. This has been said by the Self-born Brahmana himself. When a pious nature and pious deeds are noticeable in even a Sudra, he should, according to my opinion, be held superior to a person of the three regenerate classes. <strong>Neither birth, nor the purificatory rites, nor learning, nor offspring, can be regarded as grounds for conferring upon one the regenerate status. Verily, conduct is the only ground. All Brahmanas in this world are Brahmanas in consequence of conduct. A Sudra, if he is established on good conduct, is regarded as possessed of the status of a Brahmana.</strong> The status of Brahma, O auspicious lady, is equal wherever it exists. Even this is my opinion. <strong>He, indeed, is a Brahmana in whom the status of Brahma exists,--that condition which is bereft of attributes and which has no stain attached to it.</strong></p>
</blockquote>
<p>One can upgrade one's mind through rigorous Sadhna, devotion & love & thus become Brahmin in this birth alone. Further, if parents which were born Shudra but devoted to their life to the divine their progeny would be Brahmin or near to Brahmin because of the explanation above ( Jeevatma would fix into the womb according to its accumulation). This too has been supported by Mandukya Upanishad.</p>
<blockquote>
<p>The Sound “U” is Dreaming / Subtle: Taijasa is the consciousness experienced during the dreaming state, and is U, the second letter of Om. This intermediate state operates between the waking and sleeping states, reflecting some qualities of the other two. One who knows this subtler state is superior to others. For one who knows this, knowers of Brahman, <strong>the Absolute Reality, will be born into his family</strong>. (Verse 10).</p>
</blockquote>
<p>Thus it is evident from the above explanation <strong>Gunas</strong> only describes one's Varna.</p>
<p><strong>Then Why birth based?</strong>-
Actually, one can only know about Varna of oneself ( if one is honest) but can't know about others. Others can act as being of a nobleman as well. Here comes a birth-based social structure of Varnashram due to impracticality to know someone's Gunas or nature. But birth based works if & only if</p>
<ul>
<li>One is strict in following one's prescribed duties on <strong>physical, mental & intellectual</strong> level so as to exhaust Karmic debt. ( Explained above)</li>
</ul>
<p>In such a case, a noble impression accumulated Jeevatma would always fix dvija womb & chaos won't be created. But in Kaliyuga, due to Adharma, Brahmin parents downgraded to Shudra before procreation results into Shudra progeny. And similarly, Shudra born parents become Brahmin by noble deeds before procreation results into Brahmin progeny (using the above explained concepts) by l <strong>direct inference</strong>. But birth based casteism can again be revived but with two modifications - <strong>Upgradation</strong> & <strong>Downgradation</strong> of Varnas based on present deeds because the influence of Kali & the grace of Lord both are very intense, sufficient to change one's Varna in the present life alone.</p>
**Mahabharata incident-**
The above explanation is strongly supported by the following dialogues between Yudhishtir & Serpent (Nahusha) narrated [here][4].
<blockquote>
<p><strong>The serpent said</strong>, "O Yudhishthira, say--Who is a Brahmana and what should be known? By thy speech I infer thee to be highly intelligent."<BR>
Yudhishthira said, "O foremost of serpents, he, it is asserted by the wise, in whom are seen the truth, charity, forgiveness, good conduct, benevolence, observance of the rites of his order and mercy is a Brahmana. And, O serpent, that which should be known is even the supreme Brahma, in which is neither happiness nor misery and attaining which beings are not affected with misery; what is thy opinion?"</p>
</blockquote>
<p>The Serpent ask again-</p>
<blockquote>
<p><strong>The serpent said</strong>, "O Yudhishthira, truth, charity, forgiveness, benevolence, benignity, kindness and the Veda which worketh the benefit of the four orders, which is the authority in matters of religion and which is true, are seen even in the Sudra. As regards the object to be known and which thou allegest is without both happiness and misery, I do not see any such that is devoid of these." <BR>
<strong>Yudhishthira said,</strong> "Those characteristics that are present in a Sudra, do not exist in a Brahmana; nor do those that are in a Brahmana exist in a Sudra. <strong>And a Sudra is not a Sudra by birth alone nor a Brahmana is Brahmana by birth alone. He, it is said by the wise, in whom are seen those virtues is a Brahmana. And people term him a Sudra in whom those qualities do not exist, even though he be a Brahmana by birth.</strong> And again, as for thy assertion that the object to be known (as asserted by me) doth not exist, because nothing exists that is devoid of both (happiness and misery), such indeed is the opinion, O serpent, that nothing exists that is without (them) both. But as in cold, heat doth not exist, nor in heat, cold, so there cannot exist an object in which both (happiness and misery) cannot exist?"</p>
</blockquote>
<p>An interesting question again asked by the serpent -</p>
<blockquote>
<p><strong>The serpent said</strong>, "O king, if thou recognize him as a Brahmana by characteristics, then, O long-lived one, the distinction of caste becometh futile as long as conduct doth not come into play."</p>
</blockquote>
<p>To which Yudhishtir replies -</p>
<blockquote>
<p>"In human society, O mighty and highly intelligent serpent, it is difficult to ascertain one's caste, because of promiscuous intercourse among the four orders. This is my opinion. Men belonging to all orders (promiscuously) beget offspring upon women of all the orders. And of men, speech, sexual intercourse, birth, and death are common. And to this the Rishis have borne testimony by using as the beginning of sacrifice such expressions as--of what caste so ever we may be, we celebrate the sacrifice. <strong>Therefore, those that are wise have asserted that character is the chief essential requisite</strong>. The natal ceremony of a person is performed before the division of the umbilical cord. His mother then acts as its Savitri and his father officiates as a priest. He is considered as a Sudra as long as he is not initiated in the Vedas. Doubts have arisen on this point, O prince; of serpents, Swayambhuba Manu has declared, that the mixed castes are to be regarded as better than the (other) classes, if having gone through the ceremonies of purification, the latter do not conform to the rules of good conduct, O excellent snake! <strong>Whosoever now conforms to the rules of pure and virtuous conduct, him have I, ere now, designated as a Brahmana</strong>." <BR>
The serpent replied, "O Yudhishthira, thou art acquainted with all that is fit to be known and having listened to thy words, how can I (now) eat up thy brother Vrikodara!"</p>
</blockquote>
<p>Moreover from the above narration, we conclude & note -</p>
<ul>
<li>The serpent was satisfied with the answers implies answers were correct as the serpent was none other than Nahusha who was known as wise, virtuous, learned, etc. ( Qualities that made him King of heaven )</li>
<li>Answerer was none other than highly learned <em>Dharmaraj</em>. which strengthens the answers.</li>
<li>Dharmaraj actually answering based on wise's words of that time, implies the true theory of casteism in the eyes of wises.</li>
</ul>
<p>Therefore final answers are.</p>
<ul>
<li><p>There is no proof all ancestors were strict with their allotted castes & it doesn't matter as long as the current progeny has according conduct. Conduct is sufficient to determine one's caste.</p>
</li>
<li><p>Birth based classification is necessary as alike soul fixes into alike womb. But this classification should be flexible in the manner - a Brahmin would fall from his varNa on any act contrary to scriptural injunctions.</p>
</li>
<li><p>Varna Dharma or class system is <strong>eugenics</strong> - it is a pivot of Dharma because, without one's Varna, one's occupation (Swadharma) can't be asserted & when a larger population stray away from its swadharma, adharma escalates that eventually leads to sufferings & evils in the society. Equality is deception; Shouldn't wise secure a higher level in the hierarchy than ignorant ones?</p>
</li>
</ul>
<p>PS: Answer will continually be updated.</p>
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<p>In my study of Advaita Vedanta, I have come across many references to the point that one is not the doer of any action. See for example these two verses</p>
<blockquote>
<p>धर्माधर्मौ सुखं दुखं
मानसानि न ते विभो।<br>
न कर्तासि न भोक्तासि
मुक्त एवासि सर्वदा॥६॥</p>
<p>Righteousness, unrighteousness, pleasure and pain are connected with the mind and not with the all-pervading you. You are neither the doer nor the reaper of the actions, so you are always almost free.॥6॥</p>
</blockquote>
<p>(Ashtavakra Gita)</p>
<blockquote>
<p>प्रकृते: क्रियमाणानि गुणै: कर्माणि सर्वश: |<br>
अहङ्कारविमूढात्मा कर्ताहमिति मन्यते || Chapter 3, verse 27||</p>
<p>A egotist, under the influence of the three modes of material nature-Rajas, Sattva and Tamas, thinks himself to be the doer of activities, which are in actuality carried out by nature.</p>
</blockquote>
<p>(Bhagvad Gita)</p>
<p>Now if I am not the doer and reaper of any action what's the significance of law of karma? Lord Krishna says what is happening with us is the result of our past actions. </p>
<p>So, shouldn't we be taking responsibility of what we are doing instead of saying that we are not the doer?</p>
<p>Here's what Vasistha has to say about people who think they are not the doer of any actions in Yog Vasistha:</p>
<blockquote>
<p>He who thinks of going to heaven or hell by the will of the Maker is also a slave to destiny and is no better than a beast.28 The man of a noble mind who is employed in acts of goodness, breaks off from the errors of the world like a lion from its cage.29 Those who vainly imagine themselves to be led about by some supernatural power, and so slight their necessary duties, are to be
shunned at a distance as the mean and base.</p>
</blockquote>
<p>(Yog Vasistha, Part 2, chapter 6)</p>
<p>But again in later Yog Vasistha, I have found Vasistha saying that we not the doer of actions we perform.</p>
<p>At this point I am totally puzzled as what to do. At one point they all are saying that I am not the doer and at other point they are saying I am the doer. Am I the doer of my actions or not? </p>
| 20951 | 16921 | 14 | 2 | 16921 | 8 | Why is it said in Vedanta that you are not the doer of any action? | 6 | 20951 | <blockquote>
<p><em>"Now if I am not the doer and reaper of any action what's the significance of law of karma?"</em></p>
</blockquote>
<p><strong>The law of Karma has significance only if one considers himself/herself as the doer</strong>. In reality, neither Karma exists, nor the result of Karma, nor the doership. That's the reason, whatever good or bad deeds one does, wouldn't go beyond the material world.</p>
<blockquote>
<p>BG 5.14 - <strong>Neither "Doership" (<em>Kartutva</em>) nor "Actions" (<em>Karma</em>) nor "Reactions" (<em>Karma-phala</em>) of the people are created by the Omnipotent</strong>; But only their nature [3 modes] pervades.<br />
BG 5.15 - The Omnipresent neither accepts anybody's sin nor even virtue. Knowledge remains covered by ignorance. Thus the creatures become deluded.</p>
</blockquote>
<hr />
<blockquote>
<p><em>"Lord Krishna says what is happening with us is the result of our past actions."</em></p>
</blockquote>
<p>Krishna says that, depending on good/bad actions, "I" will put that being in good/bad life. In other words, because a being <strong>wants</strong> good/bad life, he/she 'does' good/bad actions and reap good/bad fruits.<br />
In brief, the supreme <em>Brahman</em> merely satisfies the <strong>wanting</strong> (desires) of all beings.</p>
<blockquote>
<p>BG 13.22 - <em>Purusha</em> being seated(situated) in <em>Prakruti</em>, experiences the [<em>sattva, rajas, tamas</em>] modes born of <em>Prakruti</em>. Contact with the these modes, is the cause of its births in good and evil wombs.</p>
</blockquote>
<hr />
<blockquote>
<p><em>"So, shouldn't we be taking responsibility of what we are doing instead of saying that we are not the doer?"</em></p>
</blockquote>
<p>It's upto individuals. If one wants to enjoy in the worldly matters, then one would automatically take up doership. If one is disinterested in worldly matters then automatically, will surrender the doership.</p>
<hr />
<blockquote>
<p><em>"Am I the doer of my actions or not?"</em></p>
</blockquote>
<p><strong>Either I believe "I am the doer" OR I know "I am not the doer".</strong><br />
Because, <a href="https://hinduism.stackexchange.com/a/20417/1049">everything is predestined</a>.</p>
<p>Those who are interested in the worldly matters, would themselves accept the illusion of "doership".</p>
<blockquote>
<p>BG 3.27 — All actions (karma-s) are enacted in <em>Prakruti</em> by [3] modes (guna-s). Bewildered with identity, the self(<em>Atma</em>) <strong>believes</strong> "'I' am the doer".</p>
</blockquote>
<p>Those who have realised the predetermined nature of the world, would discard the doership themselves.</p>
<blockquote>
<p>BG 5.8, 5.9 — "'I' certainly don't do anything" is thought by <strong>knower</strong> of elementary (<em>tattva gyAna</em>) - even while seeing, hearing, touching, smelling, eating, moving, dreaming, breathing, talking, discarding, accepting, opening, closing; -- "Senses only are acting in the subjects of senses" - is <strong>understood</strong>.</p>
</blockquote>
<hr />
<h2>Analogy</h2>
<p>Think of this life as a cricket match. Hitting balls & getting runs OR throwing ball & getting OUT -- are Karma-s & Karma-phala-s respectively -- the rules. "Veda"-s are the guidelines for everyone on how to make this win/lose game a gentleman's game.<br />
Gita simply says that, the whole match is spot fixed!</p>
<p>The spectators who want to enjoy this fixed match, would illusion themselves as of the match is not fixed. They will follow the actions of the player of their liking.<br />
The disinterested people will have 2 groups:</p>
<ul>
<li>"Enlightened" -- They will sit in the match, but indifferent to all the happenings</li>
<li>"Liberated" -- They will leave the stadium</li>
</ul>
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<ul>
<li>Ravana did many adharmas and got curses which let to the entire destruction of the asura race and him.<br/></li>
</ul>
<p><strong>QUESTION :</strong></p>
<ul>
<li>How many curses were given to ravana and what were the reasons for giving them to him ?</li>
</ul>
| 18540 | 17014 | 9 | 2 | 17014 | 5 | What are the curses given to Ravana? | 3 | 18540 | <p>In <a href="http://www.valmikiramayan.net/utf8/yuddha/sarga60/yuddhasans60.htm#Verse10" rel="nofollow noreferrer">this chapter</a> of the Yuddha Kanda of the Ramayana, right before deciding to wake up Kumbakarna, Ravana enumerates various curses that he's received which have led up to the defeat he is now experiencing:</p>
<blockquote>
<p>All that great penance performed by me became a waste indeed, for, I who am equal to Mahendra the Lord of Celestials have been defeated by a mere man! The terrible words of Brahma the Lord of Creation saying, 'You know of the threat from men' appear true. That is so. I sought immunity from death at the hands of celestials, titans or celestials musicians, or semi divine beings or demons or serpent-demons, but of man I made no mention. Rama the son of Dasaratha is the man I think of whom Anaranya born of Ikshvaku dynasty formerly spoke, saying: 'O, the worst of demons, the worst of your race and the wretched one! In my race will be born a man who will slay you in battle with your sons, ministers, army, horses and charioteer. Further, I was formerly cursed by Vedavati when she was humiliated by me. The same Vedavati is born as the highly fortunate Seetha the daughter of Janaka. What was predicted by Parvati the consort of Shiva, Nandishvara the attendant of Shiva, Rambha the wife of Nalakubara and Punjikasthala the daughter of Varunda has come to pass! The words of the sages never prove false.</p>
</blockquote>
<p>Let me enumerate them more systematically:</p>
<ol>
<li><p>In <a href="http://ancientvoice.wikidot.com/src-vrm:ram7-16" rel="nofollow noreferrer">this chapter</a> of the Uttara Kanda of the Ramayana, Ravana goes to the Sharavana forest, the birthplace of Shiva's son Kartikeya, and he mocks Nandi for having a monkey-like face. So Nandi curses him to be defeated by a race of monkeys:</p>
<blockquote>
<p>As O Dasanana, deriding me for my monkey like form, thou hast indulged in a laughter resembling the bursting of thunder, so Vanaras endowed with prowess, and possessed of my form and energy shall be born for compassing the destruction, of thy race. And armed with teeth and claws, and fierce and furnished with the fleetness of thought, and mad for encounter, and bursting with vigor, and resembling moving mountains. And being born, they shall crush thy high pride and power along with thy courtiers and sons.</p>
</blockquote></li>
<li><p>In the <a href="http://ancientvoice.wikidot.com/src-vrm:ram7-17" rel="nofollow noreferrer">next chapter</a> of the Uttara Kanda of the Ramayana, Ravana attempts to ravish Brihaspati's granddaughter Vedavati, but she commits suicide to prevent that and she curses him right before she dies:</p>
<blockquote>
<p>Thou abject, having been outraged by thee I wish not to live. Therefore, O Raksha, I will enter into fire in thy very presence. And as I have in this world been dishonored by thee thou at nefarious. I shall again be born to compass thy destruction. It lieth not in a female to slay a male intent on sin; and if I utter a curse, it shall cost my asceticism. But if I have done anything, given away any thing, offered obtations unto the fire, then I shall be the chaste daughter of some virtous person, albeit unborn of any female vessel.</p>
</blockquote>
<p>As I discuss in <a href="https://hinduism.stackexchange.com/a/3555/36">this answer</a>, Vedavati was reborn as a Sita lookalike and let to Ravana's demise.</p></li>
<li><p>In <a href="http://ancientvoice.wikidot.com/src-vrm:ram7-19" rel="nofollow noreferrer">another chapter</a> of the Uttara Kanda of the Ramayana, Ravana kills Anaranya king of Ayodhya, who curses Ravana to be killed by a future descendant of Anaranya:</p>
<blockquote>
<p>If I have practised charity, if I have offered oblations into fire, if I have carried on pious, penances, if I have governed my people well, then be my words verified! There shall spring in the line of the high souled Ikshwaku, one named Rama son unto Dasaratha, who shall deprive thee of thy life.</p>
</blockquote></li>
</ol>
<p>But the ultimate curse which led to Rama killing Ravana is the curse of the Sanatkumaras on Jaya and Vijaya, which I discuss in my answer <a href="https://hinduism.stackexchange.com/a/2042/36">here</a>.</p>
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<p>I have heard many times that reading Gita without a teacher can be dangerous. Does it mean reader can take serious action if influenced strongly in wrong direction.</p>
| 17035 | 17029 | 4 | 2 | 17029 | 8 | Why reading Bhagvad Gita without Guru can be dangerous? | 3 | 17035 | <p>Many people here are aware of the fact that Sruti(the Vedas) should be learned and studied only under the guidance of a Guru.But the necessity of a Guru is not limited to Veda study only.</p>
<p>All the other Hindu Scriptures, like Smritis(Dharma Shastras),Vedangas,Puranas,Itihasas etc, are also to be studied under and learned from a Guru only.</p>
<blockquote>
<p><strong>A twice-born (pupil) should study the Dharma S'astras under- the
guidance of his preceptor</strong> for- learning the rules of decorum and
cleanliness (both mental and physical), and: do whatever is beneficial
to his, master. (25) </p>
<p>Then the best of Brahmanas should study the Vedas, histories
(Itihasas), and the kindred branches of knowledge ( Vedangas), give
instructions to his own pupils, and feed the good Brahmanas. (4)</p>
<p><strong>Vyasa Smriti ,Chapter 1,Verses 4, 25.</strong></p>
<p>[Or, he should do it] in the first part of the first day of the month
of Magha. After this, the twice-born ones should study the Vedas in
the light fortnight. (57) <strong>In the dark fortnight, a person should study
the Vedangas and the Puranas. Both the teacher and the pupil should
carefully avoid the [following] periods,,</strong> when no Vedic studies should
be prosecuted</p>
<p><strong>Usana Smriti,Chapter 3.</strong></p>
</blockquote>
<p>The danger of learning Mantras, Scriptures on one's own from books or internet pages is explained in quite detail on this page: <a href="https://www.kamakotimandali.com/srividya/diksha.html" rel="nofollow noreferrer">Kamakotimandali.org-Diksha Prakasha</a> .</p>
<blockquote>
<p>pustake likhitAnmantrAnAlokya prajapanti ye | brahmahatyAsamaM teShAM
pAtakaM parikIrtitam || [Badabanala Tantra]</p>
<p><strong>This instruction is of special relevance in the current days where
people pick mantras from books or web pages and begin recitation.</strong>
There are procedures described in the Shastras to pick mantras from
Tantras by choosing Devi/Mahadeva as Guru but is only an Apaddharma.
That cannot be considered as a universal rule. Moreover, one who has
studied the shAstras and has the necessary power of discrimination
alone can undertake such a practice. These days, when most ward off
the need for traditional learning and resort of crash courses or
counter every shAstra pramANa with hollow statements such 'Devi knows
best! She wanted me to recite the mantra and hence she made me find
it', it becomes even more important to understand the pre-conditions
for mantra grahaNa. Devotion is an aspect of upAsanA but not upAsanA
itself. Moreover, pure devotion is not a commonality in Kali Yuga.
Also, adhikAra or qualification for upAsanA comes only through Diksha</p>
</blockquote>
<p>Now,Bhagvata Gita is part of an Itihasa(the Mahabharata) but it is an important Hindu Scripture because of its far-reaching philosophical implications.</p>
<p>And, since the very nature of the text is philosophical, its all the more needed that it should be studied under the guidance of a Guru who knows the purport of all its verses fully.</p>
<p>Now,suppose if you give a Scripture X to N number of persons to read and understand, chances are that they will interpret it in N number of ways.And the reason is simply that they are all in different levels of consciousness.</p>
<p>So,its better to learn all Scriptures(not just the Vedas) from a Satguru.By this process your own consciousness-level will also expand and you will have newer and better interpretations of the Scriptures that you have already read.</p>
<p>So,not sure if it will be dangerous,but it will be misleading for sure.</p>
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<ul>
<li>Bhagavat gita should be read under a guru's guidance for getting proper knowledge without misleading.</li>
<li>All people cannot get a guru in practical as some are of low wealth and need to work almost 12 hours a day. </li>
<li>People who <strong>don't read</strong> Bhagavat gita live a <strong>chances of ignorance and adharmas are highly possible</strong>.</li>
</ul>
<p><strong>QUESTION :</strong></p>
<ul>
<li><p>If we don't get a guru is it better not to read the Bhagavat gita by ourselves as knowledge may be misleading ?</p></li>
<li><p>Is it better to read <strong>Bhagavat gita without guru's guidance</strong> as being aware of the paramatma and karma life is <strong>better than living with more chances of ignorance and adharmas</strong> ?</p></li>
</ul>
| 17138 | 17054 | 5 | 2 | 17054 | 2 | If we don't have a guru is it better not to read bhagavat gita or read it? | 4 | 17138 | <p>Its obvious that this confusion arose in your mind only after seeing my answer <a href="https://hinduism.stackexchange.com/a/17035/4732">here.</a>So,i am clarifying a bit more .</p>
<p>It's a fact that all Hindu Shastras are to be studied under one's Guru.This is the traditional system which is followed since time immemorial.That's also why we used to have the Gurukulas where the Gurus impart their knowledge and the pupils learn various kinds of Vidyas,Shastras etc under his guidance.</p>
<p>This trend of learning Shastras from books(or from online resources), by self study, is only a recent one.It's not at all recommended.So,you should not follow it saying "since everyone is doing so,i'll also do the same"</p>
<p>But your problem of not being able to find a Guru also seems to be a genuine one.And , if you see the description of a Satguru that is found in Scriptures ,you will know that finding such an ideal Satguru in today's time is a tough tough ask.</p>
<p><strong>Also, let me explain why reading Bhagavat Gita(BG) even without a Guru can't be dangerous.</strong></p>
<p>There are some Scriptures which are full of mantras.If someone studies those Scriptures without initiation and proper guidance and practically apply the methods given therein then the result can be fatal.</p>
<p>And,chanting mantras by picking them up from books is a sin too.See the following warning for example:</p>
<blockquote>
<p>Iswara Uvacha :</p>
<p>Pusthake LikhitAnmantrAn Vilokya Prajapanti Ye || BrahmahatyAsamam
Tesham PAtakam Parikirttitam ||</p>
<p>Lord Shiva said :</p>
<p>Those who chant mantras taking them up from books commit sin
equivalent to killing a Brahmin(i.e one of the major sins).</p>
<p><strong>KulArnava Tantram,Chapter 15,Verse 22.</strong></p>
</blockquote>
<p>But BG consists of slokas and not mantras.So,reading it on one's own is not dangerous as such.<strong>So,you can read it IMO even without a Guru's guidance.</strong></p>
<p>Better buy a book that have the Sanskrit slokas and the translations in your mother tongue.The first BG that i got belonged to my grandmother which had the Sanskrit slokas along with their translations in bengali , my mother tongue.</p>
<p><strong>I don't think you should read any Hindu Shastras in english unless there is no other option left.</strong></p>
<p>Also, a Guru can be many.Anyone (or anything) who(which) teaches you something is your Guru.For example, the grass is also our Guru because it teaches us to be humble.So,you can treat the book itself as your Guru.Or the translator as your Guru.(You can refer to Lord Dattatreya's many Gurus) </p>
|
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<blockquote>
<p>सप्ताश्व रथमारूढम् प्रचंडम् कश्यपात्मजम् |<br>
श्वेत पद्मधरम् देवम् तम् सूर्यम् प्रणमाम्यहम् ||</p>
<p>saptāśva rathamārūḍham pracaṁḍam kaśyapātmajam |<br>
śvēta padmadharam dēvam tam sūryam praṇamāmyaham ||</p>
<p>The sun God who is mounted on a chariot driven by seven horses, the resplendent one, the son of sage Kaśyapa, holds a white lotus in the hand, I offer salutations to Him. </p>
</blockquote>
<p>The above is one of the eight verses of <a href="https://www.youtube.com/watch?v=Jr5wT3CFwmk" rel="noreferrer">Surya Ashtakam</a>, a stotra on Aditya. It is said that the chariot has only one wheel and is pulled by seven horses. Anūra drives the chariot. </p>
<p>Many artists and some <a href="http://www.speakingtree.in/allslides/why-7-horses-for-the-chariot-of-sun" rel="noreferrer">sites</a> say that the seven horses indicate the colors of a rainbow i.e., <a href="https://en.wikipedia.org/wiki/ROYGBIV" rel="noreferrer">VIBGYOR</a>. </p>
<p><a href="https://i.stack.imgur.com/87nQh.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/87nQh.jpg" alt="Surya and his chariot"></a></p>
<p><strong>My questions :</strong> </p>
<ul>
<li><p>Which scriptures describe the chariot of Sūrya (Sun god)? </p></li>
<li><p>Do those horses have any color?</p></li>
</ul>
| 17110 | 17109 | 13 | 2 | 17109 | 14 | Which scriptures describe the chariot of Sun God? | 5 | 17110 | <p>It is described in <a href="https://en.wikipedia.org/wiki/Bhagavata_Purana" rel="noreferrer">Srimad Bhagavat Purana</a>.</p>
<p>Srimad Bhagavat Purana Canto 5, Chapter 21 describes <code>The movement of Sun and it's Chariot</code>.</p>
<blockquote>
<p>यस्यैकं चक्रं द्वादशारं षण्नेमि त्रिणाभि संवत्सरात्मकं समामनन्ति तस्याक्षो
मेरोर्मूर्धनि कृतो मानसोत्तरे कृतेतरभागो यत्र प्रोतं रविरथचक्रं तैलयन्त्र
चक्रवद्भ्रमन्मानसोत्तरगिरौ परिभ्रमति ॥१३॥</p>
<p>तस्मिन्नक्षे कृतमूलो द्वितीयोऽक्षस्तुर्यमानेन सम्मितस्तैलयन्त्राक्षवद्ध्रुवे कृतोपरि भागः ॥१४॥</p>
<p>रथनीडस्तु षट्त्रिंशल्लक्षयोजनायतस्तत्तुरीयभागविशालस्तावान्रविरथयुगो यत्र हयाश्छन्दोनामानः सप्तारुणयोजिता वहन्ति देवमादित्यम् ॥१५॥</p>
<p>पुरस्तात्सवितुररुणः पश्चाच्च नियुक्तः सौत्ये कर्मणि किलास्ते ॥१६॥</p>
</blockquote>
<p>English translation of Verse 5.21.13 to 5.21.16 which are related to the chariot of Sun:</p>
<blockquote>
<p><a href="http://www.vedabase.com/en/sb/5/21/13" rel="noreferrer">SB 5.21.13</a> — The chariot of the sun-god has only one wheel, which is known as Saṁvatsara. The twelve months are calculated to be its twelve spokes, the six seasons are the sections of its rim, and the three cātur-māsya periods are its three-sectioned hub. One side of the axle carrying the wheel rests upon the summit of Mount Sumeru, and the other rests upon Mānasottara Mountain. Affixed to the outer end of the axle, the wheel continuously rotates on Mānasottara Mountain like the wheel of an oil-pressing machine.</p>
<p><a href="http://www.vedabase.com/en/sb/5/21/14" rel="noreferrer">SB 5.21.14</a> — As in an oil-pressing machine, this first axle is attached to a second axle, which is one-fourth as long [3,937,500 yojanas, or 31,500,000 miles]. The upper end of this second axle is attached to Dhruvaloka by a rope of wind.</p>
<p><a href="http://www.vedabase.com/en/sb/5/21/15" rel="noreferrer">SB 5.21.15</a> — My dear King, the carriage of the sun-god’s chariot is estimated to be 3,600,000 yojanas [28,800,000 miles] long and one-fourth as wide [900,000 yojanas, or 7,200,000 miles]. The chariot’s horses, which are named after Gāyatrī and other Vedic meters, are harnessed by Aruṇadeva to a yoke that is also 900,000 yojanas wide. This chariot continuously carries the sun-god. </p>
<p><a href="http://www.vedabase.com/en/sb/5/21/16" rel="noreferrer">SB 5.21.16</a> — Although Aruṇadeva sits in front of the sun-god and is engaged in driving the chariot and controlling the horses, he looks backward toward the sun-god.</p>
</blockquote>
<p>You can refer <a href="http://srimadbhagavatam.org/canto5/chapter21.html" rel="noreferrer">srimadbhagavatam.org</a> for alternative English translation:</p>
<blockquote>
<p><a href="http://srimadbhagavatam.org/canto5/chapter21.html#Text%2013" rel="noreferrer">(13)</a> This vehicle has only one wheel with twelve spokes [the months], six segments [the seasons] and three pieces to its hub [four month periods], which in its entirety is known as a solar year [a samvatsara]. Its axle is fixed on the top of Meru with Mânasottara at the other end. The wheel of the chariot of the sun being fixed there rotates to the mountain range of Mânasottara like a wheel of an oil press machine.</p>
<p><a href="http://srimadbhagavatam.org/canto5/chapter21.html#Text%2014" rel="noreferrer">(14)</a> Fixed to the base of that axle there is a second one which, like with the axle of an oil press machine, measures a quarter of its length. Its upper portion is fixed to Dhruvaloka [the center of the stars]. </p>
<p><a href="http://srimadbhagavatam.org/canto5/chapter21.html#Text%2015" rel="noreferrer">(15)</a> The inside of the vehicle measures 3.6 million yojanas long and a quarter of that distance wide, it is pulled by seven horses named after the Vedic meters [Gâyatrî, Brihati, Ushnik, Jagatî, Trishthup, Anushthup and Pankti] that, in order to carry the god of the sun, by Arunadeva are harnessed to a yoke as wide as the vehicle [the actual diameter of the sun itself is 1.392 million kilometers]. </p>
<p><a href="http://srimadbhagavatam.org/canto5/chapter21.html#Text%2016" rel="noreferrer">(16)</a> Even though Aruna, fulfilling his duties as the charioteer, sits in front of the sun god, he looks backward [not to show disrespect]. </p>
</blockquote>
<hr>
<p>From Rigveda 1.164:</p>
<blockquote>
<p>अस्य वामस्य पलितस्य होतुस्तस्य भ्राता मध्यमो अस्त्यश्नः।
तृतीयो भ्राता घृतपृष्ठो अस्यात्रापश्यं विश्पतिं सप्तपुत्रम्॥ १.१६४.०१</p>
<p>सप्त युञ्जन्ति रथमेकचक्रमेको अश्वो वहति सप्तनामा।
त्रिनाभि चक्रमजरमनर्वं यत्रेमा विश्वा भुवनाधि तस्थुः॥ १.१६४.०२</p>
<p>इमं रथमधि ये सप्त तस्थुः सप्तचक्रं सप्त वहन्त्यश्वाः।
सप्त स्वसारो अभि सं नवन्ते यत्र गवां निहिता सप्त नाम॥ १.१६४.०३</p>
</blockquote>
<p>English Translation <a href="http://www.sacred-texts.com/hin/rigveda/rv01164.htm" rel="noreferrer">sacred-texts</a>:</p>
<blockquote>
<p>1.OF this benignant Priest, with eld grey-coloured, the brother midmost of the three is lightning.
The third is he whose back with oil is sprinkled. Here I behold the Chief with seven male children.</p>
<p>2 Seven to the one-wheeled chariot yoke the Courser; bearing seven names the single Courser draws it.
Three-naved the wheel is, sound and undecaying, whereon are resting all these worlds of being.</p>
<p>3 The seven who on the seven-wheeled car are mounted have horses, seven in tale, who draw them onward.
Seven Sisters utter songs of praise together, in whom the names of the seven Cows are treasured.</p>
</blockquote>
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<p>What is the real concept of brahmacharya as per vedas or Hindu scriptures ?</p>
<ul>
<li><p>Is it about remaining bachelor or about celibate? </p></li>
<li><p>Or is it abstaining from inter course?</p></li>
<li><p>Or controlling desires?</p></li>
<li><p>Or striving for Brahman? </p></li>
</ul>
<p><strong>Vedas authority would be more desirous</strong>.</p>
<p>One of the reference I found this- but unable to understand this completely. </p>
<blockquote>
<p>Now what people call yajña(sacrifice) is really Brahmacharya, for only
by means of Brahmacharya does the knower attain that world (of
Brahman). And what people call Ishta (worship) is really Brahmacharya,
for only worshipping by means of Brahmacarya does one attain the Atman
(the liberated Self). Now, what people call the
Sattrayana (sacrificial session) is really Brahmacharya, for only by
means of Brahmacharya does one obtain one's salvation
from Sat (Being). And what people call the Mauna (vow of silence) is
really Brahmacharya for only through Brahmacharya does one understand
the Atman and then meditate. Now, what people call a Anasakayana (vow
of fasting) is really Brahmacharya, for this Atman never perishes
which one attains by means of Brahmacharya. And what people call
the Aranyayana (life of a hermit) is really Brahmacharya, for the
world of Brahman belongs to those who by means of Brahmacharya attain
the seas Ara and Nya in the world of Brahman. For them there is
freedom in all the worlds.</p>
<p>— Chandogya Upanishad, VIII.5.1 - VIII.5.4</p>
</blockquote>
| 17157 | 17156 | 11 | 2 | 17156 | 5 | What is the real concept of brahmacharya? | 4 | 17157 | <p><strong>THE CONCEPT OF BRAHMACARYA – ITS TRUE MEANING, NATURE & IMPLICATION</strong></p>
<p>Brahmacarya as the name signifies, relates to brahman. The word ‘brahma’ derives its meaning from the root bRhmi “bRhmi dhAtvarthagocaraM vastu” (बृह्मि धात्वर्थगोचरं वस्तु) . The more famous term “brhatvAt bRhmaNatvAcca brahma ityucyate budhaiH” (<strong>बृहत्वात् बृह्मणत्वाच्च बृह्म इत्युच्यते बुधैः</strong>) neatly explains brahma - Meaning, “In view of its vastness of size or extent and in view of its expansiveness, it is called as brahman by the wise”. The brahman is so called because of its inherent ability to expand. It will thus be known that brahman is nothing but the form of supra-conscious shakti (paracit shakti) that is the cause of this creation. viewed in this context, the real meaning of the word “brahmacarya” would be the religious anuShThAna-s or practices related to shiva-shakti or the experience of brahman in the turIya state or more appropriately, the anusaMdhAna of shiva-shakti.</p>
<p>Besides the above, the vedas are also collectively known as brahma. This can be inferred from the words of shiva in <strong>bRhannIlatantra</strong> –</p>
<blockquote>
<p>ekovedaH caturdhAbhUt yajussAma RgAdayaH | vedo brahmeti sAkShAdvai
jAneham naganandinI || It is thus very clear from the above that the
vedas were one and later branched out into four as Rgveda, yajurveda,
sAmaveda & atharvaNaveda later.</p>
</blockquote>
<p>The fact that the word <strong>brahma</strong> refers to the <strong>vedas</strong> and vice-versa can be inferred from innumerable mantras of the vedas</p>
<blockquote>
<p>“yena devA apunata| tena divyena brahmaNA | idaM brahma punImahe|”
(Y.V)</p>
<p>“mahimAnamagnervihitasya brahmaNA” (A.V. 18-4-8)</p>
<p>“gAtrANi te brahmaNA kalpayAmi” (A.V. 18-4-52)</p>
</blockquote>
<p>The above verses are but a few examples which reveal that brahma is the name for vedas. And hence, veda- adhyayana or learning of the vedas is called “<strong>brahmacarya</strong>”. Since control of the senses is laid down as a condition for the learning of the vedas, what is popularly known as “<strong>CELIBACY</strong>” in english has now come to be termed as brahmacarya and the true import of the word “brahmacarya” and its true meaning has been completely obscured. </p>
<p>Today people simply know brahmacarya as abstinence or celibacy !
One should know that true brahmacarya is actually being in marital life. In the <strong>grihasthAshrama</strong>, the couple involving in conjugal bliss after being totally devoted to each other is known as brahmacarya.</p>
<p>Says <strong>yAjJavalkya</strong> in his <strong>smRti</strong> on the time favourable for conception</p>
<blockquote>
<p>ShoDashartunishA strINAM tasmin yugmAsu saMvishet | brahmacAryeva
parvANyAdyAshcatasrashca varjayet ||</p>
</blockquote>
<p><strong>“ Of the first sixteen nights from the onset of periods in woman, intercourse should be had with them in the even nights avoiding parva-s (amAvAsya & other parva like saMkrAnti) and the first four nights. By doing so, he will verily be a brahmacAri”</strong></p>
<p>While commenting on the above verse, <strong>vijJAneshvara</strong> observes that the fruit of brahmacarya is attaining of <strong>brahmaloka</strong>. Hence, the observance of brahmacarya by couple in their marital life is not a bar for <strong>intercourse</strong> with the wife had with the purpose of obtaining progeny :-</p>
<blockquote>
<p>“…….. yatra brahmacaryaM coditaM tatra gacchatopi na
brahmacaryaskhalanadoShaH….”</p>
</blockquote>
<p>It is therefore amply clear from the above that brahmacarya has nothing to do with <strong>abstinence</strong> or celibacy and the union of the husband with his wife is indeed what is known as brahmacarya as it is aimed at begetting progeny. It is in this context that lord <strong>Krishna</strong> though a much married man, is a <strong>nityabrahmacArI</strong> and not as sought to be conveyed / confused by the <strong>sanyAsimata-s</strong></p>
<blockquote>
<p>परमादेवता पत्नी संपूज्या गृहमेधिना
सदा पत्न्याः शरीरे तु वर्तन्ते सर्वदेवताः
paramAdevatA patnI saMpUjyA gRhamedhinA
sadA patnyAH sharIre tu vartante sarvadevatAH</p>
<p>तथैवाग्निर्गार्हपत्यो ब्रह्मरूपं च वर्तते तस्मात् पत्या सदा पूज्या
सेति वेदेषु निश्चयः tathaivAgnirgArhapatyo brahmarUpaM ca vartate
tasmAt patyA sadA pUjyA seti vedeShu nishcayaH</p>
<p>यस्तु पत्नीं सुसंपूज्य गार्हपत्यमुपासते सभुक्त्वा सकलान् कामान्
ब्रह्मलोके महीयते yastu patnIM susaMpUjya gArhapatyamupAsate sabhuktvA
sakalAn kAmAn brahmaloke mahIyate</p>
</blockquote>
<p><strong>Wife</strong> is the supreme deity required to be <em>worshipped</em> by the husband who is a <strong>gRhamedhin</strong> i.e. worshipper of the <strong>gArhapatyAgni</strong>. In the body of the wife reside all the <strong>devatA</strong>-s.
Likewise, the gArhapatyAgni which is verily <strong>brahmarUpa</strong> also resides in her body. Hence, she should be worshipped always by the husband. Thus declare the veda-s.
Hence whosoever worships his wife & and <strong>gArhapatya</strong>, attains all one can aspire for in this world and is worshipped in <strong>brahmaloka</strong> after his death.</p>
<p>--'<strong>Yajnavalkaya smrit</strong>i</p>
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<ul>
<li>Inter-caste marriage is not appreciated by our scriptures and also in practical life and <a href="https://hinduism.stackexchange.com/questions/17148/is-stopping-an-inter-caste-between-a-brahmin-woman-and-a-shudra-man-dharma-or/17149?noredirect=1#comment44265_17149">Stopping a inter - caste marriage</a> is dharma and is of good karma.</li>
<li>Couples get killed or beated by their relatives if they have <strong>No other way</strong> to stop the marriage.<br/></li>
</ul>
<p><strong>QUESTION :</strong></p>
<ul>
<li><p>Does our <strong>Scriptures</strong> provide punsihments for commiting Inter-Caste marriage ?</p>
</li>
<li><p><strong>Punishing</strong> for misdeeds is applicable for a king and do their parents,brothers and relatives have right to punish them ?</p>
</li>
<li><p>If a couples parents punish them for the Inter - caste marriage will they get <strong>Bad karma</strong> ?</p>
</li>
</ul>
| 17183 | 17172 | 3 | 2 | 17172 | 7 | Punishing a couple to stop intercaste marriage is of which Karma(Good Or Bad)? | 3 | 17183 | <p>@Sakthi,while the Scriptures generally don't encourage inter caste marriages but nowhere such marriages are said to be as punishable offences.</p>
<p>In some cases (where the caste of the bridegroom is higher than that of the bride) such marriages are even allowed.</p>
<blockquote>
<p>A Brahmana can marry a Kshatriya or Vaishya girl; a Kshatriya can take
a Vaishya wife, and a Vaishya can wed a Sudra's daughter. But the
member of an inferior caste can not wed a girl of superior caste.</p>
<p><strong>Vyasa Smriti,Chapter 2,verse 11.</strong></p>
</blockquote>
<p>And punishment is not a bad thing either.Its the fear of punishments only that stops offenders from creating more crimes.</p>
<blockquote>
<p>Manu Smriti 7.22. <strong>The whole world is kept in order by punishment</strong>, for
a guiltless man is hard to find; <strong>through fear of punishment the whole
world yields the enjoyments.</strong></p>
</blockquote>
<p>And,it is even stated at one place that one of king's duties is to prevent the creation of inter-mixing of castes.</p>
<blockquote>
<p>Manu Smriti 8.172. By taking his due, <strong>by preventing the confusion of
the castes (varna),</strong> and by protecting the weak, the power of the king
grows, and he prospers in this (world) and after death</p>
</blockquote>
<p>But , i have not found any punishments as such for couples who have inter-caste(varna) marriages.Punishments for inter caste adultery cases,however, are mentioned.</p>
<p><strong>So,punishing such couples by inflicting them with pain will be unlawful.</strong></p>
<p>.</p>
|
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<p>Dana is a dharma action followed in every <em>yuga</em> as it prevents selfishness, ignorance and helps other beings to live very peacefully.<br>
But, the Dana which helps society can also bring problems to it if Dana is given to anyone without contemplating what Dana we are giving and to whom.</p>
<p><strong>Example:</strong></p>
<ul>
<li>Giving money to a lazy person will make him lazier.</li>
<li>Assume he has a powerful weapon(nuclear bomb) and giving dana to any terrorist will cause destruction.</li>
<li>Giving knowledge of yogic powers to an ignorant man will cause only problem to society.</li>
<li>Karna gave his <em>kavacha</em> to lord Indra and it brought him death.</li>
</ul>
<hr>
<p><strong>Questions:</strong></p>
<ul>
<li>When we give Dana, should we consider what we are giving and to whom we are giving?</li>
<li>Can we refuse to give Dana to a person who seeks it to do adharma and if we give it, will it cause bad karma to us?</li>
<li>Giving Dana to an adharma person and help him to do more adharma is of adharma or not?</li>
<li>What are the rules for giving Dana?</li>
</ul>
| 17329 | 17318 | 12 | 2 | 17318 | 12 | Is it adharma to give Dana without considering what we are giving and to whom we are giving? | 4 | 17329 | <p>First of all dealing with <strong>Apatra Dana</strong> or charity given to the undeserving candidate.This is condemned in Scriptures.</p>
<p>From the book <a href="http://www.kamakoti.org/kamakoti/articles/Dharma%20Bindu.pdf" rel="noreferrer">"Essence of Dharma Bindu "</a></p>
<blockquote>
<p>Devala Maharshi clarifies: Charity given in small or large quanties is
irrelevant but whatever is handed over with Shraddha bhakti or
reverence and sincerity are given <strong>and the recipient too should truly
desire and deserve it! Contrariwise, there might be negative impact!</strong></p>
</blockquote>
<p>The <a href="http://www.kamakoti.org/kamakoti/details/skandapurana11.html" rel="noreferrer">Skanda Purana</a> says one of the Dana Nashakas(destroyer of charity or of the purpose of it) is Apatra Dana.</p>
<blockquote>
<p>Now, there are three kinds of ‘Daan Naashak’ reasons viz.
‘Paschattaap’ or regret of having given the Daan; ‘Apaatra Daan’ or
charity to the wrong and undeserved person or ‘Ashraddha Daan’is to a
person on account of laziness. Paschattapaya Daan indicates as to why
the Daan is given at all; Ashraddha Daan is Rakshasa Daan <strong>and Apaatra
Daan is as bad as not giving it away
.</strong> </p>
</blockquote>
<p>Mahamuni Vyasa warns against Apatra Dana as follows:</p>
<blockquote>
<p><strong>In good fields the seeds must be sown ; in good recipients the gifts
should be stored. Whatever is cast in a good field or recepient can
not suffer any deterioration. (49)</strong></p>
<p><strong>Gifts made unto an illiterate (Brahmana), like seeds sown in a sandy
soil,</strong> or clarified butter kept in a pot of asheS) or libations poured
over burnt out cinders <strong>prove abortive (fail to bear any merit)</strong>. (62)</p>
<p><strong>Vyasa Smriti,Chapter 4</strong></p>
</blockquote>
<p>Similarly Mahamuni Atri says:</p>
<blockquote>
<p>There is no Shastra superior to the Veda, there is no elderly person
superior to the mother ; and there is no friend superior to charity
both in this world and and in the next. <strong>But what is given to an
unworthy person, consumes the family up to the seventh generation.
(149)</strong></p>
<p><strong>Atri Smriti,Chapter 1,Verse 149.</strong></p>
</blockquote>
<p>And what should be given in charity depends on what exactly the receiver is in need of the most.For example if one his hungry give him food instead of clothes and so on.</p>
<p>From the same Skanda Purana page:</p>
<blockquote>
<p>The donors of charity must have the perspective of what kind of
material is required or useful to the receiver or <strong>otherwise the
purpose of charity would be defeated</strong></p>
</blockquote>
<p>Many rules of Charity are given in the Skanda Purana page linked above.You can read them.</p>
<p>In general this is what Shandilya Mahamuni prescribes:</p>
<blockquote>
<p>Ayaachtaani deyaani sarva daanaani yatnatah, Annam Vidyaaha
Kanyaachahyanarthibhyona deeyate| Dvaamimau purushaa loke
swargasyopari tishthatah, Anna pradaataa durbhikshe subhikshe hema
vastradah ||</p>
<p>Shandalya Muni mentions that all types of charities be offered without
being asked for and with clean conscience or with no view of securing
returns; however <strong>Vidya, Kanya and Anna must not be offered without
being asked for as a rule!</strong> Indeed, there are two types of charity
givers who attain Swarga for sure: those who heartily give away Food
during Durbhiksha and also those who happily give away gold and
clothing during the days of general prosperity(from the book Essence of Dharma Bindu)</p>
</blockquote>
<p>Adding another verse from Manu Smriti which aptly answer your third question.</p>
<blockquote>
<p>Manu Smriti 9.271. <strong>All those</strong> also <strong>who</strong> in villages <strong>give food to thieves
or grant them room for (concealing their implements), he shall cause
to be put to death</strong></p>
</blockquote>
<p>So,the king should punish the thieves and also those who offer food and houses to the thieves equally.</p>
<p>This means,if you donate something to a person and which he uses latter to perform an Adharma <strong>then you are also sharing his guilt.</strong></p>
|
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<p>Why one is not omniscient even after self realization as in self realization one knows he is no other than Brahm. But Brahm is omniscient as well, then why one is not omniscient even after self realization? </p>
<ul>
<li>Does it mean one is realized not being Brahm but mere Ananda? Or Does it contradict the very essence of Adwaitwaad? </li>
</ul>
<p><strong>Note -</strong> have just taken omniscience into account, but Brahm is omnipotent, omnipresent as well.</p>
| 17353 | 17351 | 15 | 2 | 17351 | 10 | Why self realization doesn't imply omniscience? | 3 | 17353 | <p>Nice question!</p>
<p>Since you have mentioned 'Advaitavaad' in your question I'm answering from Adi Shankaras Advaita perspective.</p>
<p>Yes, Self realization doesn't imply Omniscience.</p>
<p>It is because in Shankaras Advaita the attributes like Omniscient and Omnipotent etc... seen in Brahman are due to the product of Avidya. I discuss it in my <a href="https://hinduism.stackexchange.com/questions/16899/was-adi-shankaracharya-a-shaiva-or-a-vaishnava-what-were-his-views-on-shiva-and/16922#16922">answer here.</a> Shankara in Brahma Sutra Bhasya 2.1.14 states:</p>
<blockquote>
<p>तदेवमविद्यात्मकोपाधिपरिच्छेदापेक्षमेवेश्वरस्येश्वरत्वं सर्वज्ञत्वं सर्वशक्तित्वं च, न परमार्थो विद्यया अपास्तसर्वपाधिस्वरुपे आत्मनि ईशत्रीशितव्यसर्वज्ञत्वादिव्यवहार उपपद्यते, तथा चोक्तम् - 'यत्र नान्यपश्यति नान्यच्छृणोति नान्यद्विजानाति स भूमा इति' यत्र 'त्वस्य सर्वमात्मैवाभूत्तत्केन कं पश्येत्' इत्यादिना च एव परमार्थवस्थायां सर्वव्यवहाराभावं वदन्ति वेदान्ता ।। 2.1.14</p>
<p><strong>Hence the Lord's being a Lord, his omniscience, his omnipotence, &c. all depend on the limitation due to the adjuncts whose Self is Avidya; while in reality none of these qualities belong to the Self whose true nature is cleared, by right knowledge, from all adjuncts whatever.</strong> Thus Scripture also says, 'Where one sees nothing else, hears nothing else, understands nothing else, that is the Infinite' (Ch. Up. VII, 24, 1); 'But when the Self only has become all this, how should he see another?' (Bri. Up. II, 4, 13.) In this manner the Vedânta-texts declare that for him who has reached the state of truth and reality the whole apparent world does not exist.</p>
</blockquote>
<p>Thus in Advaita these qualities like omniscience, omnipotence are the products of Avidya. So they do not exist in highest state. So, there is no meaning of omniscience and omnipotence to a realised soul. However one can get powers of omniscience through Tapas, Yogas, Yajna phalas etc...</p>
<p>As a sidenote the BrihadAranyaka upanishad verse which Shankara is quoting there is 2.4.14 which states:</p>
<blockquote>
<p>II-iv-14: Because when there is duality, as it were, then one smells something, one sees something, one hears something, one speaks something, one thinks something, one knows something. (But) when to the knower of Brahman everything has become the self, then what
should one smell and through what, what should one see and through what, what should one hear and through what, what should one speak and through what, what should one think and through what, what should one know and through what ? Through what should one know.</p>
</blockquote>
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<p>People have been talking about kundalini shakti for a long time, Can anyone suggest to me which scripture should I refer to know more about kundalini and how to do "kundalini jagran"</p>
| 17379 | 17370 | 10 | 2 | 17370 | 10 | What do Scriptures tells us about Kundalini? | 5 | 17379 | <p>Chandogya Upanishad 8.6.6 and Katha Upanishad 2.16 speak the same thing:</p>
<blockquote>
<p>यदा सर्वे प्रभिद्यन्ते हृदयस्येह ग्रन्थयः ।<br>
अथ मर्त्योऽमृतो भवत्येतावद्ध्यनुशासनम् ॥ १५॥<br>
<br>
शतं चैका च हृदयस्य नाड्य-<br>
स्तासां मूर्धानमभिनिःसृतैका ।<br>
तयोर्ध्वमायन्नमृतत्वमेति<br>
विष्वङ्ङन्या उत्क्रमणे भवन्ति ॥ १६॥<br>
<br>
When all the knots of Hridaya Granthi are cut down, mortal becomes an immortal and attains Brahman there. <strong>There are one hundred and one Nadis which emerge from Hridaya (heart) one Nadi goes out piercing the head. Going up through that, one attains immortality; the others serve for departing in different ways.</strong></p>
</blockquote>
<p>Now, a question comes here whether the Nadis mentioned here are Arteries of heart where blood moves or Nãdis of Yoga where Prana moves. Prashna Upanishad 3.6 makes it clear:</p>
<blockquote>
<p>हृदि ह्येष आत्मा । अत्रैतदेकशतं नाडीनं तासां शतं
शतमेकैकस्या द्वासप्ततिर्द्वासप्ततिः
प्रतिशाखानाडीसहस्राणि
भवन्त्यासु व्यानश्चरति ॥ ६॥<br> <br>
III-6: This self (i.e. the subtle body) is surely in the Hridaya (heart). There are a hundred and one Nãdis. Each of them has a hundred (division). Each branch is divided into seventy-two thousand sub-branches. <strong>Among them moves Vyana.</strong></p>
</blockquote>
<p>As the Prashna Upanishad clearly says 'among them moves the Vyana' so it is clear that Prana moves in these Nadis (and these are not Arteries).<br>
<br>
Now, we have to find which is that one Nãdi which is such important. The Maitryaniya Upanishad makes it clear:<br></p>
<blockquote>
<ol start="21">
<li><strong>And thus it has been said elsewhere: The artery, called Sushumna, going upwards (from the heart to the
Brahmarandhra), serving as the passage of the Prâna,</strong> is divided within the palate. Through that artery, when it has
been joined by the breath (held in subjection), by the sacred syllable Om, and by the mind (absorbed in the contemplation of Brahman), let him proceed upwards, and after turning the tip of the tongue to the palate, without using any of the organs of sense, let greatness perceive greatness. From thence he goes to selflessness, and through selflessness he ceases to be an enjoyer of pleasure and pain, he obtains aloneness (kevalatva, final deliverance).</li>
</ol>
</blockquote>
<p>So, now it becomes clear that the 'Nãdi' which leads towards immortality is Sushumna.<br>
<br>
What contains outside the world is also contained inside our body. Regarding this Chandogya Upanishad 8.1 states:</p>
<blockquote>
<p>VIII-i-1: Om. Now, in this city of Brahman, there is a mansion in the shape of a small lotus; in it is a small inner Akasa. What is within that, that should be sought; that indeed, one should desire to understand. <br>
<br>
VIII-i-2-3: If the disciples should say to him, ‘In this city of Brahman in which is a small mansion in the shape of a lotus and in the small inner Akasa within – what is it that lies there which should be sought, which one should desire to understand ?’ – he should say in reply, <strong>‘As large indeed as is this Akasa, so large is that Akasa in the heart. Within it, indeed, are contained both heaven and earth, both fire and air, both the sun and the moon, lightning and the stars.</strong> Whatever there is of him in this world and whatever is not, all that is contained within it.’</p>
</blockquote>
<p>Now, the Yoga Kundalini Upanishad states that the realisation of this is possible through Kundalini Yoga:</p>
<blockquote>
<ol start="49">
<li><strong>Then he sees the whole universe in his body as not being different from Atman.</strong> This path of the Urdhva-Kundalini (higher Kundalini), O chief of Kings, conquers the macrocosm. [Yoga Kundalini Upanishad]</li>
</ol>
</blockquote>
<p>These are some of the concepts of Kundalini Yoga. Regarding exactly what is Kundalini is, it is Shakti which is present in every Nadi of our body and in personified Form Kundalini is present in Muladhara Chakra (which I discuss <a href="https://hinduism.stackexchange.com/questions/2641/reference-to-the-7-chakras-in-hinduism/13742#13742">here</a>). Regarding this Lalita Sahasranama of Brahmanda Purana states:</p>
<blockquote>
<p>तडिल्लता समरुचि: षट्चक्रोपरि संस्थिता । <br>
महासक्ति: कुण्डलिनी विसतन्तु तनीयसी ।। <br> <br>
Bright like Lightning you reach above the Six chakras. You are <strong>Kundalini the great energy which is subtle in nerves.</strong></p>
</blockquote>
<p>Detailed concepts of Kundalini is found in Yoga Upanishads like:<br>
<br>
Mandala Brahmana Upanishad states:</p>
<blockquote>
<p>Taraka is Brahman which being in the middle of the two eyebrows, is of the nature of the spiritual effulgence of
Sachchidananda. The (spiritual) seeing through the three Lakshyas (or the three kinds of introvision) is the means to It (Brahman). <strong>Susumna which is from the Muladhara to Brahmarandhra has the radiance of the sun. In the centre of it, is Kundalini shining like Crores of lightning and subtle as the thread in the lotus-stalk. Tamas is destroyed there.</strong> (Mandala Brahmana Upanishad)</p>
</blockquote>
<p>The Sandilya Upanishad states:</p>
<blockquote>
<ol start="15">
<li>Then Sandilya questioned Atharvan thus: "By what means are the Nadis purified ? How many are they in number ? How do they arise ? What Vayus (vital airs) are located in them ? What are their seats?
What are their functions? Whatever is worthy of being known in the body, please tell me". To that Atharvan replied (thus): "This body is ninety-six digits in length. Prana extends twelve digits beyond the
body. He who through the practice of Yoga reduces his Prana within his body to make it equal to or not less than the fire in it becomes the greatest of the Yogins. In men, the region of fire which is triangular in
form and brilliant as the molten gold is situated in the middle of the body. In four-footed animals, it (fire) is quadrangular. In birds, it is round. In its (the region of life’s) centre, the purifying, beneficial and
subtle flame is situate. Two digits above the anus and two digits below the sexual organ is the centre of the body for men. For four-footed animals, it is the middle of the heart. For birds, it is the middle of the body. Nine digits from (or above) the centre of the body and four digits in length and breadth is situated an oval form. In its midst is the navel. In it, is situated the Chakra (viz., wheel) with twelve spokes. In the middle of the Chakra, the Jiva (Atman) wanders, driven by its good and bad deeds. As a spider flies to and fro within a web of fine threads, so Prana moves about here. In this body, the Jiva rides upon Prana. Lying
in the middle of the navel and above it, is the seat of Kundalini. The Kundalini Sakti is of the form of eight Prakritis (matter) and coils itself eight ways or (times). The movement of Vayus (vital airs) checks duly
the food and drink all round by the side of Skandha. It closes by its head (the opening of) the Brahmarandhra and during the time of (the practice of) Yoga is awakened by the fire (in the Apana); then it shines
with great brilliancy in the Akasa of the heart in the shape of wisdom. <strong>Depending upon Kundalini which is situated in the centre, there are fourteen principal Nadis (viz.,) Ida, Pingala, Susumna, Sarasvati, Varuni, Pusha, Hastijihva, Yasasvini, Visvodhari, Kuhuh, Sankhini, Payasvini,
Alambusa and Gandhari. Of them, Susumna is said to be the sustainer of the universe and the path of salvation.</strong> Situated at the back of the anus, it is attached to the spinal column and extends to the Brahmarandhra of the head and is invisible and subtle and is Vaishnavi (or has the Sakti force of Vishnu). On the left of Susumna is situated
Ida and on the right is Pingala. The moon moves in Ida and the sun in Pingala. The moon is of the nature of Tamas and the sun of Rajas. The poison share is of the sun and the nectar of the moon. They both direct (or indicate) time and Susumna is the enjoyer (or consumer) of time. To the back and on the side of Susumna are situate Sarasvati and Kuhuh respectively. Between Yasasvini and Kuhuh stands Varuni. Between Pusha and Sarasvati lies Payasvini. Between Gandhari and Sarasvati is situated Yasasvini. In the centre of the navel is Alambusa. In front of Susumna there is Kuhuh, which proceeds as far as the genital organ. Above and below Kundalini is situated Varuni, which proceeds everywhere. Yasasvini which is beautiful (or belonging to the moon), proceeds to the great toes. Pingala goes upwards to the right nostril. Payasvini goes to right ear. Sarasvati goes to the upper part or the tongue and Sankhini to the left ear, (while) Gandhari goes from the back of Ida to the left eye. Alambusa goes upwards and downwards from the root of the anus. From these fourteen Nadis, other (minor) Nadis spring; from them springing others and from them springing others; so it should be known. As the leaf of the Asvattha tree (ficus religiosa) etc., is covered with minute fibres so also is this body <br>
permeated with Nadis.</li>
</ol>
</blockquote>
<p>The Sandilya Upanishad also states:</p>
<blockquote>
<ol start="54">
<li>Having by contraction opened the door of Kundalini, one should force open the door of Moksha. Closing with her mouth the door through which one ought to go, the <strong>Kundalini sleeps spiral in form and coiled up like a serpent. He who causes this Kundalini to move - he is an emancipated person. If this Kundalini were to sleep in the upper part of the neck of any Yogin, it goes towards his emancipation. (If it were to sleep) in the lower part (of the body), it is for the bondage of the ignorant. Leaving the two Nadis, Ida and the other (Pingala),</strong> it (Prana) should move in the Susumna. That is the supreme seat of Vishnu. One should practise control of breath with the concentration of the mind. The mind should not be allowed by a clever man to rest on any other thing. </li>
</ol>
</blockquote>
<p>Similarly the Yoga Kundalini Upanishad states:</p>
<blockquote>
<ol start="7">
<li>The Sakti (mentioned above) is only Kundalini. A wise man should take it up from its place (Viz., the navel, upwards) to the middle of the eyebrows. This is called Sakti-Chala. <br> <br></li>
<li>In practising it, two things are necessary, Sarasvati-Chalana and the restraint of Prana (breath). <strong>Then through practice, Kundalini (which is spiral) becomes straightened.</strong> <br> <br>
9-10(a). Of these two, I shall explain to you first Sarasvati-Chalana. It is said by the wise of old that Sarasvati is no other than Arundhati. It is only by rousing her up that
Kundalini is roused. <br> <br>
10(b)-11(a). When Prana breath is passing through (one’s) Ida (left nostril), he should
assume firmly Padma-posture and should lengthen (inwards) 4 digits the Akasa of 12 digits. <br> <br>
11(b)-13(a). Then the wise man should bind the (Sarasvati) Nadi by means of this
lengthened (breath) and holding firmly together (both his ribs near the navel) by means of the forefingers and thumbs of both hands, (one hand on each side) should stir up Kundalini with all his might from right to left often and often; for a period of two
Muhurtas (48 minutes), he should be stirring it up fearlessly. <br> <br>
13(b)-14. Then he should draw up a little when Kundalini enters Susumna. <strong>By this means, Kundalini enters the mouth of Susumna.</strong> Prana (also) having left (that place) enters of itself the Susumna (along with Kundalini). (Yoga Kundalini Upanishad)</li>
</ol>
</blockquote>
<p>It further states:</p>
<blockquote>
<ol start="43">
<li>When Apana is raised up and reaches the sphere of Agni (fire), then the flame of Agni grows long, being blown about by Vayu. <br> <br>
44-45(a). Then Agni and Apana come to (or commingle with) Prana in a heated state. Through this Agni which is very fiery, there arises in the body the flaming (or the fire)
which rouses the sleeping Kundalini through its heat. <br> <br>
45(b)-46. <strong>Then this Kundalini makes a hissing noise, becomes erect like a serpent beaten with stick and enters the hole of Brahmanadi (Susumna).</strong> Therefore Yogins should daily practise Mulabandha often.</li>
</ol>
</blockquote>
<p>Similarly Devi also speaks about knowledge of Kundalini and Chakras in Devi Bhagvatam in <a href="http://www.sacred-texts.com/hin/db/bk07ch35.htm" rel="noreferrer">this chapter.</a></p>
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<p>Codes of Conduct or Ethical codes are very essential norms, rules and values that guides the right living practices and standard behaviour for individual as well as social welfare.</p>
<p>For example Code of Conduct for organizations or project-- <a href="https://hinduism.stackexchange.com/conduct">StackExchange</a>, <a href="https://www.ubuntu.com/about/about-ubuntu/conduct" rel="nofollow noreferrer">Ubuntu</a>, <a href="https://www.python.org/psf/codeofconduct/" rel="nofollow noreferrer">Python</a>, <a href="https://en.wikibooks.org/wiki/GNU_Health/Code_of_Conduct" rel="nofollow noreferrer">GNU Health</a> etc.</p>
<p>Similarly I've heard about Religious Code of Conduct for Christianity, Hinduism.</p>
<p>So, I want to know <strong>what are the Codes of Conduct (Ethics) or Ethical Codes of Hinduism?</strong></p>
| 17466 | 17465 | 10 | 2 | 17465 | 13 | What are the Hindu Code of Conduct (Ethics)? | 5 | 17466 | <p>In Santana Dharma, the "right way of living" is preached in many scriptures. Actually the Sanskrit word "Dharma" itself stands for similar meaning.</p>
<p>Ethics (Ethical code or Code Of Conduct) are taught in various ways in Hindu Scriptures like as <em>Divine Commandments</em> in Vedas-Upanishad, Bhagavad Gita. In terms of <strong>Yama (यम) & Niyama (नियम)</strong> in Smriti literatures ("Dharma Shashtra") and in Yoga.</p>
<h3>Yamas:</h3>
<ul>
<li>According to Yoga Sutras of Patanjali,</li>
</ul>
<blockquote>
<p>अहिंसासत्यास्तेयब्रह्मचर्यापरिग्रहा यमाः।।2.30।।</p>
</blockquote>
<blockquote>
<p><sup>[1]</sup> 2.30 Self-restraint in actions includes abstention from violence, from falsehoods, from stealing, from sexual engagements, and from acceptance of gifts.</p>
</blockquote>
<ul>
<li>According to Hatha Yoga (Pradipika) <sup>[1]</sup></li>
</ul>
<blockquote>
<p>अहिंसा सत्यमस्तेयं बरह्मछर्यं कष्हमा धॄतिः |<br>
दयार्जवं मिताहारः शौछं छैव यमा दश || १७ ||</p>
</blockquote>
<blockquote>
<p>The ten rules of conduct are: ahiṃsâ (non-injuring), truth, non-stealing, continence, forgiveness, endurance, compassion, meekness, sparing diet and cleanliness. 17.</p>
</blockquote>
<p><strong>So, There are 10 Yamas:</strong></p>
<ol>
<li>Ahiṃsa (अहिंसा): Non-violence, Non-injury</li>
<li>Satya (सत्य): Truthfulness</li>
<li>Asteya (अस्तेय): Non-stealing</li>
<li>Brahmacharya (ब्रह्मचर्य): Divine conduct, Chastity</li>
<li>Kshama (क्षमा): Patience, Forgiveness</li>
<li>Dhṛti (धृति): Steadfastness, Fortitude</li>
<li>Daya (दया): Compassion</li>
<li>Aarjava (आर्जव): Honesty, non-hypocrisy, Sincerity</li>
<li>Mitahara (मिताहार): Moderate Appetite, Measured diet</li>
<li>Saucha (शौच): Purity, Cleanliness</li>
</ol>
<h3>Niyamas:</h3>
<ul>
<li>According to Yoga Sutras of Patanjali,</li>
</ul>
<blockquote>
<p>शौचसंतोषतपः स्वाध्यायेश्वरप्रणिधानानि नियमाः।।2.32।।</p>
</blockquote>
<blockquote>
<p><sup>[1]</sup>2.32 The fixed observances are cleanliness, contentment, austerity, study and persevering devotion to God.</p>
</blockquote>
<ul>
<li>According to Hatha Yoga (Pradipika) <sup>[1]</sup></li>
</ul>
<blockquote>
<p>तपः सन्तोष्ह आस्तिक्यं दानमीश्वर-पूजनम |<br>
सिद्धान्त-वाक्य-शरवणं हरीमती छ तपो हुतम |<br>
नियमा दश सम्प्रोक्ता योग-शास्त्र-विशारदैः || १८ ||</p>
</blockquote>
<blockquote>
<p>The ten niyamas mentioned by those proficient in the knowledge of yoga are: Tapa, patience, belief in God, charity, adoration of God, hearing discourses on the principles of religion, shame, intellect, Tapa and Yajña.</p>
</blockquote>
<p><strong>So, There are 10 Niyamas:</strong></p>
<ol>
<li>Hri(ह्री): Remorse (Acceptance of one's past, modesty, humility)</li>
<li>Santoṣa(सन्तोष): Contentment (Acceptance of others and of one's circumstances as they are, optimism for self)</li>
<li>Aastikya(आस्तिक्य): Faith (in God, Scripture)</li>
<li>Dana(दान): Giving, generosity, charity, sharing with others</li>
<li>Ishvarapujana(ईश्वरपूजन): Worship of (Ishvara, God, Brahman)</li>
<li>Siddhanta Shravana (सिद्धान्त श्रवण): Scriptural listening</li>
<li>Mati(मति): Cognition (thinking and reflecting to develop wisdom and spirituality according to guidance of Guru)</li>
<li>Vrata (व्रत): Sacred vows (Fulfilling vows, rules and observances faithfully)</li>
<li>Japa(जप): Recitation (reciting sacred sound, prayers)</li>
<li>Tapas(तपस्): Austerity, persistence, perseverance towards the goal or purpose.</li>
</ol>
<hr />
<p>For the better understanding and explanation it is recommended to go through scripture or books on this topic. Also note that no. of Yama and Niyama may change according to different scripture, above is the most adopted or significant code of conduct in Hinduism universally.</p>
<p>Following are some useful pages/articles you may visit:</p>
<ul>
<li><a href="https://www.himalayanacademy.com/media/books/code-of-conduct_ei/web/ch42.html" rel="nofollow noreferrer">Himalaya Academy - Hinduism Code of Conduct or Ethics</a></li>
<li><a href="http://www.hinduscriptures.in/vedic-lifestyle/beginners-guide/hinduism-code-of-conduct" rel="nofollow noreferrer">Indianscriptures.com - Hinduism Code of Conduct</a></li>
<li><a href="http://www.hindupedia.com/en/Ethics_of_Hinduism" rel="nofollow noreferrer">Ethics of Hinduism - Hindupedia</a></li>
</ul>
<blockquote>
<p><img src="https://i.stack.imgur.com/czCbZ.jpg" width="450"><br>
<sup>Iamge <a href="https://s-media-cache-ak0.pinimg.com/originals/79/73/d6/7973d6ff6128b5d5062c7a199de0ba38.png" rel="nofollow noreferrer">Source</a></sup></p>
</blockquote>
<hr />
<p><sup>[1] Quoted from <a href="http://sacred-texts.com/hin/" rel="nofollow noreferrer">Sacred Texts</a></sup></p>
<p>Related: <a href="https://hinduism.stackexchange.com/questions/16821/what-are-the-canonical-texts-in-hinduism-for-morality-and-ethics">What are the canonical texts in Hinduism for morality and ethics?</a></p>
|
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<p>Is there any rule for chanting Mahamantra :- </p>
<pre><code>Oṃ namo bhagavate Vāsudevāya
</code></pre>
<p>Or can any one chant this anywhere at anytime (while travelling, eating, sleeping, resting on bed) as we can do nama smarana(taking name of lord).</p>
| 17499 | 17498 | 7 | 2 | 17498 | 3 | Rules for chanting Oṃ namo bhagavate Vāsudevāya | 3 | 17499 | <blockquote>
<p>Who can chanta the mantra</p>
</blockquote>
<p><strong>Any Sincere Vaishnava can chant it regardless of caste creed or sex</strong></p>
<p>The mantra Om Namo Bhagwate Vasudevaya is very first verse of <a href="https://www.vedabase.com/sb/1/1/1" rel="nofollow noreferrer">Shrimad Bhagwatam</a>, Shrimad Bhagwatam is a smriti, so there are no restrictions on who is eligible to recite.</p>
<p>The mantra is open to all, and anyone who is sincere Vaishanva can recite(do japa) it.</p>
<blockquote>
<p>Or can any one chant this anywhere at anytime (while travelling, eating , Slipping , resting on bed) as we can do namasmaran.</p>
</blockquote>
<p>The basic rules of japa must be followed, Vaishnava means one who has tan(body),mana(mind), atman(soul) everything dedicated or surrendered to Shriman Narayana.</p>
<p>A Vaishnava must maintain sattva, it can be maintained by sattvik food and everyday life discipline is must.</p>
<p><a href="https://hinduism.stackexchange.com/a/2660/489">Categorization of food items</a></p>
<p><strong>Everyday life discipline</strong> includes a specific place to chant(clean, neither too hot nor too cold, noise free zone) must be chosen, an asana of choice mostly kusha asana.</p>
<p><strong>Bodily discipline</strong> basic sanitation, regular bathing, and <a href="https://hinduism.stackexchange.com/q/16465/48">achmana</a>, celibacy, and following Dharma as in Dharma Shastras.</p>
<p><strong>Time discipline</strong> Since I don't follow it I cannot comment on it, but one thing for sure <a href="http://sanatanavenkat.blogspot.in/2007/11/sandhyavandanam-time.html" rel="nofollow noreferrer">sandhya kala</a> and <a href="https://en.wikipedia.org/wiki/Brahmamuhurtha" rel="nofollow noreferrer">bramha muhurata</a> are best timings</p>
<p>For travelling only bodily discipline is enough(while travelling even Dwijas are exempted from doing Sandhyavandanam).</p>
<p>Resting on bed : no, sleeping no, eating: yes(if you follow food discipline and eat prasadam, then food is ambrosia)</p>
|
|
<p><strong>EXPLANATION :</strong> </p>
<ul>
<li>A brahmin is considered to be of <strong>Purity(Sattva guna)</strong> and Sudra of <strong>Impurity(Tamas guna)</strong>.</li>
<li>Both Brahmin and Sudra position are given to a person who is <strong>Born</strong> in that varnas(Brahmin Varna , Sudra Varna) and also with <strong>Qualities</strong>(Sattva Guna , Tamas Guna) according to it .</li>
<li>A Person can be born in a brahmin family cannot be accepted as a Brahmin if he posses sudra qualities. </li>
</ul>
<p><strong>QUESTION :</strong></p>
<ul>
<li><p>If a Sudras touch is considered to be impure can the touch of the <strong>Brahmin possesing sudra quality</strong> can also be considered to be <strong>IMPURE</strong> ?</p></li>
<li><p>If it is considered to be IMPURE should the <strong>Brahmin be prohibited from his duties</strong>( Right to perform Pooja in Temple, Various Yagna ) </p></li>
</ul>
| 17547 | 17515 | 8 | 2 | 17515 | 5 | If a brahmin has qualities of sudra should he be prohibited from duties of a brahmin? | 6 | 17547 | <p>A Brahmin who does not have the qualities of an ideal Brahmin should have to be treated accordingly.There are many verses in Smritis which say so.</p>
<blockquote>
<p>Manu Smriti 4.245. A Brahmana who always connects himself with the
most excellent (ones), and shuns all inferior ones, (himself) becomes
most distinguished; <strong>by an opposite conduct he becomes a Sudra.</strong></p>
<p>Manu smriti 8.102. Brahmanas who tend cattle, who trade, who are
mechanics, actors (or singers), menial servants or usurers, <strong>the
(judge) shall treat like Sudras</strong></p>
<p>The panegyrics, the flatterers, cheats, those who act harshly, and
those who are avaricious, <strong>these five Brahmanas should never be adored,
even if they are equal to Vrihaspati in learning</strong>.(Atri Smriti Chapter 1,Verse 273)</p>
</blockquote>
<p>Similarly a Brahmin who does not know the Gayatri or who fails do his religious duties is also a Sudra by karmas.</p>
<blockquote>
<ol start="24">
<li><strong>A Brahman, ignorant of the Gayatri hymn, is more unclean than even a Sudra ;</strong> the Brahmans who know the nature and the sanctity of the
Gayatri hymn, are honored and revered by all persons.<strong>(Parashara Smriti,Chapter 8,Verse 24)</strong></li>
</ol>
</blockquote>
<p>And a Brahmin who is of unrighteous conduct is a Chandala.</p>
<blockquote>
<p>He who sets his face against righteousness, is but a Chandala by his
acts. He gains nothing by being a mendicant, or by worshipping the
household fire.<strong>(Parashara Smriti,Chapter 8 )</strong></p>
</blockquote>
<p>But, i have not found any verses like the ones you are looking for.Which say that a bad Brahmin should be prohibited from participating in religious acts.On the contrary i found this:</p>
<blockquote>
<p><a href="https://i.stack.imgur.com/AYz1V.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/AYz1V.jpg" alt="enter image description here"></a></p>
<p>25.<strong>Even a Brahman of a bad character deserves respect;</strong> but not so a Sudra, even though his passions may have been subdued by him. <strong>Who
would quit a wicked cow, and try to milk a docile female
ass?(Parashara Smriti,Chapter 8,Verse 25)</strong></p>
</blockquote>
<p>This is possibly because the Smritis give considerable importance to the sanctity of a Brahmin birth and also to the power of the purificatory Samskaras.</p>
|
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<p>In Hinduism there are very large spans of time when yugas are considered. Is there any mention of significant Geological changes?</p>
<p>We see the account of a large flood as part of the Matsya Avatara, which could correspond to some effects of the ice age. But that seems to be a common theme in many religions.</p>
<p>Is there some note that chronicles any climate change from earlier? Hindu scriptures do believe the world to be a lot older than what some other religions (such as Christianity for example) believe.</p>
| 19805 | 17597 | 9 | 2 | 17597 | 6 | Geological changes in Hindu Scriptures | 5 | 19805 | <p>The tale of King Sagara seems to have support Pangea super-continent and its division into two as Laurasia and Gondwanaland.As per continental drift theory, once only one super continent existed and it was surrounded by oceans all the side:</p>
<blockquote>
<p>tat gacchata vicinvadhvam putrakaa bhadram astu vah</p>
<p>samudra maaliniim sarvaam prithiviim anugacchata</p>
<blockquote>
<p>Oh, sons, you may therefore proceed to search for the horse and its
thief on this Entire <strong>Earth which is Garlanded by the Ocean</strong>. Safety
upon you all. [Ramayana : 1-39-13]</p>
</blockquote>
</blockquote>
<p>Many years later King Sagara’s descendant, King Bhageeratha brought the Ganges River to the Earth planet in order to liberate the Souls of the Sons of Sagara who had been burnt to Ashes by the Sonic energy of Sage Kapila.
Bhageeratha is described as guiding the Ganga into the Ocean-like Ditch created by the Sons of Sagara.</p>
<blockquote>
<p>sa gatvaa saagaram raajaa gangayaa anugatas tadaa pravivesha talam
bhuumeh yatra te bhasmasaat kritaah</p>
<blockquote>
<p>King Bhageeratha followed by Ganga has gone to the Ocean-like Ditch
which was dredged up by the sons of Sagara, and entered the
subterranean regions of earth where the sons of Sagara were rendered
into ashes. Thus Viswamitra continued his narration about the Descent
of river Ganga. [Ramayana : 1-44-1]</p>
</blockquote>
</blockquote>
<p>According to the Ramayana, over 100,000 years earlier, the 60,000 sons of Sagara, had been born from an Egg-like guard. They were then placed for a long duration into test tubes and nurtured within them, clone-like, until they were youths.</p>
<blockquote>
<p>ghrita puurnesu kumbhesu dhaatryah taan samavardhayan kaalena mahataa
sarve yauvanam pratipedire</p>
<blockquote>
<p>The caretakers brought up those siblings in vessels filled with ghee,
clarified butter, and after a protracted [delayed] time all of the
children attained youthfulness. [Ramayana : 1-38-18]</p>
</blockquote>
</blockquote>
<p>Geological Sciences refer to a time when “The Tethys Sea began dividing Pangaea into two super continents, Laurasia and Gondwana.”
And “The Tethys Sea was an ocean that existed between the continents of Gondwana and Laurasia during much of the Mesozoic era, before the opening of the Indian and Atlantic oceans during the Cretaceous period.”</p>
<p>According to the Ramayana this dividing of the Single Earth’s landmass and the creation of Ocean-like ditches began when the 60,000 sons of King Sagara embarked on their mission to find their Father King Sagara’s Sacred Horse.
Indra had taken the guise of a Demon and stolen the sacred horse.
Their father King Sagara thus ordered his sons :</p>
<blockquote>
<p>eka ekam yojanam putraa vistaaram abhigacchata yaavat turaga
sa.ndarshah taavat khanata mediniim tam eva haya hartaaram
maargamaanaa mama aajnayaa</p>
<blockquote>
<p>‘Oh, sons, let each prince advance searching one square yojana of the
Earth. By my order you dig up the earth until you find the horse, in
your search of the thief of that horse’. [Ramayana : 1-39-14b, 15]</p>
</blockquote>
</blockquote>
<p>Thus after searching the entire Earth, which at the time was a Single Landmass Surrounded by a Single Ocean, the Princes continued seeking the Sacred Horse by digging into the Earth.
In this way they Divided the Continent into sections thus signifyng the initial separation of the Continents. Based upon this feat of the Princes the Oceans were named after their father King Sagara. And thus the world’s Oceans are referred to as Sagar even today.</p>
<p><strong>Note:</strong> I don't know whether humans existed in that time when Pangea is divided into two as per science, but this story seems to have support this view.</p>
<p><a href="https://www.booksfact.com/puranas/pangea-supercontinent-map-description-in-ramayana.html" rel="noreferrer">Reference</a></p>
|
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<p>I vaguely remember hearing that women were cursed with menstruation or probably I read it on this site itself in some comment that I'm unable to trace now.</p>
<p>Were women cursed by any sage or god with menstruation?</p>
<p>I'm also curious to know if only earthly beings (women) were cursed or did the curse apply to women, Demigoddesses, Apsaras, demons, etc.?</p>
<p>What is the story of women being cursed with menstruation?</p>
| 17618 | 17616 | 16 | 2 | 17616 | 18 | Were women cursed with menstruation? | 5 | 17618 | <blockquote>
<p>Were women cursed by any sage or god with menstruation? What is the story of women being cursed with menstruation?</p>
</blockquote>
<p>I think <strong>that is not a curse given to women</strong> by any sage or god, <strong>but women themselves accepted the menstruation cycle</strong> to make Indra free of his sin along with Prithivi, Jal, and Vruksha (earth, water and trees).</p>
<p>There is a story described in Shreemad Bhagvat Purana of Indra killing Vishwroopa and to get rid of the sin, he distributed his sin of killing a brahmana (Brahma-Hatya) in four parts to women, water, trees and earth. <a href="https://www.vedabase.com/en/sb/6/9/" rel="noreferrer"><strong>Shreemad Bhagvat Book 1, skandha 6, chapter 9</strong></a>:</p>
<blockquote>
<p>ब्रह्महत्यामज्त्रलिना जग्राह यदपीश्वर | <br/> संवत्सरान्ते तदघं भूतानां
स विशुद्धते | <br/> भूम्यम्बुद्रुमयोषिद्भ्यच्श्रतुर्धा वयभजद्भरि:
||६|| <br/></p>
<p>brahma-hatyām añjalinā jagrāha yad apīśvaraḥ <br/> saṁvatsarānte tad
aghaṁ bhūtānāṁ sa viśuddhaye <br/> bhūmy-ambu-druma-yoṣidbhyaś caturdhā
vyabhajad dhariḥ <br/></p>
<p>Although Indra was so powerful that he could neutralize the sinful
reactions for killing a brāhmaṇa, he repentantly accepted the burden
of these reactions with folded hands. He suffered for one year, and
then to purify himself <strong>he distributed the reactions for this sinful
killing among the earth, water, trees and women.</strong> <a href="https://www.vedabase.com/en/sb/6/9/6" rel="noreferrer"><strong>SB 6.9.6</strong></a></p>
</blockquote>
<p><hr/>
This is further confirmed in another chapter, <strong>Skandha 6 chapter 13 shloka 5</strong>: <br/></p>
<blockquote>
<p>Indra said</p>
<p>स्त्रीभूजलद्रुमैरेनो विश्वरुपधोद्भ्वम् | <br/>
विभक्तमनुह्णद्भिर्व्रुत्रहत्यां क्व माज्म्यर्यहं ||५|| <br/></p>
<p>strī-bhū-druma-jalair eno viśvarūpa-vadhodbhavam <br/> vibhaktam
anugṛhṇadbhir vṛtra-hatyāṁ kva mārjmy aham</p>
<p>King Indra replied: When I killed Viśvarūpa, I received extensive
sinful reactions, but <strong>I was favored by the women, land, trees and
water, and therefore I was able to divide the sin among them.</strong> But
now if I kill Vṛtrāsura, another brāhmaṇa, how shall I free myself
from the sinful reactions? <a href="https://www.vedabase.com/en/sb/6/13/5" rel="noreferrer"><strong>SB 6.13.5</strong></a></p>
</blockquote>
<hr>
<p><strong>And here is your answer:</strong> <br/></p>
<blockquote>
<p>शश्र्वत्कांमवरेणामहस्तुरियं जगृहु: स्त्रिय:| <br/> रजोरुपेण तास्वमहो
मासि मासि प्रदृश्यते ||९|| <br/></p>
<p>śaśvat-kāma-vareṇāṁhas turīyaṁ jagṛhuḥ striyaḥ <br/> rajo-rūpeṇa tāsv
aṁho māsi māsi pradṛśyate <br/></p>
<p><strong>In return for Lord Indra’s benediction that they would be able to enjoy lusty desires continuously, even during pregnancy for as long as
sex is not injurious to the embryo, women accepted one fourth of the
sinful reactions. As a result of those reactions, women manifest the
signs of menstruation every month.</strong> <a href="https://www.vedabase.com/en/sb/6/9/9" rel="noreferrer"><strong>SB 6.9.9</strong></a></p>
</blockquote>
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<ul>
<li>Many say Hinduism is a Way of life and there are <strong>no compulsory in following any traditions</strong>.</li>
<li>As when compared with <strong>Other religions</strong> in the world they <strong>force many rules</strong> to be followed.<br/><strong>MY QUESTION :</strong></li>
<li>Why Hinduism <strong>does not force any rules like other religion</strong> and gives us the chance to decide to follow or not follow ?</li>
<li>Are there any <strong>specific reasons for not to force us</strong> ?</li>
</ul>
| 17669 | 17665 | 5 | 2 | 17665 | 8 | Why Hinduism does not force any rules like other religions? | 3 | 17669 | <p>Religions like Christianity and Islam threaten their followers with eternal hell if they don't obey the rules. Thus these rules are commandments. There is no fear in Hinduism. The reason is that God runs the entire show in Christianity and Islam and any wrong doing is a direct offence against God. That is not the case in Hinduism. God is a non-doer and unattached to the universe.</p>
<blockquote>
<p>Resorting to Prakrti, Nature, which is My own Power, I send forth
again and again this multitude of beings that are without any freedom,
owing to Nature's sway over them. <strong>These activities do not in any
way bind Me, because I remain detached like one unconcerned in their
midst.</strong> Under My direction and control, Nature brings out this mighty
universe of living and non-living beings. Thus does the wheel of this
world revolve.</p>
</blockquote>
<p>Gita 9.8-10</p>
<p>Any wrongdoing merely adds to the stock of bad karma and is not an offence against God.</p>
<blockquote>
<p><strong>Bhakti and not fear of God</strong></p>
<p>The Bhakti of India is not like the western Bhakti. The central idea
of ours is that there is no thought of fear. It is always, love God.
There is no worship through fear, but always through love, from
beginning to end.</p>
</blockquote>
<p>The Complete Works of Swami Vivekananda, V, p300-301</p>
<p>Even the Lord does not ask Hindus to accept His teachings blindly.</p>
<blockquote>
<p>...Reflecting on this entire teaching, do as you think fit.'</p>
</blockquote>
<p>Gita 18.63</p>
|
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<p>I've found this basic definition of <em>Dīkṣā</em> though I don't know in which scripture it appears -</p>
<blockquote>
<p><em>svarupasambodhadanatmako bhedamayabandha-ksapanalaksanasca sarhskaravisesah</em> <BR> i.e. Dikshā is a particular consecration ceremony for initiation into the higher life, conferring on the initiate the gift of knowing oneself, and casting away the impurity due to the sense of difference that binds oneself. </p>
</blockquote>
<p>Going through this definition, it seems one can be initiated by oneself, without <strong>physical</strong> guru. </p>
<ul>
<li><p>So can I initiate myself, if possible how?</p></li>
<li><p>Can anyone cite the source & explanation of this verse or <strong>answer the esoteric meaning of Dīkṣā citing any good source?</strong>. </p></li>
</ul>
| 23240 | 17679 | 9 | 2 | 17679 | 6 | What is Dīkṣā (दीक्षा)? | 3 | 23240 | <blockquote>
<p>So can I initiate myself, if possible how?</p>
</blockquote>
<p>NO.
<br></p>
<p>See what Lord Shiva says on this:
<br></p>
<blockquote>
<p>VinA dikshAm na mokshah syAttaduktam shivashasane |<br> <strong>SA cha na
syAdvinAchArjya</strong> mityAchArjyaparamparA ||</p>
<p><br></p>
<p>Without initiation (VinA dikshAm) there is no liberation- this has been laid
down by the Lord. <strong>And, initiation can not be there without a Teacher (VinA AchAryajya).
Hence it comes down the line of Teachers- Parampara.</strong></p>
<p><br></p>
<p>TasmAt siddhantam samprApya sampradAyAdihetubhih |<br>
AntarenopodeshtAram mantrAh syur nishphalA yatah ||</p>
<p><br></p>
<p>Without a Teacher, all philosophy, traditional knowledge, Mantras are
fruitless.</p>
<p><strong>KulArnava Tantram Chapter 14, Verses 3,4.</strong>
<br></p>
</blockquote>
<p>So, obviously the Guru is very much needed in DikshA.</p>
<p><br></p>
<p><strong>UPDATE:</strong></p>
<p>In chapter 17 of KulArnava Tantram Lord Shiva gives Nirukti-like (etymological) definitions of several Tantrik terminologies. For DikshA the Nirukti given is as follows:
<br></p>
<blockquote>
<p>DivyabhAba pradAnAccha kshAlanAt kalmashasya cha |<br> Diksheti
kathitA sadvirbhava bandha vimochani || <br></p>
<p>Because it gives the godly state of being (<strong>Di</strong>vyabhAva), washes
away (<strong>KshA</strong>lanAt) the sin and releases from the bonds of worldly
existence, it is called DikshA. <br></p>
<p><strong>KulArnava Tantram 17.51</strong>
<br></p>
</blockquote>
<p>Also, there are several types of DikshAs. If i am to include all those details here, it would make the answer very long.</p>
|
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<p>While commenting on the verse "<strong>tasya yatha kapyasam pundarikamevamakshini</strong>" in his bhashya on the Chandogya Upanishad, Shankara describes the eyes of Ishwara as:</p>
<blockquote>
<p>eyes of that golden Purusha are like two lotuses which are red like
the nates (buttocks) of a monkey</p>
</blockquote>
<p>How does the above interpretation compare to commentaries of other Vedantins?</p>
| 17699 | 17695 | 7 | 2 | 17695 | 12 | Why did Adi Sankaracharya compare the color of Ishwara's eyes to that of monkey's nates? | 3 | 17699 | <p>First of all, <a href="http://www.sacred-texts.com/hin/sbe01/sbe01027.htm" rel="noreferrer">here</a> is the Chandogya Upanishad verse in question:</p>
<blockquote>
<p>tasya yathā kapyāsaṃ puṇḍarīkamevamakṣiṇī <br>
tasyoditi nāma sa eṣa sarvebhyaḥ pāpmabhya udita <br>
udeti ha vai sarvebhyaḥ pāpmabhyo ya evaṃ veda ॥</p>
<p>Whose eyes are like blue lotus's, his name is ut, for he has risen (udita) above all evil. He also who knows this, rises above all evil.</p>
</blockquote>
<p>Now Adi Shankaracharya interprets the word "kapyasam" in that verse as saying that the supreme lord's eyes are the color of a monkey's butt, as described in <a href="https://i.stack.imgur.com/Xjr2E.jpg" rel="noreferrer">this excerpt</a> from his Chandogya Upanishad Bhashya:</p>
<blockquote>
<p>"Kapyasa" is the "asa", seat, of the "Kapi", monkey; the term "asa" being derived from the root "asa", to sit, with the ghan affix. The term "Kapyasa" therefore stands for the part of the monkey's back on which it sits; so that when the lotus is spoken of as "Kapyasa", "monkey-seat", what is meant is that it is extremely bright (and red); so the eyes of the Solar Person also are bright red. Inasmuch as the Simile is an indirect one, - the lotus being likened to the monkey's seat, and the eyes being likened to the lotus, - it cannot be regarded as incompatible with the dignity of the subject.</p>
</blockquote>
<p>In any case, to answer your question, no, other commentators do not interpret the word "kapyasam" as referring to a monkey's butt. In fact, this verse played a major role in the history of Sri Vaishnavism. Before Ramanujacharya became a Sri Vaishnava, he was the shishya of a guru named Yadava Prakasha, who was teaching his students Adi Shankaracharya's Chandogya Upanishad Bhashya. When they got to the part of the Bhashya that we're discussing, boiling hot tears came out of Ramanujacharya's eyes. He explained "How can you compare Sriman Narayana's eyes to a monkey's butt? The Chandogya Upanishad is saying that his eyes are the color of a lotus flower kissed by the sun!" Yadavaprakasha was angered that his student was challenging him, and this created a rift between guru and shishya that ultimately led to Ramanujacharya leaving Yadava Prakasha and becoming a Sri Vaishnava.</p>
<p>In any case, here is how the Sri Vaishnava commentator Ranga Ramanuja interprets the verse in <a href="https://i.stack.imgur.com/wcQmp.jpg" rel="noreferrer">this excerpt</a> from his commentary on the Chandogya Upanishad:</p>
<blockquote>
<p>Kapi means one who drinks water (kam pibati), namely the sun. The lotus which is thrown out (asyate), that is, struck on and opened by the sun is therefore called kapyasa. The Author similarly states: "(1) Kapyasa is that which has been struck by the sun, for it is endowed with beauty; (2) or again, Kapi means one who drinks water (kam pibati), namely a stalk. Because the lotus) is seated upon a stalk, it) is called kapyasa. This is what is intended here, because the lotus seated on a stalk is more beautiful than one which has been cut off; (3) or, ka refers to water, and the root as (to sit) is preceded by the prefix api. It becomes pyasa) because there is the declaration that the grammarian) Bhaguri holds that in cases where prefixes ava- and api- are added, the first vowel is dropped. Thus) the term kapyasa means that it takes its seat on water, that is, that it lives in water." Taking into account this threefold meaning thus established for the word kapyasa) by the Author, Bhagavat Bhasyakara (= Ramanuja) stated in (his) Vedarthasamgraha" (that it means) "Having pure and large eyes like the petals of a lotus, opened by the sun's beams, and on a fine stalk, born in the deep water." But other meanings such as "like the lotus which resembles the rump of a monkey" were ignored by the Bhasyakara, since they had been ignored by the Author (Vakyakrt) as suffering from such faults as vulgarity of language.</p>
</blockquote>
<p>And it's not just people who came after Adi Shankaracharya who disagreed with his interpretation. As I discuss in <a href="https://hinduism.stackexchange.com/q/9325/36">this question</a>, one of the most important pre-Shankara Vedanta philosophers was the Vakyakara, known as Tanka or Brahmanandi. He wrote an ancient Vakya or commentary on the Chandogya Upanishad, where he analyzed the word "kapyasam" and gave six possible meanings it could have, and then rejected three of them as inappropriate to the context. <a href="https://i.stack.imgur.com/wRSlc.jpg" rel="noreferrer">This excerpt</a> from from S.S. Raghavachar's book "Ramanuja on the Upanishads" gives the six meanings:</p>
<blockquote>
<p>Sudarshana Suri, commenting on Ramanuja's explanation, observes that the Vakyakara has enumerated six interpretations of the term, "kapyasam", of which three are acceptable and three are not. All the acceptable views are here set out - opened by the sun, having stout stalks and growing in deep water. The rejected explanations suggest that it refers to the sphere of the sun, <strong>the posteriors of a monkey</strong> and a state of half-blossoming.</p>
</blockquote>
<p>So as you can see, Adi Shankaracharya adopted a meaning which the Vakyakara had earlier rejected as inappropriate to the context.</p>
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<ul>
<li>In our country <strong>Child marriages</strong> were done in <strong>Hinduism at Large Level</strong> and still continuing in a small level.</li>
<li>Many people were against this child marriage with scientific basis that it is Bad and was <strong>Banned by the government</strong> thinking that it is illegal to their Law.<br/></li>
</ul>
<p><strong>MY QUESTION :</strong></p>
<ul>
<li>Why our <strong>Anscestors</strong> followed this practice of child marriage ?</li>
<li>What was the <strong>True Reason Behind Child Marriage</strong> as said in our scriptures ?</li>
</ul>
| 18602 | 17704 | 9 | 2 | 17704 | 8 | What was the true reason behind the practice of Child Marriage? | 3 | 18602 | <p>See similar <a href="https://hinduism.stackexchange.com/questions/10018/what-is-the-recommended-age-for-marriage-for-girls-as-per-shastra">question</a> and reference from <a href="http://www.sacred-texts.com/hin/manu/manu09.htm" rel="nofollow noreferrer">Manu Smriti</a></p>
<p>Of the 8 types of marriage, the first and foremost is Brahma type, where groom's family comes searching for bride, and she is given as kanyadaan to a brahmachari who has completed gurukula and done samavartana.</p>
<p>It is to be done "Pradanam prak rtoh:" - Before Rtu (menses)</p>
<p>Marriage for girl is same as Upanayana for boy - they both have to surrender to someone at age 7 - 16 - boy surrenders to guru, girl surrenders to husband. 7 is lower limit (but not hard limit, it can be done <a href="http://www.sacred-texts.com/hin/manu/manu02.htm" rel="nofollow noreferrer">earlier</a> for spiritually advanced aspirants) , 16 is upper limit, according to shastras, for both upanayana & marriage. Beyond this, it loses both effectiveness and charm.
There are prayaschittas for late doing too, but don't know how many people do it, or how useful it is.</p>
<p>Source - <a href="http://kamakoti.org/hindudharma/part18/chap5.htm" rel="nofollow noreferrer">http://kamakoti.org/hindudharma/part18/chap5.htm</a> , and other chapters dealing with age of marriage, and why 'progressive' thinkers tried to increase age of marriage, and how Britishers passed law to enact Sarda act even though opinion among people was split 50-50.<br />
Even on this site, 'forward' thinkers are going to post comments arguing against this saying it goes against 'Constitution', which was a document copied from constitutions of various countries, written within past 100 years, in mlechha basha, with little consideration for Bharatha Kalachaar and her ancient Dharma Shastras.</p>
<p>As I mentioned in a comment above, Child marriage does not mean child-physical relations (aka pedophilia). The girl is only sent to husband's home after puberty. Also this is not like modern day 'grooming' where the sole purpose of older men is lust.</p>
<p>You have to build a protective wall around the heart before lust enters it, that is the reason for doing upanayana and marriage before puberty. But nowadays most people don't follow this - boys get upanayana at age 24 and girls marry at age 24.</p>
<p>You can clearly see lustful consequences in society today of not following both above practices.</p>
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<p>Many people cite the example of the Pandavas hunting deers to prove that its ok for the Kshatriyas (& the Kingly classes) to hunt.</p>
<p>1) But are there any Scriptures which explicitly say that Kings and Kshatriyas are allowed to hunt?</p>
<p>2) And how do they (the Scriptures) justify the act which is, needless to say, cruel.</p>
<p>In case of animal sacrifices. its stated (for example in Manu Smriti & in several other Scriptures) that since, the sacrifice is being done for the benefit of the whole world (including that of the animal which is being sacrificed), that killing is not "killing" and it does not incur any sin. That's understandable, but how is killing innocent animals for pleasure and pastime justified in the Scriptures? And how does the act benefit anyone?</p>
<p>What the Manu Smriti says, is quite the opposite though, that is, for the Kings, hunting is one of the vices.</p>
<blockquote>
<p>7.47. <strong>Hunting</strong>, gambling, sleeping by day, censoriousness, (excess with) women, drunkenness, (an inordinate love for) dancing, singing,
and music, and useless travel <strong>are the tenfold set (of vices) springing
from love of pleasure.</strong></p>
</blockquote>
<h1>EDIT</h1>
<blockquote>
<p>By killing all sorts of forest-ranging deer, one should remain fasting
for three nights and recite the AgniMantrams.</p>
<p><strong>~Samvarta Smriti; 1-143</strong></p>
</blockquote>
| 17741 | 17739 | 9 | 2 | 17739 | 11 | Which scriptures say that the Kings and Kshatriyas are allowed to hunt animals? | 3 | 17741 | <p>Bhishma says this to Yudhishthira in Mahabharata Book 13 of Anushasana parva Chapter CXVI <a href="http://www.sacred-texts.com/hin/m13/m13b081.htm" rel="noreferrer">http://www.sacred-texts.com/hin/m13/m13b081.htm</a></p>
<blockquote>
<p>"Bhishma said, 'It is even so, O mighty-armed one, as thou sayest. There is nothing on earth that is superior to flesh in point of taste. There is nothing that is more beneficial then flesh to persons that are lean, or weak, or afflicted with disease, or addicted to sexual congress or exhausted with travel. Flesh speedily increases strength. It produces great development. There is no food, O scorcher of foes, that is superior to flesh. But, O delighter of the Kurus, the merits are great that attach to men that abstain from it. Listen to me as I discourse to thee on it. That man who wished to increase his own flesh by the flesh of another living creature is such that there is none meaner and more cruel than he. In this world there is nothing that is dearer to a creature than his life. Hence (instead of taking that valuable possession), one should show compassion to the lives of others as one does to one's own life. Without doubt, O son, flesh has its origin in the vital seed. There is great demerit attaching to its eating, as, indeed, there is merit in abstaining from it. One does not, however, incur any fault by eating flesh sanctified according to the ordinances of the Vedas. The audition is heard that animals were created for sacrifice. They who eat flesh in any other way are said to follow the Rakshasa practice. <strong>Listen to me as I tell thee what the ordinance is that has been laid down for the Kshatriyas. They do not incur any fault by eating flesh that has been acquired by expenditure of prowess. All deer of the wilderness were dedicated to the deities and the Pitris in days of old, O king, by Agastya. Hence, the hunting of deer is not censured. There can be no hunting without risk of one's own life. There is equality of risk between the slayer and the slain. Either the animal is killed or it kills the hunter. Hence, O Bharata, even royal sages betake themselves to the practice of hunting. By such conduct they do not become stained with sin. Indeed, the practice is not regarded as sinful.</strong> There is nothing, O delighter of the Kurus, that is equal in point of merit, either here or hereafter, to the practice of compassion to all living creatures</p>
</blockquote>
<p>So Kshatriyas are allowed to hunt all wild deer species so as to eat their meat which they acquire at risk to their lives. </p>
<ol>
<li>Hunting of animals whose meat you don't plan to eat would not be allowed.</li>
<li>Hunting should involve risk to hunter's life, so hunting using traps, dogs and modern rifles etc which keep hunters safe would not be allowed.</li>
</ol>
<p>Justification for this act are twofold.
1. All wild deer have been dedicated to devas and pitris in ancient times, so hunting them is same as sacrificing them in vedic ritual as far as its sinfulness is concerned.
2. Risk taking during hunting tests kshatriya's prowness. This is probably most close to battle situation kshatriya will come without actually doing battle and killing other humans. Hunting would test and train Kshatriya's courage , athletic abilities and ability to think on one's feet. This was probably best way to stay sharp and trained during peace times. </p>
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|
<p>I found many anti-women verses in "so called" Sanyasa-upanishads. I am disappointed to see such hatred and prejudice towards women. Women are compared with objects, animals and what not ! This is also evident from the lifestyle of many of these Sanyasins. They even forbid them to talk to a Woman ! This is nothing but suppressed desires making one's mind psychologically abnormal and insecure. It also shows insecurity in their minds with regard to the sexuality.</p>
<p>Let us see some of the references below:</p>
<p>Firstly, they are denied this so called Sanyasa. Why is this so called Vedanta is only for males? Dont women need advaita for their spiritual pursuit ? What Vedanta has to do with Gender ? When it focuses on Soul ?</p>
<blockquote>
<p>‘These (the following persons) do not deserve to renounce worldly
life. A eunuch, one fallen (from right conduct), deformed person,
<strong>women</strong>, the deaf, a child, the dumb, the heretic, an emperor, a
religious student, a Vaikhanasa anchorite and a Haradvija (Kapalika?),
a hired teacher, a man without prepuce and one who does not maintain
the sacred fire, even though all these are possessed of dispassion.
Even if they adopt (the life of) renunciation they have no right to
receive (instruction in) the great Vedic texts ('Thou art That'
etc.,). Narada-Parivrajaka Upanishad 3.1</p>
</blockquote>
<p><strong><a href="http://www.vedarahasya.net/yajnaval.htm" rel="nofollow noreferrer">Yagnyavalkya Upanishad</a></strong> (is it the same yagnyavalkya of the yajur veda?)</p>
<blockquote>
<ol start="14">
<li><p>What possibly is charming in a <strong>woman</strong> who is a <strong>doll made of flesh</strong>, in a cage of limbs which is moved by machinery and who is a
conglomerate of tendons bones and joints ?</p>
</li>
<li><p>In cemeteries (situated) in remote places the same breast of a <strong>woman</strong> is <strong>eaten</strong> in due course by <strong>dogs</strong> as if it were a small morsel of food.</p>
</li>
<li><p>Having (attractive) tresses and putting on collyrium, <strong>women</strong>, difficult to touch but pleasing to the eyes are <strong>(verily) the flames of
the fire of sin and they burn men as though they were straw.</strong> (any
hidden meaning in these upanishadic sayings? I hope its quite explicit)</p>
</li>
<li><p><strong>Women</strong> pleasing and cruel, are the <strong>fuel for the hell-fires</strong>, that inflame even at a distance and though juicy (loveable) are devoid of
moisture (flavour).</p>
</li>
<li><p><strong>Silly</strong> women are the <strong>nets</strong> spread by the <strong>hunter</strong> called Cupid to entangle the bodies of men in the form of birds.</p>
</li>
<li><p>Woman is the <strong>bait</strong> stuck in the fish-hook at the <strong>string of evil propensity to catch men</strong> in the form of fish that are in the pond of
worldly life and that are active in the mud of the mind.</p>
</li>
<li><p>Enough of women to me, forever, <strong>who are the strong caskets (to preserve) all gems of evil and are the chains of misery</strong>.</p>
</li>
</ol>
</blockquote>
<p><strong><a href="http://www.advaita.it/library/sannyasa.htm" rel="nofollow noreferrer">Sanyasopanishad</a></strong></p>
<blockquote>
<ol start="97">
<li><p>(The ascetic) shall discard clarified butter like blood, taking food in one house like flesh, using cosmetics like smearing himself
with unclean things, salt and molasses like an outcaste, garment like
dirty dishes, oil bath like courting women, pleasant company of
friends like urine, desire like beef, familiar places like the hut of
an outcaste, <strong>women like snakes</strong>, gold like deadly poison, an assembly
hall like a cemetery, the capital (city) like hell and food in one
house like the balls of rice at a funeral. There is no worship of gods
(by him). Discarding the way of the world he shall become one
‘liberated while living’.</p>
</li>
<li><p>A wise man, though very old, <strong>shall not trust in women</strong> though very old. Even in very old patched garments old cloth will stick (when
stitched).( what is the purport of this upanishadic wisdom ?)</p>
</li>
</ol>
</blockquote>
<p><strong><a href="https://archive.org/stream/thirtyminorupani00xxxxuoft/thirtyminorupani00xxxxuoft_djvu.txt" rel="nofollow noreferrer">Naradaparivrajaka Upanishad</a></strong></p>
<blockquote>
<p>The ignorant man that is fond of this body, which is but a compound
of flesh, blood, the ill-smelling urine and offal, nerve, fat and
bone, i will be fond of hell too. <strong>Though there is no difference
between the women s secret parts that cannot be described by words
and an (ever) oozing tubular wound,</strong> yet through the difference of the
mind, (men are deluded). 4.29</p>
<p><a href="http://www.astrojyoti.com/naradaparivrajakaupanishad-3.htm" rel="nofollow noreferrer">IV-28</a>. Though there is <strong>no difference between the unmentionable region of women and a purified ulcer</strong>, people are generally deceived by the
difference in outlook.</p>
<p>III-71. A bedstead, white clothes, <strong>talk on women</strong>, unsteadiness,
daytime sleep and a carriage – these six cause the fall of ascetics.</p>
<p>IV-3. He shall neither <strong>converse</strong> with any <strong>woman</strong> nor remember one
seen before; he shall avoid all talks on them and never look at one
even in a picture.</p>
<p>VI-36. <strong>Conversing</strong> with <strong>women</strong>, as well as chatting with and sending
them on errands, their dance, music and laughter and scandals about
them – these (the ascetic) shall avoid.</p>
</blockquote>
<p><strong><a href="http://www.vedarahasya.net/mandbrah.htm" rel="nofollow noreferrer">Mandalabrahmana Upanishad</a></strong></p>
<blockquote>
<ol start="2">
<li>The body has five stains (viz.,) passion, anger, out-breathing, fear and sleep. The removal of these can be affected respectively by
absence of Sankalpa, forgiveness, moderate food, carefulness and a
spiritual sight of Tattvas. In order to cross the ocean of Samsara
where sleep and fear are the serpents, injury, etc., are the waves,
Trishna (thirst) is the whirlpool and <strong>wife is the mire</strong>, one should
adhere to the subtle path and overstepping Tattva and other Gunas
should look out for Taraka.</li>
</ol>
</blockquote>
<p><strong><a href="http://www.advaita.it/library/kaivalya.htm" rel="nofollow noreferrer">Kaivalyopanishad</a></strong></p>
<blockquote>
<ol start="12">
<li>With his self thus deluded by Maya or ignorance, it is he who identifies himself with the body and does all sorts of things. In the
waking state it is he (the Jiva) who attains satisfaction through the
varied objects of enjoyment, <strong>such as women</strong>, food, drink, etc.</li>
</ol>
</blockquote>
| 43228 | 17797 | 3 | 2 | 17797 | 3 | Why do sanyasa scriptures degrade women? | 4 | 43228 | <p>None of the so-called "sanyasa Upanishads" are part of the traditional orthodox Vedic canon.</p>
<p>Yajnavalkya Upanishad, Sanyasa Upanishad, Naradaparivrajaka Upanishad, etc. are very late medieval productions. That is abundantly evident from their late medieval language style as well as their utter emphasis on renunciation and sanyasa and as the quotes show, the bizarrely contemptuous words used for women.</p>
<p>The only Upanishads that are trustworthy are the classical Vedic Upanishads which all the major Vedantacharyas (Shankara, Ramanuja, Madhva, etc) have considered authoritative and referenced in their commentaries. These Upanishads are actually part of a Vedic Samhita, Brahmana or Aranyaka.</p>
<p>These are enumerated in a shloka:</p>
<blockquote>
<p>ईश केन कठा प्रश्न मुण्ड माण्डूक्य तैत्तिरी ।<br>
ऐतरेयं च छान्दोग्यं बृहदारण्यकं दशम् ॥<br><br>
Isha, Kena, Katha, Prashna, Mundaka, Mandukya, Taittiriya, Aitareya, Chandogya and Brhadaranyaka are the ten.</p>
</blockquote>
<p>In addition to the above ten, three more ancient Upanishads that occur in Vedic texts are Kaushitaki, Shvetashvatara and Mahanarayana.</p>
<p>For anyone who studies the classical Upanishads deeply, the striking feature they will note is that none of those Upanishads talk about renunciation and sanyasa. Every teacher in the Upanishads is either a Grhastha or a king. Every student in the Upanishads is either a young Brahmachari, a Grhastha or a king, including both men and women.</p>
<p>Even Yajnavalkya himself had two wives and he only says to Maitreyi (Brh. Up. 2.4.1):</p>
<blockquote>
<p>मैत्रेयीति होवाच याज्ञवल्क्यः उद्यास्यन्वा अरेऽहमस्मात्स्थानादस्मि । हन्त तेऽनया कात्यायन्यान्तं करवाणीति । <br><br>
"Maitreyi!" said Yajnavalkya, "My dear, I am about to get up and leave this place. Well, let me end your relationship with Katyayani."</p>
</blockquote>
<p>Points to note:</p>
<ol>
<li>Yajnavalkya's entry in the Upanishad begins with the name of his favourite wife.</li>
<li>He constantly addresses her as "my dear"</li>
<li>He only says that he is leaving the joint family house. There is no hint of sanyasa or the notion that being married with two wives hindered his path to knowledge.</li>
</ol>
<p>Then, further in the same section, when Maitreyi asks to be instructed in Brahman, he says to her (2.4.4):</p>
<blockquote>
<p>स होवाच याज्ञवल्क्यः प्रिया बतारे नः सती प्रियं भाषस एह्यास्सव व्याख्यास्यामि ते व्याचक्षाणस्य तु मे निदिध्यासस्वेति ।<br><br>
He said, "My dear, you have always been dear to me, and now you also speak what is dear to me. Come, sit down. I will explain (the philosophy). While I explain, please concentrate."</p>
</blockquote>
<p>So, here again, the treatment of women is so elevated and refined. And Yajnavalkya is not denigrating or insulting his wife for asking questions. He is even more pleased and enthusiastically and respectfully teaches her everything that he knows. It is an equal reciprocal relationship.</p>
<p>In Brhadaranyaka Upanishad, Brahman from its original state becomes both male and female. This also shows that enlightenment cannot be obtained by denigrating or degrading women. In 1.4.3:</p>
<blockquote>
<p>स हैतावानास यथा स्त्रीपुमांसौ संपरिष्वक्तौ स इममेवात्मानं द्वेधापातयत्ततः पतिश्व पत्नी चाभवतां तस्मादिदमर्धबृगलमिव स्व इति ह स्माह याज्ञवल्क्यस्तस्मादयमाकाशः स्त्रिया पूर्यत एव ।<br><br>
He (Brahman) was originally of the shape and size as like a woman and a man in tight embrace. He then split his own form in two, from that the husband and wife were originated. Hence, Yajnavalkya said, this body is like one half of a split pea. This space is to be filled by a woman only.</p>
</blockquote>
<p>Taittiriya Upanishad has a meditation aid as follows (1.3.3):</p>
<blockquote>
<p>माता पूर्वरूपम् । पितोत्तररूपम् । प्रजा सन्धिः । प्रजननं सन्धानम् । <br><br>
The mother is the prior form, the father is the posterior form, the progeny is the union, the act of progeny is the connection.</p>
</blockquote>
<p>So the meditation itself involves placing woman in a key position.</p>
<p>In Chandogya Upanishad chapter 4, the young boy Satyakama has only his mother as his role model for building his character with honesty and integrity. When he achieves enlightenment through the various benefactors, his Acharya tells him he shines like a Brahmajnani (4.9.2):</p>
<blockquote>
<p>ब्रह्मविदिव सोम्य भासि <br><br>
You shine like a knower of Brahman</p>
</blockquote>
<p>And after Satyakama thus became a Brahmajnani, he gets married and establishes his own Acharyakula. In the matter of one of his students, Upakosala who has served him well for 12 years but has not been graduated, his wife actually reprimands him (4.10.2):</p>
<blockquote>
<p>तं जायोवाच तप्तो ब्रह्मचारी कुशलमग्नीन्परिचचारीन्मा त्वाग्नयः परिप्रवोचन् प्रब्रूह्यस्मा इति ।<br><br>
The wife told him, "The Brahmachari has suffered enough, he has served the sacred Agnis very well. Do not let the Agnis blame you, please do graduate him."</p>
</blockquote>
<p>This episode shows how the wife was a revered respected spiritually equal partner in ancient times. Even though Satyakama is already a Brahmajnani, his wife is equally brilliant in spiritual splendor, and is not intimidated into subservience. She is bold enough and strong enough to advise even her husband.</p>
<p>All the above examples show the authentic Upanishadic viewpoint of the position of women in spiritual life. The integral worldview of Vedic philosophy does not belittle or denigrate any aspect of life because that is an unbalanced and lopsided perspective.</p>
<p>Genuine sanyasa as demonstrated by great acharyas such as Svami Vidyaranya in medieval times does not denigrate women.</p>
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<p>We know that the Vedas are authorless or <a href="https://en.wikipedia.org/wiki/Apauru%E1%B9%A3ey%C4%81" rel="nofollow noreferrer">apaurusheya.</a>. At least we believe the Vedas to be so.</p>
<p>The mantras of Vedas are revealed directly by God to some selected Rishis in a trance like state that they obtained by ascesis or tapas.</p>
<p><strong>Question :</strong></p>
<p><strong>Are there any mantras in the Veda Samhitas that confirm this "apaurusheya" nature of the Vedas?</strong></p>
<p>Note that i want mantras <strong>only from the Veda Samhitas.</strong></p>
| 18501 | 17831 | 7 | 2 | 17831 | 7 | Are there any mantra or mantras in Veda Samhitas that confirm that Vedas are apaurusheya? | 3 | 18501 | <p>I am answering for the time being only from Rig Veda. The answer may be updated in future with references from the other Vedas.</p>
<p>First of all, a Rishi is a person to whom is revealed at least one Rik mantra of the Rig Veda. The Rishi literally hears the mantra by super- physical methods in a state like trance, which he has achieved by means of tapas.</p>
<p>Now, the source of all the Rik mantras has already been declared in a Rig Veda Mandala 1 mantra as follows:</p>
<blockquote>
<p>Rcho akshare parame vyoman (1) Yasmin devA adhi visve nisheduh (2)
yastan na veda kim rchA karishyati (3)</p>
<p>................</p>
<p><strong>Riks exist in a supreme ether, imperishable and immutable (1), in
which all the Gods are seated (2)</strong> ; One who knows not that, what shall
he do with the RIk ? (3)</p>
<p><strong>RV 1.164.39</strong></p>
</blockquote>
<p>This clearly indicates that Riks are not products of a human mind. Their source is the higher ether in which all the Gods are seated. This proves the apaureshaya nature of Veda mantras.</p>
<p>However, the full-fledged apaurasheya doctrine would also require that the Rishi seeing the whole or full form of the mantra . </p>
<p>Now, this idea is not validated in Rig Veda. The revelations that are received by the Rishis come from a higher plane alright but the Rishis also transcribe these revelations in their heart.</p>
<blockquote>
<p>Eshah vah stomo maruto namsvan (1), hridA tashto manasAdhyAyi devAh
(2).</p>
<p>..................</p>
<p>O Maruts, the hymn of your affirmation (stoma), is fraught with my
obeisance (1), <strong>It was framed by the heart, it was established by the
mind,</strong> O ye Gods (2).</p>
<p><strong>RV 1.171.2</strong></p>
</blockquote>
<p>RV 1.67.4 also states that the mantra is crafted or formed (tashtam) in the heart.</p>
<p><strong>Abbreviations:</strong></p>
<p>RV 1.171.2 ----> Rig Veda Samhita, Mandala 1, Sukta 171, Mantra 2.</p>
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<blockquote>
<p>Janmanā jāyate śūdraḥ saṁskārad bhaved dvijaḥ</p>
</blockquote>
<p>This is the <a href="https://vaniquotes.org/wiki/Everyone_is_born_sudra._But_if_one_does_not_accept_the_samskaras,_he_remains_a_sudra,_not_that_sudras_are_not_allowed_to_take_samskara" rel="noreferrer">verse</a> in question which means:</p>
<blockquote>
<p>Everyone is born a shudra and by samskara one upgrades to dvija status.</p>
</blockquote>
<ol>
<li><p>Is it the Bhagavata Purana that contains this verse? If not which scripture contains it?</p></li>
<li><p>What was the context in which it was said?</p></li>
</ol>
| 17885 | 17882 | 24 | 2 | 17882 | 31 | Which scripture is the source of the verse "janmana jayate shudrah.. " (everyone is born a shudra)? | 4 | 17885 | <p>No this shloka is not from Shreemad Bhagvat Purana.</p>
<p>This shloka is given in <strong>Skanda Purana Vol.18 Book VI , Nagar Kanda , Chapter 239 , ( Efficacy of Adoration , Penance etc.) Verse 31-34</strong> </p>
<blockquote>
<p>जन्मना जायते शूद्रः संस्कारात् द्विज उच्यते।<br> शापानुग्रहसामर्थ्यं
तथा क्रोधः प्रसन्नता ।|31-34||</p>
<p>31 : <strong>A Man is no better than a sudra at his birth</strong> .He is called
Brahmana (Twice Born) due to the consecration. The ability to curse
and to bless, the state of being angry and pleased and the status of
being the foremost in all three worlds occur only in Brahmana </p>
</blockquote>
<p>This chapter is about adoration of Lord Vishnu is performed by means of Sixteen Upacharas. (Shodasopachara puja) (षोडशोपचार पूजा). This shloka is used in context of Achamana ,Yajnopavita , Dvija's. But the specific chapter talks about Devotion , Chatrumas puja and Panchyatana puja.</p>
<blockquote>
<p><hr><a href="https://i.stack.imgur.com/9ELW8.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/9ELW8.jpg" alt="enter image description here"></a></p>
</blockquote>
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<ul>
<li>Each of the previous yugas have stories like Sages, Rishis, or Muni <strong>cursing or giving Boon</strong>.</li>
<li>It is also said they possess magical powers and now there are <strong>no magic or powers seen in daily life</strong>.</li>
</ul>
<p><strong>QUESTION:</strong></p>
<ul>
<li>Why are miracles not seen or don't occur in Kali Yuga?</li>
</ul>
| 17941 | 17930 | 15 | 2 | 17930 | 12 | Why doesn't Miracles occur in Kali Yuga? | 5 | 17941 | <p>As per <a href="https://en.oxforddictionaries.com/definition/miracle" rel="noreferrer">oxford dictionary</a>, <strong>Miracle</strong> is 'an extraordinary and welcome event that is not explicable by natural or scientific laws and is therefore attributed to a divine agency'.</p>
<p>If we go by above definition, there are many such events happened in Kali Yuga too. Books by recent Yogis or Swamis narrate many such episodes. You also mentioned in your question, "now there are no magic or powers seen day to day". Such "magical powers" are possessed by few Yogis. I quote few incidents from books I read.</p>
<ol>
<li><strong>Miracles performed by Neem Karoli Baba:</strong></li>
</ol>
<p><a href="https://en.wikipedia.org/wiki/Neem_Karoli_Baba" rel="noreferrer">Neem karoli Baba</a> was ardent devotee of Lord Rama and used to chant Rama nama always. Here are some of his powers or miracles he preformed which are mentioned in Book, <a href="http://www.amazon.in/Living-Himalayan-Masters-Rama-Swami/dp/0893891568" rel="noreferrer">Living with Himalayan Masters</a> by Swami Rama.</p>
<blockquote>
<p>One day a pharmacist was delivering some powder from Talital to
Malital. He was a devotee of Neem Karoli Baba, so he stopped to see
him on the way. I was also there. <br></p>
<p>Baba said, “I’m hungry. What is
that you are carrying?” The pharmacist said, “This is arsenic. Wait
and I will bring some food for you.” But Baba snatched the powder from
him and ate a handful. Then he asked for a glass of water. The
pharmacist thought he would die from the poison, but the next day he
was quite normal.</p>
</blockquote>
<p>He also ate continuously all day 40 times.</p>
<blockquote>
<p>One day I thought, “Let me see how many times he can eat.” That day he
took forty meals at various houses. He was eating the whole day. We
wanted to know about his powers, and he knew what we wanted. So when
anyone brought food before him, he ate. They would ask, “Will you
eat?” And he would say, “Okay.” He went on eating all day. Finally I
came and said, “You have eaten enough.” He said, “Oh, have I?” I said,
“Yes!” In such a high state one becomes like a child. He is not fully
aware of mundane things, but he is constantly aware of the Truth.</p>
</blockquote>
<p>Swami Rama lived in Himalayas meeting various Yogis with supernatural powers. He described many such miracles in his book "<strong>Living with Himalayan Masters</strong>".</p>
<ol start="2">
<li><strong>Giri Bala- Women Yogi who never eats</strong>:</li>
</ol>
<p>Paramahamsa Yoganada, in his famous book <a href="https://en.wikipedia.org/wiki/Autobiography_of_a_Yogi" rel="noreferrer">Autobiography of Yogi</a>, mentions many miracles. One such miracle is about Giri Bala who never ate anything in her life.</p>
<blockquote>
<p>"Sir, we would like to know more of the fasting saint."</p>
<p>"Her name is Giri Bala," I informed my companions. "I first heard
about her years ago from a scholarly gentleman, Sthiti Lal Nundy. He
often came to the Gurpar Road home to tutor my brother Bishnu."</p>
<p>"'I know Giri Bala well,' Sthiti Babu told me. 'She employs a certain
yoga technique which enables her to live without eating. I was her
close neighbor in Nawabganj near Ichapur (in West Bengal). I made it a point to
watch her closely; never did I find evidence that she was taking
either food or drink. My interest finally mounted so high that I
approached the Maharaja of Burdwan and asked him to conduct an
investigation. Astounded at the story, he invited her to his palace.
She agreed to a test and lived for two months locked up in a small
section of his home. Later she returned for a palace visit of twenty
days; and then for a third test of fifteen days. The Maharaja himself
told me that these three rigorous scrutinies had convinced him beyond
doubt of her non-eating state.'</p>
</blockquote>
<ol start="3">
<li><strong>Maheswaranath Babaji meeting Sarpa from Sarpa Loka</strong>:</li>
</ol>
<p><a href="https://en.wikipedia.org/wiki/Sri_Madhukarnath" rel="noreferrer">Sri M</a> went to Himalayas to find his Guru <a href="https://en.wikipedia.org/wiki/Mahavatar_Babaji" rel="noreferrer">Mahavatar Babaji</a> who taught him in his previous birth. He encounters Maheswaranth Babaji, direct disciple of Mahavatar Babaji in Uttarakhand. Madhukarnath also mentions many miracles in his book, <a href="https://www.amazon.in/Apprenticed-Himalayan-Master-Yogis-Autobiography-ebook/dp/B007F2I3F0" rel="noreferrer">Apprenticed to Himalayan Master</a>. Here is one such incident.</p>
<blockquote>
<p>A strange spectacle unfolded before my astounded eyes. The rumbling
had stopped and there was utter silence. The fireball, which was about
two feet in diameter, split vertically into two, and out of it emerged
something that caused goose pimples all over my body. It was a large
snake, with a hood like a cobra, glowing electric blue, as if made of
a transparent, violet, glass like material, with electric filaments
lit inside. The snake-like creature’s eyes glowed, and it hissed
softly.</p>
<p>My fear vanished the moment I saw the creature bend down and
touch Babaji’s feet with its hood. Babaji blessed it by touching its
head with his right hand, and then did something, which for a second,
made me wonder if what I was seeing was a silly dream, or reality. He
hissed in reply. The blue cobra straightened up and sat facing Babaji.
A hissing conversation went on for quite some time. Then Babaji said,
“Madhu, come forward and see the deputy chief of the Sarpa Loka.” I
moved forward and carefully sat behind Babaji. The snake hissed.
Babaji said, “Bow down to Nagaraj.” I bowed low before the snake. At
close quarters, I could see that he was quite big and had intelligent
sparkling eyes. The snake hissed and touched my head with his forked
tongue. I found that I was not the least bit frightened, although I
could feel a mild electric shock passing through my body.</p>
<p>Then
abruptly, it slithered back into the globe, the two halves of which
clicked shut, and with a rumbling sound, the globe took off and soon
vanished in the clouds. I could not but ask Babaji to explain.
“Babaji,” I said, “I deserve an explanation. If I said this to
anybody, they would think I am utterly crazy, or that I am concocting
some kind of fiction, so I shall keep this to myself. But please,
explain to me.”</p>
</blockquote>
<p>To this, Babaji says there was stellar system in Milkyway where Sarpa Loka exists. Nagas encountered with humas when people were evolved mentally through Yoga. He says when people became selfish Nagas stopped contacting with people of earth and went to NagaLoka.</p>
<p>Though these all appear as miracles, in reality they all can be explained by Yoga or by sastras (scriptures) derived from Vedas. Paramahamsa Yoganada explains science behind these miracles in <strong>Chapter 30 "Laws of Miracles"</strong> in his book <strong>Autobiography of a Yogi</strong>.</p>
<p>Apart from Miracles mentioned in books, they are also miracles happened very recently, such as <a href="https://www.youtube.com/watch?v=psT_-i9NtQ4" rel="noreferrer">strange Light caught</a> before <strong>Utsava Murthi of Venkateswara in Tirupati Brahmotsavams</strong>. We may infer (from Chapter 30 of Autobiography of a Yogi) that light could be any Deva or creator Brahma in their Sookshma Sareera (Subtle body) who usually come there to perform <em>utsavam</em> (celebration) for Lord Venkateswara (Vishnu).</p>
<p>You can read above mentioned books to know more about miracles performed by various Yogis.</p>
<p>As a sidenote, Siddhis (supernatural powers) acquired by Yoga shouldn't become obstacles in our quest to find the Ultimate truth (Brahman).</p>
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