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<p>Karna is my role model, I keep on reading about him but I am unable to find the moment of his death, I also read that Lord Krishna tested him when he was on deathbed, I would like to know what exactly happened?</p>
<p>Thanks in advance!!!</p>
| 18005 | 17962 | 3 | 2 | 17962 | 6 | How did the death of Karna happen? | 3 | 18005 | <p>Detailed story related to Karna death can be read in <a href="http://www.sacred-texts.com/hin/m08/m08090.htm" rel="noreferrer">Mahabharata, Karna Parva, Section 90</a> and <a href="http://www.sacred-texts.com/hin/m08/m08091.htm" rel="noreferrer">Mahabharata, Karna Parva, Section 91</a>.</p>
<p>Krishna testing Karna at time of death is not mentioned in Mahabharata. Karna's last moment is described in <a href="http://www.sacred-texts.com/hin/m08/m08091.htm" rel="noreferrer">Mahabharata, Karna Parva, Section 91</a> as follows:</p>
<blockquote>
<p>Meanwhile the diadem-decked and high-souled Arjuna, recovering his senses, took up a shaft, fatal as the rod of Death, and called anjalika. Then Vasudeva, addressing Partha, said, "Cut off with thy arrow the head of this enemy of thine, viz., Vrisha, before he succeeds in getting upon his car." Applauding those words of the lord Vasudeva, and while the wheel of his enemy was still sunk, the mighty car-warrior Arjuna took up a razor-headed arrow of blazing effulgence and struck the standard (of Karna) bearing the elephant's rope and bright as the spotless sun. That standard bearing the device of the costly elephant's rope, was adorned with gold and pearls and gems and diamonds, and forged with care by foremost of artists excelling in knowledge, and possessed of great beauty, and variegated with pure gold. That standard always used to fill thy troops with high courage and the enemy with fear. Its form commanded applause. Celebrated over the whole world, it resembled the sun in splendour. Indeed, its effulgence was like that of fire or the sun or the moon. The diadem-decked Arjuna, with that razor-headed shaft, exceedingly sharp, equipped with wings of gold, possessed of the splendour of fire when fed with libations of clarified butter, and blazing with beauty, cut off that standard of Adhiratha's son, that great car-warrior. With that standard, as it fell, the fame, pride, hope of victory, and everything dear, as also the hearts of the Kurus, fell, and loud wails of "Oh!" and "Alas!" arose (from the Kuru army). Beholding that standard cut off and thrown down by that hero of Kuru's race possessed of great lightness of hand, thy troops, O Bharata, were no longer hopeful of Karna's victory. Hastening then for Karna's destruction, Partha took out from his quiver an excellent Anjalika weapon that resembled the thunder of Indra or the rod of fire and that was possessed of the effulgence of the thousand-rayed Sun. Capable of penetrating the very vitals, besmeared with blood and flesh, resembling fire or the sun, made of costly materials, destructive of men, steeds, and elephants, of straight course and fierce impetuosity, it measured three cubits and six feet. Endued with the force of the thousand-eyed Indra's thunder, irresistible as Rakshasas in the night, resembling Pinaka or Narayana's discus, it was exceedingly terrible and destructive of all living creatures. Partha cheerfully took up that great weapon, in the shape of an arrow, which could not be resisted by the very gods, that high-souled being which was always adored by the son of Pandu, and which was capable of vanquishing the very gods and the Asuras. Beholding that shaft grasped by Partha in that battle, the entire universe shook with its mobile and immobile creatures. Indeed, seeing that weapon raised (for being sped) in that dreadful battle, the Rishis loudly cried out, "Peace be to the universe!" The wielder of Gandiva then fixed on his bow that unrivalled arrow, uniting it with a high and mighty weapon. Drawing his bow Gandiva, he quickly said, "Let this shaft of mine be like a mighty weapon capable of quickly destroying the body and heart of my enemy, if I have ever practised ascetic austerities, gratified my superiors, and listened to the counsels of well-wishers. Let this shaft, worshipped by me and possessed of great sharpness, slay my enemy Karna by that Truth." Having said these words Dhananjaya let off that terrible shaft for the destruction of Karna, that arrow fierce and efficacious as a rite prescribed in the Atharvan of Angiras, blazing with effulgence, and incapable of being endured by Death himself in battle. And the diadem-decked Partha, desirous of slaying Karna, with great cheerfulness, said, "Let this shaft conduce to my victory. Shot by me, let this arrow possessed of the splendour of fire or the sun take Karna to the presence of Yama." Saying these words, Arjuna, decked with diadem and garlands, cherishing feelings of hostility towards Karna and desirous of slaying him, cheerfully struck his foe with that foremost of shafts which was possessed of the splendour of the sun or the moon and capable of bestowing victory. Thus sped by that mighty warrior, that shaft endued with the energy of the sun caused all the points of the compass to blaze up with light. With that weapon Arjuna struck off his enemy's head like Indra striking off the head of Vritra with his thunder. Indeed, O king, with that excellent Anjalika weapon inspired with mantras into a mighty weapon, the son of Indra cut off the head of Vaikartana in the afternoon. </p>
</blockquote>
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<p>Like there is no difference in Vishnu, Krishna, Raama, NriSimha and other manifestation. But sometime Bhairavanatha appears a little different from Lord Shiva, as if He is a part incarnation of Lord Shiva. Is Bhairavanatha completely same as Shiva or is He a part incarnate?</p>
| 18148 | 18145 | 11 | 2 | 18145 | 6 | Is Lord Bhairava same as Lord Shiva, or are they a little different? Is Bhairava a part incarnation or complete Shiva? | 4 | 18148 | <p>Lord Shiva took his fifth incarnation as Bhairav and his Shakti was called 'Bhairavi'.
So he is incarnation of shiva .</p>
<p>An incarnation may not be same as the one who is taking avatar like narsimha is not like how lord Vishnu is shown.</p>
<p>Shiva Purana says in</p>
<blockquote>
<p>1.1.7 Shiva Obliges Brahma Nandikeshwar continuing with the tale said: "After according same status to Vishnuji as that of his own,
Lord Shiva opened his third eye from it manifested 'Bhairav'. He
ordered Bhairav to kill Brahmaji. Bhairav severed the fifth head of
Lord Brahma with his sword. Brahmaji became very terrified. He was
trembling in fear. Lord Vishnu felt pity on his condition and
requested Lord Shiva to forgive him.</p>
</blockquote>
<p>and here</p>
<blockquote>
<p>1.3.16 The first incarnation of Lord Shiva was as Mahakal and his corresponding Shakti was called Mahakali.
His second incarnation is Tar and his Shakti was called ‘Tara’.
The third incarnation is Bhuvaneshwar and his Shakti was called ‘Bhuvaneshwari’.
Fourth incarnation as ‘Shodash’ and his Shakti was called ‘Shodashi’ or ‘Shri’.
Fifth incarnation as Bhairav and his Shakti was called ‘Bhairavi’.
Sixth incarnation of Lord Shiva is famous as ‘Chhinamastak’ and his Shakti by the name of ‘Chhinamasta.
Seventh incarnation as ‘Dhoomvan’ and his Shakti was known as ‘Dhoomvati.
Eighth incarnation was as Baglamukh and his Shakti as Baglamukhi.
Nineth incarnation of lord Shiva became famous as Matang and his Shakti as ‘Matangi’.
Tenth incarnation as ‘Kamal’ and his Shakti as Kamala.</p>
</blockquote>
<p>by the way while searching for Partial incarnation I could only find Ashwathama as partial Incarnation which is mentioned here</p>
<blockquote>
<p>1.3.29
Indra went to Arjuna in the guise of a celibate and asked about the purpose for which he was doing penance. Arjuna told him that he wanted to defeat the Kauravas. Indra then told Arjuna that it was not in his capacity to help him achieve victory over the Kauravas, because of Aswatthama who was a partial incarnation of lord Shiva.</p>
</blockquote>
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<p>What is the significance of Jyotirlinga?
Are these temples or just ling placed on ground?
Also why there are only 12 Jyotrilinga? Also at specific places only?</p>
| 18196 | 18180 | 5 | 2 | 18180 | 5 | What is the significance of jyotirlinga? | 3 | 18196 | <p>The significance is that all the 12 Jyotirlingas are <a href="https://en.wikipedia.org/wiki/Swayambhu" rel="nofollow noreferrer">Swayambhu</a> or self- manifested or self- existent. They are not man made or krittima. So, they represent Lord Shiva fully. And their greatness is unmatched.</p>
<p>In MatrikA Bheda Tantram, Lord Shiva says that in Kailasa there exists a Jyotirmaya lingam (or Jyotirlingam ) ( which is of course inaccessible to human beings ) , similarly on earth a corresponding lingam exists in Visweswara KAsi. And, similarly there 11 others at different places of India.</p>
<p>We can't see the most divine lingam that is there on the Kailasa mountain but we can definitely see ( & pray to ) the lingam ( that is in KAsi ) which Lord Shiva says as being representing the one-sixteenth potency of the Kailasa lingam. </p>
<p>So, this gives us a rough idea of the divinity and the unmatched greatness of the Jyotirlingams that are found earth and in particular that of the KAsi lingam.</p>
<blockquote>
<p>Sri Shiva Uvacha:</p>
<p>YathA Jyotirmayam Lingam KailAsha Shikhare Mama | Tasyaiva
ShodashAnsaikah KAshyAm Visweswarah Stithaha ||</p>
<p>Lord Shiva said:</p>
<p>( Hey Parameswari ), Just like there is a Jyotirmaya Lingam on top of
Kailasa there is a Lingam at <a href="https://en.wikipedia.org/wiki/Kashi_Vishwanath_Temple" rel="nofollow noreferrer">Visweswara Kasi</a> , which is of one
sixteenth potency of the lingam at Kailasa.</p>
<p><strong>MAtrikA Bheda Tantram, Chapter 8, Verse 4.</strong></p>
</blockquote>
<pre><code>Are these temples or just ling placed on ground?
</code></pre>
<p>These lingas came first, then came the temples and holy kshetras associated with them. So, the temples were built later.</p>
<p>The stories associated with these Jyotirlingams are found in several Puranas and i have seen questions and answers on quite a few of them on this site. So you can do a search.</p>
<p>Now, as to why there are exactly 12 such Jyotirlingams on earth and not one less or one more , i can't answer. But even i want to know the reason.</p>
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<p>In 34th verse in 109 sarga of ayodhya kanda in valmiki Ramayana, the words यथा हि चोरः स तथा हि बुद्ध | appear. My question here is how did Buddha come to be referenced in Treta yuga? </p>
| 18299 | 18202 | 7 | 2 | 18202 | 11 | Did Rama really call Buddha as a thief? | 3 | 18299 | <p>First of all, <a href="http://www.valmikiramayan.net/utf8/ayodhya/sarga109/ayodhya_109_frame.htm" rel="noreferrer">this translation</a> translates the word buddah in the literal meaning of intellection, rather than the name of the founder of Buddhism:</p>
<blockquote>
<p>It is an exact state of the case that a <strong>mere intellection</strong> deserves to be punished as it were a thief and know an atheist to be on par with a mere intellectual. Therefore he is the most suspectable and should be punished in the interest of the people. In no case should a wise man consort with an atheist.</p>
</blockquote>
<p>Second of all, Buddha got refer to the previous Buddha incarnation that Vishnu took to lead the Asuras astray in Tripura, rather than to Vishnu's incarnation as Siddhartha Gautama. The story of Tripura happened before the Ramayana.</p>
<p>In any case, many scholars do think this reference to Buddhism is an anachronism and that this passage is an interpolation; here's what Gaurinath Shastri says on page 29 of <a href="https://books.google.com/books?id=QYxpvZLg4hAC&lpg=PA29&dq=ramayana%20buddha%20interpolation&pg=PA29#v=onepage&q=ramayana%20buddha%20interpolation&f=false" rel="noreferrer">this book</a>:</p>
<blockquote>
<p>Traces of Buddhism cannot be found in the Ramayana and the solitary where the Buddha is mentioned is believed to be an interpolation.</p>
</blockquote>
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<ul>
<li>Karma gives the situation, parents, physical body,etc,... to a soul according to type of Karma that it accumulated.</li>
<li>Living beings face untimely death and face unexpected problems in which they didn't involve.</li>
<li>People say that these are due to their previous life's bad Karma and his <strong>age is only upto it</strong>.</li>
</ul>
<p><br/></p>
<p><strong>MY QUESTION</strong>:</p>
<ul>
<li>Does Karma of our previous lives determine the lifespan of our present birth?</li>
</ul>
| 18998 | 18301 | 9 | 2 | 18301 | 4 | Does Karma of our previous lives determine the lifetime of our present birth? | 3 | 18998 | <p>Upon doing bad karmas the jeeva first suffers the torments in hell and then , with the remnant karmas, gets born into animal or plant's yoni. Or, if it gets a human birth, then the body or mind will be diseased or deformed.</p>
<blockquote>
<p><strong>A sin, committed in a previous birth, assails people in the shape of a
disease</strong> after the termination of the sufferings in a hell. It is
dissipated by recitation etc., (5)</p>
<p>Leprosy, consumption, gonorrhoea, diarrhea, ob- struction in
urination, stone, cough, dysentery, fistula, obstinate ulcers,
inflammation of the glands, paralysis, loss of eyes, these diseases,
says the Smritis originate from the perpetration of heinous crimes. (6
7)</p>
<p>Dropsy, liver, spleen, colic, ulcer, short-breathing, dyspepsia,
fever, cold, forgetfulness, distraction of the senses, Galagraha (a
kind of disease), bloody tumour, dry spreading itch, are the diseases
begotten of minor sins ;</p>
<p>convulsive fits, appearance of circular figures of various sizes on
the body, trembling of the body, itches, elephantisis, Poondarika (a
kind of leprosy), and other diseases, originate from Unupata-sins. The
diseases of mankind, heard by [the name of] piles, originate from
Atipapa (heinous crimes). (8 la)</p>
<p>Various other diseases originate from the combination of sins. Their
symptoms and penitentiary rites should be spoken of in due order,</p>
<p><strong>Satatapa Smriti, Chapter 1.</strong></p>
</blockquote>
<p>Now, that many of these diseases can shorten lives is well-known. So, most definitely bad karmas done in our previous lives affect or influence the longevity of our current life.</p>
<p>But determine is not entirely the correct word to use. Because, we can do many things in our present life itself that will affect our longevity in either ways.</p>
<p>For example, if an ignorant (unworthy of receiving gifts) person accepts gifts of food or gold he thereby shortens his life. Also it is well known (from various scriptures) that committing adultery with another person's wife also shortens once lifetime.</p>
<blockquote>
<p>4.189. <strong>Gold and food destroy his longevity</strong>, land and a cow his body, a horse his eye (sight), a garment his skin, clarified butter
his energy, sesamum-grains his offspring.</p>
<p>4.237. By falsehood a sacrifice becomes vain, by self-complacency (the reward for) austerities is lost, <strong>longevity by speaking evil of
Brahmanas,</strong> and (the reward of) a gift by boasting</p>
<p>4.134. For in this world there is <strong>nothing so detrimental to long life as criminal conversation with another man’s wife.</strong></p>
<p><strong>Manu Smriti.</strong></p>
</blockquote>
<p>And, on the other hand, one can increase his longevity by following good conduct too.</p>
<blockquote>
<p>Manu Smriti 4.156. <strong>Through virtuous conduct he obtains long life,</strong>
through virtuous conduct desirable offspring, through virtuous conduct
imperishable wealth; virtuous conduct destroys (the effect of)
inauspicious mark</p>
</blockquote>
<p>So, it is more appropriate to use <strong>influence or affect</strong> instead of <strong>determine</strong>.</p>
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<p>I wondered if there were any relationship between those concepts.</p>
| 18330 | 18329 | 4 | 2 | 18329 | 3 | Is there any relationship between Sat, Chit, Ananda, and the Three gunas Sattva, Rajas and Tamas? | 3 | 18330 | <p>This a partial answer: </p>
<blockquote>
<p>Brahman is the relationship between Philosophy of Life and Three Gunas. It means the concept of the transcendent and immanent ultimate reality, Supreme Cosmic Spirit. </p>
</blockquote>
<p><strong>Brahman:</strong> </p>
<blockquote>
<p>The concept of God in Upanishads is the ‘Brahman’ or the Universal Soul (synonymous with The Absolute, Supreme Being or World Spirit – param-atman). Brahman is the term used to indicate pure, limitless, attribute less, universal, absolute awareness.
Thanks @The Destroyer, Brahman is Sat-Chid-Ananada which is beyond three Gunas.</p>
</blockquote>
<p><strong>Sat Chit Ananda:</strong></p>
<blockquote>
<p>Sat Chit Ananda, Sat is that never changes, Truth, Absolute Being. Chit is consciousness. Ananda is bliss. Absolute Bliss Consciousness. So this word “Sat Chit Ananda” opens to us the entire philosophy of life. “Sat Chit Ananda” and “That I am”, “That thou art”, and “all this is That”, and “That is It”. This is the story of “Sat Chit Ananda”.</p>
<p>The one point, because Absolute is a living reality, it can be equated with Chit, which is Consciousness, if it were not consciousness, it could not become an experience, and if it could not become an experience, it could not become a living reality. But we live it, we know it. And therefore, Sat is equated with Chit, and Chit equated with Ananda. Because when Sat is Chit, it is a direct experience.</p>
</blockquote>
<p><strong>Three Gunas (Sattva, Rajas and Tamas):</strong></p>
<blockquote>
<p>According to the Bhagavadgita, the gunas (the primary qualities or modes of Nature) are three in number, sattva, rajas and tamas. They exist in all, including humans, in various degrees of concentration and combination. They also exist in all objects and natural products. Hence, even the food which we eat is important if we want to cultivate good behavior. Depending upon their relative strengths and ratios, the gunas determine the nature of things, beings, their actions, behavior, attitude and attachments and their involvement with the objective world in which they live. The primary purpose of the gunas in the living beings is to create bondage, through desires for sense objects, which lead to various attachments with them and which in turn keep them bound to the world and under the perpetual control of Prakriti (7.13).</p>
</blockquote>
<p>In the fourteenth chapter of the Bhagavadgita, Lord Krishna gives us a very detailed description and definition of the three gunas, which is summarized below.</p>
<blockquote>
<ol>
<li><p>Sattva is pure, without impurities, illuminating and free from sickness. It binds the soul through attachment with happiness and knowledge (14.6).</p></li>
<li><p>Rajas is full of passion (ragatmakam) and is born out of "thrishna" (thirst or intense desire) and "sanga" (attachment). It binds the soul through attachment with action (14.7).</p></li>
<li><p>Tamas is the darkness and the crudeness in man. It is "ajnanajam" (born of ignorance) and "mohanam" (the cause of delusion). It binds the soul through recklessness, indolence and sleep (14.8).</p></li>
</ol>
<p>In the beings the three gunas compete among themselves for supremacy and try to suppress each other. Sattva predominates by suppressing Rajas and Tamas. Rajas predominates by suppressing Sattva and Tamas, and Tamas by suppressing both Sattva and Rajas(14.10).</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/1xy9f.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/1xy9f.png" alt="enter image description here"></a></p>
<p>More information check: </p>
<blockquote>
<p><a href="https://books.google.com/books?id=H7UnFB9uuLgC&pg=PA133&lpg=PA133&dq=Is%20there%20any%20relationship%20between%20Sat,%20Chit,%20Ananda,%20and%20the%20Three%20gunas%20Sattva,%20Rajas%20and%20Tamas?&source=bl&ots=Lq-vqBveIN&sig=IvM0f3GE9KFG4cq8dQF3U4Ody04&hl=en&sa=X&ved=0ahUKEwiuk6TU5vLTAhUhilQKHUgSBKAQ6AEILjAC#v=onepage&q=Is%20there%20any%20relationship%20between%20Sat%2C%20Chit%2C%20Ananda%2C%20and%20the%20Three%20gunas%20Sattva%2C%20Rajas%20and%20Tamas%3F&f=false" rel="nofollow noreferrer">enter link description here</a></p>
</blockquote>
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<p><strong>Yajur Veda 13.12,</strong></p>
<blockquote>
<p>”O king, make progress in thy duty of administration, extend happiness
to the virtuous. O terrible chastiser, burn down the irreligious foes.
O splendid person, humiliate and consume utterly like dried up
stubble, him, who encourages our foe.”</p>
</blockquote>
<p><strong>Atharva Veda 12.5.62</strong></p>
<blockquote>
<p>Rend, rend to bits, rend through and through, scorch and consume and
burn to dust, the one who rejects the Vedas</p>
</blockquote>
<p><strong>Atharva Veda 12.2.23</strong> </p>
<blockquote>
<p>He who dwells fixed in the atmosphere, smiting the blasphemers of the
god that do not sacrifice to him be reverence with ten
Sakvari-stanzas.</p>
</blockquote>
<p><strong>Atharva Veda 10.3.3</strong> </p>
<blockquote>
<p>This charm shall conquer and cast down thy foemen. Be thou the first
to slay the men who hate thee.</p>
</blockquote>
<p><strong>Atharva Veda 20.93.1</strong> </p>
<blockquote>
<p>May our hymns give you great delight. Display your bounty, Thudered.
Drive off [kill] the enemies of the Vedas.</p>
</blockquote>
<p>Everyone must kill Blaspemers:</p>
<p><strong>Rig Veda 6.72.1</strong> </p>
<blockquote>
<p>ye killed all darkness and the Gods’ blasphemers.</p>
</blockquote>
<p><strong>Srimad Bhagvatam 4.4.17</strong> </p>
<blockquote>
<p>Sati continued: If one hears an irresponsible person blaspheme the
master and controller of religion, one should block his ears and go
away if unable to punish him. But if one is able to kill, then one
should by force cut out the blasphemer’s tongue and kill the offender,
and after that one should give up his own life.</p>
</blockquote>
| 18377 | 18370 | 0 | 2 | 18370 | 14 | Is killing infidels allowed in Hindu Scriptures? | 3 | 18377 | <p><strong>No</strong> , killing of Infidels are not fully allowed in Vedas. There are some mantras in Atharva-Veda which asks god agni about destroying evil minds of foes , pardoning / Sheltering then , Welcoming those who came to ask pardon /shelter. Destroying only evil-nature or evil-mind of foes and not the people , even Atharva-Veda prays to god agni for welfare of son's and daughter's of evil-minded people and to motivate them towards good path.</p>
<p><strong>Atharva-Veda , First Kandam , Sukta 7 & 8 , YatudhanNashan Sukta.</strong></p>
<p>Atharva-Veda Samhita , Translated by Pandit ShriRam Sharma Acharya. Published by - Yuga Nirmaan Yojana , Mathura , Uttar-Pradesh , which is a hindi translation.</p>
<p>These are some of the mantras from Atharva-Veda.</p>
<blockquote>
<p>पश्याम ते वीर्यम् जातवेदा प्र णो ब्रुहि यतुधानान नृचक्ष: ।<br> त्वया
सर्वे परितप्ता: पुरस्तात त आ यन्तु प्रब्रुवाणा उपेदम ॥ 7.5॥ <br></p>
<p>O Agni you are the form of the knowledge , let us see your bright
bravery. You are the guide to whom who have lost the right way. By
your grace lead our foes to the right path. By your order, let wickedness
come here to repentance by identifying themselves.<hr></p>
<p>अयं स्तुवान आगमदिमं स्म प्रति हर्यत ।<br> बृहस्पते वशे लब्ध्वाग्निषोमा
वि विध्यतम् ॥ 8.2॥<br></p>
<p>Welcoming those wicked minded people who came here for
repentance. O guiding star! source of bright knowladge! By your grace
take them in your control. To cure them, O Agni & Soma examine them.<hr></p>
<p>यातुधानस्य सोमप जहि प्रजां नयस्व च ।<br> नि स्तुवानस्य पातय
परमक्षुतावरम् ॥8.3॥<br></p>
<p>O Soma! you let us drink the nectar of knowledge by your grace. Let the
evil-nature gets destroyed by roots, let this reach to the children
of evil-minded once & let them also be made good minded. Let the eyes be
lowered of those, who praise you.</p>
</blockquote>
<hr>
<p><strong>so from above shlokas of Atharva-Veda it is clear that vedas do not at all support/suggest the concept of infidels. It supports a Humanist approach towards enemies, evil-minded people.</strong><hr>
<a href="https://i.stack.imgur.com/5VTdn.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/5VTdn.jpg" alt="enter image description here"></a></p>
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<p>First, how is Raavana a rakshasa and a brahmin at the same time? Second, if Raavana is Brahmin, how is he the king of Lanka? Since one's caste was determined based on one's karma, I would think Raavana to be a Kshatriya by that logic.</p>
| 18374 | 18373 | 2 | 2 | 18373 | 4 | Is Raavana a rakshasa or a brahmin and how he can be a king too? | 4 | 18374 | <p>This explains it in detail:
<a href="https://www.quora.com/Is-there-any-difference-between-Asuras-and-Rakshasas-per-Hindu-mythology-Was-Ravana-an-Asura-or-a-Rakshasa" rel="nofollow noreferrer">https://www.quora.com/Is-there-any-difference-between-Asuras-and-Rakshasas-per-Hindu-mythology-Was-Ravana-an-Asura-or-a-Rakshasa</a></p>
<p>Basically, the 4 varnas (Brahmana, Kshatriya, Vaishya, Shudra) exist in every jati (deva, manushya, gandharva, rakshasa, pishacha)</p>
<p>So, we can have Deva Vaishya, manushya Kshatirya, Rakshasa Brahmana etc.</p>
<p>e.g. Ravana was Rakshasa jati & Brahmana varna. Shukracharya is Deva Brahmana. Chitrangadha is Gandharva Kshatriya.</p>
<p>Next, both birth & character determine one's varna. Normally, either one alone is not sufficient.</p>
<p>e.g. Drona was brahmana but fought in Mahabharata, Koushika was kshatriya but did severe penance for thousands of years and converted into brahmana (Vishvamitra).</p>
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<p>During the last day of Mahabharata war, Kripa accompanied Aswathamaa and helped him to execute the bloody murder of the Upapandavas and other soldiers in Pandava Army. After which there is no mention about Kripacharya in Mahabharata. What happened to him after that? The immortality conferred on him (It is well known that he is Chiranjeevi) is a blessings or curse like Aswathmaa?</p>
| 51232 | 18419 | 10 | 2 | 18419 | 1 | What happened to Kripa after Mahabharata War? | 3 | 51232 | <p>Kripacharya was blessed with longetivity till the end of the Kalpa (Chiranjeevi) and also is scheduled to become one of the Saptarishis of the next Manvantara, as I discuss in <a href="https://hinduism.stackexchange.com/a/51231/17833">this answer</a>.</p>
<br>
<p>Also, after the Mahabharata war, as discussed <a href="https://hinduism.stackexchange.com/a/18422/17833">in this answer</a>:</p>
<blockquote>
<p>Kripa was installed as the preceptor and Parikshit was made over to him as his disciple.</p>
</blockquote>
<br>
<p>But, after the decline of the Kuru dynasty, at the advent of Kaliyuga, he must have resorted to his Ashrama, as evident from this verse from the Śrīmad-Bhāgavatam Purāṇa:</p>
<blockquote>
<p><a href="https://vedabase.io/en/library/sb/8/13/15-16/" rel="nofollow noreferrer">ŚB 8.13.15-16</a></p>
<p>गालवो दीप्तिमान्रामो द्रोणपुत्र: कृपस्तथा ।<br> ऋष्यशृङ्ग: पितास्माकं
भगवान्बादरायण: ॥ १५ ॥<br> इमे सप्तर्षयस्तत्र भविष्यन्ति स्वयोगत: ।<br>
इदानीमासते राजन् स्वे स्व आश्रममण्डले ॥ १६ ॥<br></p>
<blockquote>
<p><strong>O King, during the eighth manvantara, the great personalities</strong> Gālava,
Dīptimān, Paraśurāma, Aśvatthāmā, <strong>Kṛpācārya</strong>, Ṛṣyaśṛṅga and our father,
Vyāsadeva, the incarnation of Nārāyaṇa, <strong>will be the seven sages. For
the present, they are all residing in their respective āśramas.</strong></p>
</blockquote>
</blockquote>
<br>
<h4>Thus, as per Śrīmad-Bhāgavatam, currently, Kripacharya is residing in his Ashrama (<em>but I don't know where the ashrama might be</em>) and will become a Saptarishi in the next Manvantara.</h4>
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<p>As far as I know,lusting is one of the biggest sin a person can commit.</p>
| 18456 | 18454 | 12 | 2 | 18454 | 17 | Does god know our thoughts? and is it a sin to have lustful thoughts? | 4 | 18456 | <p>Yes God knows as he is antaryami or one who resides inside us.</p>
<p>The Vedas say that the Brahman or God has entered our body and has established himself in the mind.</p>
<blockquote>
<p>Shariram brahma prAvishat.</p>
<p>...........</p>
<p>Brahman (or God) has entered our body.</p>
<p><strong>AV 11.8.30</strong></p>
<p>.................</p>
<p>Eko ha devo manasi pravishtah.</p>
<p>.............</p>
<p>The sole God (or the one God) has established himself in the mind.</p>
<p><strong>AV 10.8.28</strong></p>
</blockquote>
<p>Also, even if we think that we are talking or thinking or doing something secretly there is always a divine witness who is observing everything. So, there is nothing which we can do or even think in mind which won't be noticed by God.</p>
<blockquote>
<p>Dvau samnishadya yat mantrayete rAja tat veda varunah tritiyah .</p>
<p>..................</p>
<p>When you talk in secret, <strong>there is always the third observer, divine
observer Varuna.</strong></p>
<p><strong>AV 4.16.2</strong></p>
</blockquote>
<pre><code>As far as I know,lusting is one of the biggest sin a person can commit
</code></pre>
<p>No, that's wrong. Lust is innate in human and other beings as well. Its a natural pravritti that is born in humans everyday along with the other pravrittis like hunger, thirst, desire for sleep etc.</p>
<blockquote>
<p>Sarire JAyayate Nityam VAnchah NrinAm ChaturvidhAHa | Vubhuksha Cha
PipAsA SusupsA Cha RatisprihA ||</p>
<p>............</p>
<p>Daily these four-fold desires are born in a human
body-hunger,thirst,desire for sleep and desire for sex (RatisprihA)</p>
<p><strong>BhAvaprakash.</strong></p>
</blockquote>
<p>So, being lusty in itself is not a sin. Just like being hungry or feeling sleepy are not sins.</p>
<p>But, if afflicted by lust one cohabits with someone who's another person's wife then that is a sin. If you are hungry then that's natural order but if tormented by hunger you eat something that's forbidden in scriptures then that becomes a sin.</p>
<p><strong>Abbreviations used :</strong></p>
<p><strong>AV 11.8.30 ------> Atharva Veda Samhita, KAnda 11, Sukta 8, Mantra 30 etc</strong>.</p>
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<p>Is there a mention of World Turtle/World Elephant theory in Hindu scripture? I heard many unsourced stories about Sheshanaga or Nandi being the one holding the earth on their head/horns respectively. But I want to know from scripture point of view, who holds the earth/bhumi?</p>
| 18513 | 18503 | 9 | 2 | 18503 | 7 | What does Hindu scripture say about World Turtle/World Elephant theory? | 5 | 18513 | <p>Here are scriptural sources that describe different kinds of animals supporting the Earth:</p>
<ol>
<li><p><strong>World Elephants</strong>: In the Bala Kanda of the Ramayana, Indra steals the horse of Ashwamedha Yagna of Rama's ancestor Sagara, and so Sagara tells his sons to dig the Earth to find the horse, as described in <a href="http://www.valmikiramayan.net/utf8/baala/sarga40/bala_5F40_frame.htm" rel="nofollow noreferrer">this chapter</a> of the Bala Kanda of the Ramayana:</p>
<blockquote>
<p>"Let the earth be dug further, may safety be with you, and verily splitting open the surface of the earth you catch hold of the thief of the horse, and on achieving your purpose you may return to me." In this way Sagara ordered his sons. On catching up the words of their father, the great-souled Sagara, his sixty thousand sons rushed towards the surface of the rasaa tala, the netherworld. While digging the earth there they beheld a mountain similar easterly elephant named Viruupaaksha, which is bearing the eastern side of earth's surface on its head. Oh, Rama, the legatee of Raghu, <strong>that great easterly elephant Viruupaaksha is bearing the entire eastern earth along with its mountains and forests on its head</strong>. They circumambulated the great elephant in supplication, oh Rama, and on worshipping that elephant which is the protector of easterly direction they proceeded to netherworld duly splitting the earth. After splitting the eastern direction then they split opened the southern direction, and even in southern direction <strong>they beheld an elephant that is similar to a very great mountain, and that is sustaining southerly side of earth on its head, and on seeing that mammoth elephant of venerable character, namely Mahapadma</strong>, they went into an inordinate astonishment. On circumabulating that elephant Mahaapada in supplication, they the sixty thousand sons of great-souled Sagara scooped out the westerly direction. Even in the westerly direction those great mighty sons of Sagara beheld an <strong>infinite and mountain similar elephant of western direction, called Sumanasa</strong>. Circumabulating that elephant namely Sumanasa in western side, and even on asking about its well-being, then they reached the northern direction duly digging the earth. In the northern direction, oh, Rama, they beheld <strong>Bhadra, a snow-white elephant with an auspicious body bearing northern side of this earth</strong>. On touching that elephant reverently and also circumambulating it, those sixty thousands sons of Sagara further burrowed to the surface of the earth. The sons of Sagara have then gone to the auspicious northeast direction, iishaana digbhaaga, Shiva sthaana, and all those sons of Sagara have tunnelled the earth rancorously. The eyes of the princes are agitated in fury in construing the sage Kapila as the stealer of ritual-horse, and they furiously dashed towards him wielding crowbars, ploughs, and various trees and boulders, and shouting at him, 'stay, stay.'</p>
</blockquote>
<p>Kapila burnt the sons of Sagara to ashes, which necessitated the famous story of the descent of the Ganga. But what's relevant for our purposes is that the Earth is described as being supported by four World Elephants: Virupaksha who supports the Eastern quarter, Mahapadma who supports the Southern quarter, Sumanasa who supports the Western quarter, and Bhadra who supports the North quarter. Also, the <a href="http://www.valmikiramayan.net/utf8/baala/sarga41/bala_41_frame.htm" rel="nofollow noreferrer">next chapter</a> of the Bala Kanda of the Ramayana describes these four elephants as eloquent and revered by the gods and other beings:</p>
<blockquote>
<p>And he that resplendent Amshuman beheld one of the four directional elephant of the earth which is being venerated by gods, monsters, demons, imps, vultures and serpents.... All the elephants that safeguard the directions of earth which have the faculties of articulation and eloquence have adored Amshuman and motivated him by saying, 'you will be going from here taking the horse.' </p>
</blockquote>
<p>In any case, the four World Elephants are also described in <a href="https://www.vedabase.com/en/sb/5/20/chapter-view" rel="nofollow noreferrer">this chapter</a> of the Srimad Bhagavatam, albeit with different names:</p>
<blockquote>
<p>On the top of Lokāloka Mountain are the four gaja-patis, the best of elephants, which were established in the four directions by Lord Brahmā, the supreme spiritual master of the entire universe. The names of those elephants are Ṛṣabha, Puṣkaracūḍa, Vāmana and Aparājita. They are responsible for maintaining the planetary systems of the universe.</p>
</blockquote></li>
<li><p><strong>World Tortoise</strong>: The 8th century Hindu astronomer Lalla mentions it as one of the Puranic theories he is trying to refute in <a href="http://gdurl.com/JaoM" rel="nofollow noreferrer">this chapter</a> of his Shishyavriddhida Tantra:</p>
<blockquote>
<p>Some say that the earth is supported by a <strong>tortoise</strong>, a serpent, a boar, an elephant, or by mountain ranges.... If the earth is supported by tortoise and other things, by whom are they supported in space? If these can reman in space (unsupported), what prevents the earth from remaining thus (i.e. unsupported)?</p>
</blockquote>
<p>And it's described in <a href="http://www.sacred-texts.com/hin/db/bk09ch38.htm" rel="nofollow noreferrer">this chapter</a> of the Devi Bhagavatam:</p>
<blockquote>
<p>By Whose command the wind supports the water; the water supports the tortoise; <strong>the tortoise supports the Ananta and the Ananta supports the earth</strong>; the earth supports the oceans, mountain and all the jewels.</p>
</blockquote>
<p>But I don't know anywhere else in Hindu scripture where this notion is mentioned.</p></li>
<li><p><strong>World Serpent</strong>: This is the most common theory found in Hindu scripture. Here's how <a href="http://www.sacred-texts.com/hin/vp/vp063.htm" rel="nofollow noreferrer">this chapter</a> of the Vishnu Purana describes it:</p>
<blockquote>
<p>The extent of the surface of the earth has been thus described to you, Maitreya. Its depth below the surface is said to be seventy thousand Yojanas, each of the seven regions of Pátála extending downwards ten thousand. These seven, worthy Muni, are called Atala, Vitala, Nitala, Gabhastimat, Mahátala, Sutala, and Pátála.... Below the seven Pátálas is the form of Vishńu, proceeding from the quality of darkness, which is called Śesha, the excellencies of which neither Daityas nor Dánavas can fully enumerate.... Śesha bears the entire world, like a diadem, upon his head, and he is the foundation on which the seven Pátálas rest. His power, his glory, his form, his nature, cannot be described, cannot he comprehended by the gods themselves. Who shall recount his might, who wears this whole earth, like a garland of flowers, tinged of a purple dye by the radiance of the jewels of his crests. </p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/m01/m01037.htm" rel="nofollow noreferrer">This chapter</a> of the Adi Parva of the Mahabharata describes how Adiseshan became the supporter of the Earth. It was a duty given to him by Brahma as a result of his Tapasya:</p>
<blockquote>
<p>Then Sesha replied, 'O divine Grandsire, this is the boon desired by me; viz., may my heart always delight in virtue and in blessed ascetic penances, O Lord of all!' Brahman said, 'O Sesha, I am exceedingly gratified with this thy self-denial and love of peace. But, at my command, let this act be done by thee for the good of my creatures. Bear thou, O Sesha, properly and well this Earth so unsteady with her mountains and forests, her seas and towns and retreats, so that she may be steady.' Sesha said, 'O divine Lord of all creatures, O bestower of boons, O lord of the Earth, lord of every created thing, lord of the universe, I will, even as thou sayest hold the Earth steady. Therefore, O lord of all creatures, place her on my head.' Brahman said, 'O best of snakes, go underneath the Earth. She will herself give thee a crevice to pass through. And, O Sesha, by holding the Earth, thou shalt certainly do what is prized by me very greatly.' ... Then the elder brother of the king of the snakes, entering a hole, passed to the other side of the Earth, and holding her, supported with his head that goddess with her belt of seas passing all round.' Brahman said, 'O Sesha, O best of snakes, thou art the god Dharma, because alone, with thy huge body, thou supportest the Earth with everything on her, even as I myself, or Valavit (Indra), can.' ... The snake, Sesha, the lord Ananta, of great prowess, lives underneath the Earth, alone supporting the world at the command of Brahman. And the illustrious Grandsire, the best of the immortals, then gave unto Ananta the bird of fair feathers, viz., the son of Vinata, for Ananta's help.'"</p>
</blockquote>
<p>I'm not sure how Vishnu's bird Garuda helps Vishnu's serpent Adiseshan support the Earth though. In any case, here's how <a href="https://www.vedabase.com/en/sb/5/25/chapter-view" rel="nofollow noreferrer">this chapter</a> of the Srimad Bhaagavatam describes Adiseshan supporting the Earth:</p>
<blockquote>
<p>My dear King, approximately 240,000 miles beneath the planet Pātāla lives another incarnation of the Supreme Personality of Godhead. He is the expansion of Lord Viṣṇu known as Lord Ananta or Lord Saṅkarṣaṇa.... This great universe, situated on one of Lord Anantadeva’s thousands of hoods, appears just like a white mustard seed. It is infinitesimal compared to the hood of Lord Ananta.</p>
</blockquote></li>
</ol>
<p>So as you can see, there's many different world animal theories, and sometimes these animals are described as stacked on top of each other. In any case, some people (like ISKCON members for instance) reconcile these theories with our understanding of the world by saying that the Earth is just Jambudvipa or even just Bharatavarsha, and that it is some much larger entity, like the entire physical Universe, which is the Bhuloka carried by Adiseshan.</p>
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<p>I know God is not the greatest for an individual. There are some other persons who are even greater than God Himself like: Guru, Father and Mother. All three are considered greater than God.</p>
<p>As per my knowledge which I learned from TV serial <strong>Devo ke Dev Mahadev</strong>. In one of its episode when Shiva first meets Ganesha then He asks Ganesh that What you know about importance of Father and Mother. Then Shree Ganesh replied, my Mother told me that 3 persons matter the most in life. They are Guru, Father and Mother. Guru is greater than God Himself because God gives us life but Guru is the one who makes this life meaningful by educating us.</p>
<p>[ As per my understanding by these wordings, it's same as the mother who raises us is greater than the mother who gives birth to us. Here God gives birth but Guru helps us to raise our knowledge so that we can make this life successful. So Guru is greater than God. ]</p>
<p>But, As per the serial: <strong>Father is even greater than Guru. One father is consider as equal to 100 Gurus. But Mother's place is even higher than Father, Even greatness of 100 fathers can't match the greatness of single Mother. Hence Mother is greater than all.</strong></p>
<p>So this was Shree Ganesh's reply to Mahadev's question. As per this message, no one is greater than mother. And no service (seva) is greater than Mother's service (seva). That's why it is used to say that heaven is situated in mother's feet. This means one can easily get heaven if he gives his services to Mother's feet.</p>
<p>But one said to me that as per shastras, Guru is greater than all. This message of him is directly conflicting with my understanding.</p>
<p><strong>So who is the greatest? A Mother Or A Guru?</strong></p>
<blockquote>
<p><strong>UPDATE</strong></p>
</blockquote>
<p>I am getting some different kind of answer. So let me ask with an example.</p>
<p>As per Great Saint Kabir....</p>
<blockquote>
<p>गुरू गोविन्द दोऊ खड़े, काके लागूं पांय।<br>
बलिहारी गुरू अपने गोविन्द दियो बताय।।</p>
</blockquote>
<p>Means If Guru and Lord both is standing in front of you then whose feet you will touch first? In that case as per Saint Kabir, we must do pranam to Guru first, after Guru we should bow in front of lord. And What I am asking is, If Mother and Guru is standing in front of you then one should do pranam to whom first? What you suggest on this?</p>
| 18526 | 18512 | 9 | 2 | 18512 | 7 | Who is the greatest personality for an individual? | 5 | 18526 | <p>Mother, Father, Teacher and Guest all should be given same respect. Because they play important role at different stages of our life. <a href="https://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/d/doc79789.html" rel="nofollow noreferrer">Taittiriya Upanishad, Chapter 11</a> convey the same.</p>
<blockquote>
<p>मातृदेवो भव । पितृदेवो भव । आचार्यदेवो भव । अतिथिदेवो भव ॥ ४ ॥</p>
<ol start="4">
<li>Treat thy mother as a God; as a God treat thou thy father; as a God shalt thou treat thy teacher; thy guests as Gods shalt thou treat.</li>
</ol>
</blockquote>
<p>But as you are looking for the order of reverence, so <a href="http://www.sacred-texts.com/hin/manu/manu02.htm" rel="nofollow noreferrer">Manu Smriti, Chapter 2</a> has your answers. According to this the order is <strong>Mother > Father > Teacher</strong>.</p>
<blockquote>
<p><strong>The teacher (akarya) is ten times more venerable than a sub-teacher (upadhyaya), the father a hundred times more than the teacher, but the mother a thousand times more than the father.</strong> (145)</p>
<p>The teacher, the father, the mother, and an elder brother must not be treated with disrespect, especially by a Brahmana, though one be grievously offended (by them). (225)</p>
<p>The teacher is the image of Brahman, the father the image of Pragapati (the lord of created beings), the mother the image of the earth, and an (elder) full brother the image of oneself. (226)</p>
</blockquote>
<p>But again after some verses, teacher is glorified as supreme between these.</p>
<blockquote>
<p>The father, forsooth, is stated to be the Garhapatya fire, the mother the Dakshinagni, but the teacher the Ahavaniya fire; this triad of fires is most venerable. (231)</p>
<p>He who neglects not those three, (even after he has become) a householder, will conquer the three worlds and, radiant in body like a god, he will enjoy bliss in heaven. (232)</p>
<p>By honouring his mother he gains this (nether) world, by honouring his father the middle sphere, but by obedience to his teacher the world of Brahman. (233)</p>
</blockquote>
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<p>I came to know from <a href="https://en.wikipedia.org/wiki/Autobiography_of_a_Yogi" rel="nofollow noreferrer">Autobiography of a Yogi</a>, by Swami Yogananda that <a href="https://en.wikipedia.org/wiki/Mahavatar_Babaji" rel="nofollow noreferrer">Babaji</a> is an immortal. My questions are:</p>
<ul>
<li>What is the birthdate of Mahavatar Babaji?</li>
<li>What is the last account of babaji? I mean when he was last seen? </li>
<li>Do babaji still give visit to some?</li>
</ul>
| 18874 | 18579 | 2 | 2 | 18579 | 2 | Regarding some questions on Mahavatar Babaji | 3 | 18874 | <p>Birthdate of Mahavatar Babaji is not known, he is the immortal Siddha who is living since many centuries.</p>
<p> <a href="https://i.stack.imgur.com/9UgCU.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/9UgCU.jpg" alt="enter image description here"></a></p>
<p>Babaji's disciples call him by the name of Sri Guru Babaji, the term "Mahavatar" was coined by Paramahansa Yogananda and due to his autobiography, the name "Mahavatar Babaji" got popular instead of "Sri Guru Babaji".</p>
<p>It is well known that Lahiri Mahasaya's guru was Mahavatar Babaji who revived the lost technique of Kriya Yoga which Sri Krishna mentioned in the Bhagavad Gita 5000 years ago:</p>
<blockquote>
<p>apāne juhvati prāṇaṁ</p>
<p>prāṇe ’pānaṁ tathāpare</p>
<p>prāṇāpāna-gatī ruddhvā</p>
<p>prāṇāyāma-parāyaṇāḥ</p>
<p>apare niyatāhārāḥ</p>
<p>prāṇān prāṇeṣu juhvati [BG 4.29]</p>
<p><strong>Meaning:-</strong> 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>Babaji also had a disciple by the name of "Maheshwarnath Babaji" who himself is the guru of Sri M, a yogi who lives in Madanapalle, Andhra Pradesh. Sri M has written 2 autobiographies - the first one is "Apprenticed to a Himalayan Master" and the second one is "The Journey Continues".</p>
<p>Sri M's meetings with Mahavatar Babaji are recorded in both books. In the second book, a lot of information is available about Babaji. Sri M has mentioned about his past births, he was born as a girl 5000 years ago and met Sri Krishna who told him that he will send a great Siddha in his future life. In one of his future birth, Sri M was born in present day Jaisalmer, in that birth Sri M met Babaji for the first time. Jaisal Singh founded Jaisalmer in 1156 AD but Babaji is also known to give initiation to Adi Shankara who lived in the 8th century.</p>
<blockquote>
<p>1) What is the birthdate of Mahavatar Babaji?</p>
<p><strong>- No limiting facts about Babaji’s family or birthplace, dear to the annalist’s heart, have ever been discovered - Paramahansa Yogananda</strong></p>
<p>2) What is the last account of babaji? I mean when he was last seen?</p>
</blockquote>
<p>Babaji has never appeared in public but he is well known in yogic world. It is very much possible that while you are reading this line, someone somewhere is conversing face to face with Babaji. We'll never know as he never comes in public but many people in the past have met him like Ramakrishna Paramahamsa, Sri Yukteswar Giri, Paramahansa Yogananda and many more people.</p>
<blockquote>
<p>Do babaji still give visit to some?</p>
</blockquote>
<p>Yes. Call him with faith, he might come. Paramahansa Yogananda said:</p>
<blockquote>
<p>Whenever anyone utters with reverence the name of Babaji, that devotee attracts an instant spiritual blessing.</p>
</blockquote>
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<p>Some say that Sachi approached Vishnu to be her lover, but He refused but made her take birth as Radha in her next life. Is it true or is it some fake story created by the British?</p>
| 18612 | 18608 | 3 | 2 | 18608 | 5 | Is Sachi(Indrani), Radha, the consort of Krishna? | 3 | 18612 | <p>The story seems to be from the Panduranga Mahatmya of the Padma Purana, which tells the story of the Krishna deity of the <a href="https://books.google.com/books?id=o0_5caqiUH0C&lpg=PT13&ots=GaDpeKAvju&dq=radha%20dwaraka&pg=PT13#v=onepage&q&f=false" rel="noreferrer">Panduranga Vitthoba temple</a>. Here's how page 22 of <a href="https://books.google.com/books?id=ZznkAAAAMAAJ&q="But+Vishnu+politely+and+sincerely+rejected"&dq="But+Vishnu+politely+and+sincerely+rejected"&hl=en&sa=X&ved=0ahUKEwjKotPFmZ7UAhWF7yYKHfWvDa4Q6AEIHDAA" rel="noreferrer">this book</a> summarizes the Panduranga Mahatmya's account:</p>
<blockquote>
<p>It begins in Vaikunta. The time of action was a pleasant dusk. Sri Mahavishnu was seen absorbed then in the colourful spectacle of the west, bathed in the mellowed light of the setting Sun, caressed by cool fragrant breeze, coming over His Nandanodyan, when Sachidevi, wife of Devendra stood before him. All alone in her full splendour. Up from his dream world, he requested with all decorum due, to inform him the reason of her surprising visit, unattended by any companion. And without appointment at it. Quivering all through, as shyness enveloped her whole frame, she let out that she had been pining for amorous union with him, though she knew, it was unbecoming on her part to entertain such lewd desire and it was rather sinful too. Even though she tried all means to suppress that impious instinct, the temptation of his jaganmohanakara was irresistibly too much for her, and so there she was. But Vishnu politely and sincerely rejected her advances, as it would prove disgraceful to both. Moved by the moist eyes, he said that her desire would be fulfilled in her next birth, when he would be born as Krishna and she as Radha. Despaired Sachi devi left him at once.</p>
</blockquote>
<p>Page 907 of <a href="https://books.google.com/books?id=jJ5hAAAAIAAJ&q=panduranga+sachi&dq=panduranga+sachi&hl=en&sa=X&ved=0ahUKEwjB6LjkmJ7UAhVGNSYKHfGbC2UQ6AEIIDAB" rel="noreferrer">this book</a> claims to give an exact quote of the Panduranga Mahatmya's account:</p>
<blockquote>
<p>Once the wife of Indra, the king of gods, named Sachi, approached god Vishnu. She wanted him to fulfil her lustful desire but failed. God Vishnu, however, promised her that he would fulfil her desire in the next incarnation. Accordingly Vishnu became Krishna and Sachi became Radha. Both of them were living in Mathura. Rukhmini, the wife of lord Krishna, one day caught them sitting together and got furious. To teach a lesson to her husband she left Dwarka without anybody's knowledge. Her husband, on noticing this, started for her search. During the course of his search he came to a place called Dindeervan where he found her engaged in meditation. He also started penance. Both of them would have continued with the tapa (penance) but for the intervention of Pundlik.</p>
</blockquote>
<p>But I can't seem to find the Panduranga Mahatmya in the Padma Puranas, so it's possible that it's an interpolated section. And this whole story rests on a premise that Radha and Krishna reunited at some point in Mathura/Dwaraka, and as far as I know there's no scriptural basis for this encounter. It is mentioned in folklore though, as discussed in <a href="https://books.google.com/books?id=o0_5caqiUH0C&lpg=PT13&ots=GaDpeKAvju&dq=radha%20dwaraka&pg=PT13#v=onepage&q&f=false" rel="noreferrer">this book</a>.</p>
<p>In any case, Radha is usually not thought of an incarnation of Indra's wife Shachi, instead she's either thought of as an incarnation of Vishnu's wife Lakshmi or Vishnu's wife Niladevi, or she's conceived of as the eternal consort of Krishna in Goloka by Gaudiya Vaishnavas and others.</p>
|
|
<ul>
<li><strong>Penanace</strong> is said to be a major way to eliminate our Bad Karmas.</li>
<li>In <strong>Today's Life</strong> it is hard to do Penance for some reasons.<br/></li>
</ul>
<p><strong>MY QUESTION :</strong></p>
<ul>
<li>Is there any <strong>Other method</strong> for eliminating our Bad Karmas <strong>Equal</strong> to doing a penance ?</li>
</ul>
| 18644 | 18630 | 9 | 2 | 18630 | 5 | What is the alternate way to eliminate our Bad Karmas equal in doing Penance? | 5 | 18644 | <blockquote>
<p>Manu Smriti 11.227. By confession, by repentance, by austerity, and by
reciting (the Veda) a sinner is freed from guilt, and in case no other
course is possible, by liberality.</p>
</blockquote>
<p>So, if you are not willing to do penance or austerity then charity is the best way along with confessions and repentance. All these remove bad karmas or sins as per the above verse.</p>
<p>And, specially in Kali Yuga charity or danam is most effective as the following verse from Parashara Smriti says:</p>
<blockquote>
<p><a href="https://i.stack.imgur.com/gUHti.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/gUHti.jpg" alt="enter image description here"></a></p>
<p>Tapah Param Krita Yuge TretAyAm GyAnamuchayathe | DwApare YajnamevAhuh
DAnameva Kalau Yuge ||</p>
<p>..............</p>
<ol start="23">
<li>" Self-mortification is the rule in the Krita age ; knowledge is said (to be the same) in the Treta ; in the Dvapara, (they) say
sacrifice (to the gods to be) the sole (rule) ; <strong>and charity alone in
the Kali age.</strong></li>
</ol>
</blockquote>
<p>So, instead of adopting the other paths which were more suitable for the previous yugas, one can adopt charity as an effective measure for removing sins in the current yuga.</p>
<p>And, among all kinds of charity, one charity stands out, viz: the one called <strong>Tula Purusha</strong> which is described in the following verse :</p>
<blockquote>
<ol start="80">
<li>The chandrayana penance, the eating of unripe barley, <strong>the form of making a gift, called the Tulapurusha, [I, e., making a gift of such a
quantity of any substance as is equal in weight to a male human
being]</strong>, and the act of walking behind cows, — <strong>these put an end to all
kinds of sin</strong> ( Parashara Smriti 12-80).</li>
</ol>
</blockquote>
<p>.</p>
|
|
<p>In puranas or vedas, is there any information about gem stones?
Do people of that time used to wear these kinds of stones for the betterment of their life?</p>
| 18663 | 18646 | 8 | 2 | 18646 | 6 | is there any mention of gem stones in puranas? | 4 | 18663 | <p><strong>Yes</strong> , Gemstones very amply are discussed in Hinduism scriptures. Especially the Puranas we find very detail description of the gemstones. For example <strong>Garuda Purana Achar Kanda , chapter 68 ( Agastya Samhita ) Description of te origin of the gems in the treaties of Ratna Pariksha (test of gems ) by Holy Agastya -</strong>
mentions some of the valuable gemstones , states How to Test genuineness of gems , the rules to wear them etc. </p>
<p>These are some of the gemstones mentioned - 1) Padmaraga -2) Emerald -3) Indranila -4) Vaidurya – 5) Pusparaga -6) Diamond the Pearl -7) Karketana – 8) Pulaka -8) Rudhiraktya (blood stone)- 9) Crystal -10) Coral. </p>
<blockquote>
<p>वज्रं मुक्तमणय: सपद्मरागा: समरकता: प्रोक्ता : | <br> अपि
चेन्द्रनीलमणिवरवैदुर्या: पुष्करागाश्च: || ९ || <br> कर्केतनं सपुलकं
रुधिराख्यसमन्वित तथा स्फटिकम् | <br> विद्रुममणिश्च यत्नादुद्दिष्टं
संग्रहे तज्ज्ञनये ||१०||<br></p>
<p>Gems such as Padmaraga , the Emerald , the Indranila and Vaidurya the
Pusparaga , the Diamond the pearl , the Karketana , the Pulaka
Rudhiraktya (blood stone) the crystal and coral should be carefully
collected. Subject to the advice to the experts on the subject.</p>
</blockquote>
<hr>
<p>In the same chapter we find following description -: </p>
<blockquote>
<p>तेषु रक्षोविषव्यालव्याधिध्नान्यघहानि च | <br> प्रदुर्भवान्ति रत्नानि
तथैव विगुणानि च ||८|| <br></p>
<p>Of the gems and the precious stones , some are endured with the
virtues of expiating all sins or of acting as a prophylactic against
the effect of poison , snake bytes and diseases , while there are
others which are possessed of contrary virtues.</p>
</blockquote>
<hr>
<blockquote>
<p>प्रथमं गुणसंपदाभ्युपेतं प्रतिबद्भं | <br> समुपैति यच्चदोषम् ||<br>
अलमाभरणेन तस्य राज्ञ्नो<br> गुणहीsपि मणिर्न भुषणाय ||४२||<br></p>
<p>Diamonds are prohibited as articles of female wear , as they are
possessed of the Mystic Virtues and making them sterile and Unhappy.</p>
</blockquote>
<p>So its clear that gems posses mystic powers and people of that time used to wear these kinds of stones for the betterment of their life .<hr><a href="https://i.stack.imgur.com/yBRvn.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/yBRvn.jpg" alt="enter image description here"></a><a href="https://i.stack.imgur.com/2wBwS.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/2wBwS.jpg" alt="enter image description here"></a></p>
|
|
<p><strong>Background</strong>:</p>
<p>The question <em><a href="https://hinduism.stackexchange.com/q/3860/2995">Is the Gadhimai massacre a Hindu ritual?</a></em> has an answer which says animal sacrifice is against the Hindu principles of ahimsa while the other answer says 'Animal sacrifice is spoken of in the Vedas. It belongs to another era.' probably discouraging animal sacrifices.</p>
<p>Now since those answers were written in 2014, it appears as stated in <a href="https://en.wikipedia.org/wiki/Gadhimai_festival" rel="noreferrer">this</a> Wikipedia article this archaic Hindu ritual has been stopped for good:</p>
<blockquote>
<p>It is estimated that 50,000 animals were sacrificed during the Gadhimai festival of 2009. In 2015, Nepal's temple trust has <a href="http://www.hsi.org/assets/pdfs/gadhimai-temple-trust-statement-ram-chandra-shah.pdf" rel="noreferrer">announced</a> to cancel all future animal sacrifices at the country's Gadhimai festival.</p>
</blockquote>
<p>According to <a href="http://www.hsi.org/assets/pdfs/gadhimai-temple-trust-statement-ram-chandra-shah.pdf" rel="noreferrer">this</a> announcement:</p>
<blockquote>
<p>For generations, pilgrims have sacrificed animals to the Goddess Gadhimai, in the hope of a
better life. For every life taken, our heart is heavy. The time has come to transform an old
tradition. The time has come to replace killing and violence with peaceful worship and
celebration.</p>
<p>The Gadhimai Temple Trust hereby declares our formal decision to end animal sacrifice. With
your help, we can ensure Gadhimai 2019 is free from bloodshed. Moreover, we can ensure
Gadhimai 2019 is a momentous celebration of life.</p>
</blockquote>
<p><strong>Question</strong>:</p>
<p>Does Hindu morality come from scripture or is it the other way round?</p>
<ul>
<li><p>Scripture guiding morality:</p>
<p><a href="https://i.stack.imgur.com/7EFVg.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/7EFVg.jpg" alt="enter image description here"></a></p></li>
<li><p>(Inherent) Morality guiding our perception of scripture:</p>
<p><a href="https://i.stack.imgur.com/DOmbN.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/DOmbN.jpg" alt="enter image description here"></a></p></li>
</ul>
<p>Given the above example (animal sacrifice once done and now stopped or discouraged), it appears it's our inherent morality that's been guiding our perception of scripture. In one case, we deliberately choose to ignore animal sacrifices. In another case, it could be <a href="https://hinduism.stackexchange.com/q/18728/2995">polygamy</a>.</p>
<p>So is it correct to assume that the Hindu morality is constantly changing and beyond the scope of any one scripture including the Vedas?</p>
| 24700 | 18744 | 13 | 2 | 18744 | 6 | Does Hindu morality come from scripture or is it the other way round? | 3 | 24700 | <p>There is no consensus on this issue. Some think morality is based on scripture and others disagree.</p>
<blockquote>
<p>Bhishma said, '<strong>Some say that righteousness consists in what has been
upheld in the Srutis. Others do not agree to this.</strong> I would not
censure them that say so. Everything, again, has not been laid down in
the Srutis.’</p>
</blockquote>
<p>Mahabharata, Santi Parva, Section CIX</p>
|
|
<p>Lord Hanuman always depicted with carryinging a mace:</p>
<p><a href="https://i.stack.imgur.com/FUbNg.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/FUbNg.jpg" alt="enter image description here"></a></p>
<p>But during few conversation with our in-house user <a href="https://hinduism.stackexchange.com/users/5212/sree-charan">Sree Charan</a>, he said </p>
<blockquote>
<p>There is no explicit reference that Hanuman used Gada/mace. In Sundara Kanda(a chapter in Ramayana an epic of India), he used a iron club which he finds in Lanka instantaneously. - <a href="http://chat.stackexchange.com/transcript/message/37452999#37452999">src</a></p>
</blockquote>
<p>Which made me wonder, then how come Hanuman is always depicted with Mace/Gada as primary weapon? What is the primary weapon of Hanuman from scripture then?</p>
| 18885 | 18748 | 11 | 2 | 18748 | 9 | What is Lord Hanuman's weapon of choice from scriptures? | 3 | 18885 | <p>As we all know, Hanuman belongs to a class of being called Vānara. As
described in <a href="http://valmikiramayan.net/utf8/baala/sarga17/bala_17_frame.htm" rel="nofollow noreferrer">this</a> chapter of Balakanda, they are the attackers
using trees and rocks. Their favorite weapons are nails and claws. </p>
<blockquote>
<p>शिला प्रहरणाः सर्वे सर्वे <strong>पर्वत योधिनः</strong> || १-१७-२५ <br>
<strong>नख दन्ष्ट्र आयुधाः</strong> सर्वे सर्वे सर्व अस्त्र कोविदाः | </p>
<p>All of them are the <strong>assaulters with stones</strong>, and all are the
<strong>attackers with trees</strong>, and all have <strong>their nails and claws as their
weapons</strong>, yet all are experts in missiles. </p>
</blockquote>
<p>Here, expert in the missiles means that they are skillful in warfare and
weaponry. They know how to face missiles and weapons Yet they chose to
use nails, claws and rocks in case of war. </p>
<blockquote>
<p>ते तार्क्ष्य बल संपन्नाः <strong>सर्वे युद्ध विशारदाः</strong> |<br>
विचरन्तोऽर्दयन् सर्वान् सिंह व्याघ्र महोरगान् || १-१७-३४</p>
<p><strong>All of those who are well-versed in warfare</strong> and endowed with
the might of divine eagle Garuda, used to thwart the pride of lions,
tigers and great snakes just by their own prideful subjugation while
they move about the forests. </p>
</blockquote>
<p>In the fight between Vāli and Sugriva, it is generally depicted that
they used their golden maces to attack each other. But <a href="http://valmikiramayan.net/utf8/kish/sarga16/kishkindha_16_frame.htm" rel="nofollow noreferrer">they used</a>
fists, trees and rocks in their combat. Vāli says these words to his brother Sugriva:</p>
<blockquote>
<p>एष मुष्टिर् महान् बद्धो गाढः सुनियत अंगुलिः |<br>
मया वेग विमुक्तः ते प्राणान् आदाय यास्यति || ४-१६-२०</p>
<p><strong>Properly clenching fingers this great fist of mine</strong> is firmly clenched, and it will unclench only on taking your lives when I pitch this on you at full speed." So said Vali threateningly to Sugreeva. [4-16-20]</p>
</blockquote>
<p>Then Sugriva replied:</p>
<blockquote>
<p>एवम् उक्तः तु सुग्रीवः क्रुद्धो वालिनम् अब्रवीत् |<br>
तव च एष हरन् प्राणान् मुष्टिः पततु मूर्धनि || ४-१६-२१</p>
<p>Thus said, Sugreeva with high dudgeon said, "<strong>this fist of mine shall fall on your forehead plundering your lives</strong>." [4-16-21]</p>
<p>वृक्षैः स शाखैः शिखरैः वज्र कोटि निभैः नखैः || ४-१६-२८<br>
मुष्टिभिः जानुभिः पद्भिः बाहुभिः च पुनः पुनः |<br>
तयोः युद्द्धम् अभूत् घोरम् वृत्र वासवोः इव || ४-१६-२९</p>
<p>Among those two there happened a deadly fight time and <strong>again
using trees with branches, peaks of mountains, their own nails that are
similar to the razor-sharp edges of thunderbolts, and with fists, knees,
feet, and arms,</strong> like the fight that once chanced between demon Vritra
and Indra.</p>
</blockquote>
<p><strong>Hanuman's primary choice of weapon:</strong></p>
<p>We don't find specifically a choice of a weapon of Hanuman like sword, maces etc., he uses what he finds instantly.</p>
<ul>
<li><p>In Sundara kanda, when Hanuman fought with Kinkaras, the demon
soldiers of Ravana, he grabbed an iron rod instantaneously from the
Ashoka Garden.</p>
<blockquote>
<p>स तैः परिवृतः शूरैः सर्वतः स महाबलः |<br>
आससाद आयसम् भीमम् परिघम् तोरण आश्रितम् || ५-४२-३९<br>
स तम् परिघम् आदाय जघान रजनी चरान् |<br>
स पन्नगम् इव आदाय स्फुरन्तम् विनता सुतः || ५-४२-४० <br>
विचचार अम्बरे वीरः परिगृह्य च मारुतिः |</p>
<p>Surrounded on all sides by those strong demons, that <strong>Hanuma
endowed with a great strength seized a huge iron bar belonging to the
arched gate</strong>. Taking that iron rod, Hanuma killed the demons. That
violent Hanuma strolled in the sky, <strong>taking that iron rod in his
hand</strong>, as Garuda the eagle would carrying a serpent in its
claws.[5-39-40]</p>
</blockquote></li>
<li><p>While fighting with Prahasta's son Jambumali, Hanuma uses rocks and
Sal trees. He kills Jambumali with the same Iron rod with which he killed
thousands of soldiers.</p>
<blockquote>
<p>Hanuma, struck by those arrows, was enraged with that demon and
then saw by his side, a big rock of a very large measure. [5-44-10]</p>
<p>Seeing that work in vain, the powerful Hanuma of terrific
prowess, <strong>uprooted a very large sal tree</strong> and whirled it
around.[5-44-12]</p>
<p>Hanuma, with his body full of arrows, was highly enraged and
taking the <strong>same iron rod</strong> as well as clasping it swiftly, whirled it
around.Spinning the iron rod with a great speed, Hanuma, richly endowed
with strength and highly agitated, threw it on the broad chest of
Jamubumali. [5-44-15,16]</p>
</blockquote></li>
</ul>
<p>After this incident, Ravana sends seven sons of his minister Prahasta
and army to fight with Hanuma.</p>
<ul>
<li><p>Hanuma uses his body to fight with them now.</p>
<blockquote>
<p>That Hanuma, the annihilator of enemies, struck some with his
palms, some with his feet and some others with his fists. He tore down
some others with his nails.[5-45]</p>
</blockquote></li>
<li><p>Then Hanuman kills Ravana's army generals using various weapons like a
Sal tree, a mountain top and his body itself.</p>
<blockquote>
<p>Like a mass of lightning on a mountain, Hanuma instantaneously
fell on Durdhara's chariot, by jumping up from far above with great
speed.Losing his chariot whose axle and pole had been broken and all his
eight horses destroyed, Durdhara then dropped down, losing his life, to
the ground. [5-46-25,26]</p>
<p>Approaching a sala tree and uprooting it, that Hanuma the monkey
killed those two valiant demons(Virupaksha and Yupaksha).[5-46-30]</p>
<p>Having plucked up the <strong>top of a mountain</strong> with its various
animals serpents and trees, the heroic Hanuma the best among monkeys,
killed those two demons(Praghasa and Bhasakarna). [5-46-33]</p>
</blockquote></li>
<li><p>During his battle with Aksha Kumara, son of Ravana, he destroyed Aksha 's chariot using his palms. </p>
<blockquote>
<p>Then, the great chariot of Aksha, thus struck by the palm** and subdued by Hanuma the counsellor of Sugreeva, had its interior broken, its carriage pole loosened and its horses dead and fallen from the sky to the ground. [5-47-32]</p>
<p>Thereafter, Hanuma with his prowess equal to that of wind, approaching Aksha moving in the sky, which is often frequented by Garuda the eagle, the wind and Siddhas the ascetics endowed with supernatural powers, slowly <strong>grasped his feet firmly</strong>.[5-47-34]</p>
</blockquote></li>
</ul>
<p>In the final battle too, Hanuman used huge rocks, trees, mountain peaks to attack the demons. </p>
<ul>
<li><p>During the duel with demon Jambumali(not the son of Prahasta), he destroyed a chariot with bare hands.</p>
<blockquote>
<p>Hanuman, the son of the wind-god, ascended his chariot and soon overthrew it together with the demon, <strong>with the palm of his hand</strong>.[6-43-22]</p>
</blockquote></li>
<li><p>While fighting with the demon Dhumraksha, used trees, rocks.</p>
<blockquote>
<p>Seeing the army perturbed due to tormented by Dhumraksha, Hanuman was enraged and turned towards him, <strong>taking a gigantic rock in his hands</strong>. [6-52-27]</p>
<p>Thereafter, Hanuman the son of Maruta (the wind-god), after breaking the chariot, destroyed the demons with trunks of trees furnished with their branches.[6-52-30]</p>
<p>That Hanuman, who was endowed with an energy similar to the wind, was in no way disturbed by that blow but struck Dhumraksha on the middle of his skull with his rocky peak.[6-52-35] </p>
</blockquote></li>
<li><p>Hanuma and Neela join Angada to fight with Mahodara, Trishiras and Devantaka. Trishira and Devantaka are Ravana's sons. Hanuman kills Devantaka. </p>
<blockquote>
<p>Then, Hanuma the foremost of monkeys, while jumping up, struck on the head of Devantaka rushing upon him with <strong>his fist equal to a thunder-bolt.</strong>[6-70-24]</p>
<p>While that enraged <strong>Hanuma hurled a mountain-peak</strong>, the strong Trishira broke it into several pieces with his sharp arrows. [6-70-34]</p>
<p>Seeing that mountain-peak becoming useless, Hanuma then hurled a <strong>volley of trees</strong> towards Trishira in that battle-field.[6-70-35] </p>
</blockquote></li>
</ul>
<p>Above are only some examples of Hanuman's choice of weapons. If we search each and every chapter of YuddhaKanda, we find that he killed many demons using his nails, fists, trees and mountain peaks. Not only Hanuma, other valiant vānaras like Nala, Neela, Angada et cetera had used similar weapons like Hanuma does.</p>
<p><strong>Conclusion:</strong> Hanuma used rocks, trees and his body parts to attack his enemies(demons) in the war making them his primary weapon of choice.</p>
<blockquote>
<p><strong>How come Hanuman is always depicted with Mace/Gada as primary weapon?</strong></p>
</blockquote>
<p>Hanuman is widely known for his physical strength. The mace is also the primary weapon of some strong warriors of Mahabharata like Duryodhaa, Bhima. If we look at the picture, A mace in the hand increases an opinion that the warrior is very strong. So, this is an attempt to depict that Hanuman is a very strong and glorify them. Other famous vānaras like Sugriva and Vāli are also shown holding maces.</p>
<p>The translators on Valmikiramayan.net also <a href="http://valmikiramayan.net/utf8/baala/sarga17/bala_17_frame.htm" rel="nofollow noreferrer">add</a> in their commentary to the verse 1-17-25,26</p>
<blockquote>
<p>The golden maces or clubs handled by Hanuma, Sugreeva, and Vāli usually depicted in pictures are for more mythical ornamentation to glorify the characters.</p>
</blockquote>
<hr>
<p><sup>Numbers in brackets after english translation denote verse number from Valmiki Ramayana. Format - [Kanda-chapter number-verse number]</sup> </p>
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<p><a href="https://i.stack.imgur.com/VRyXw.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/VRyXwl.jpg" alt="google search screenshot"></a></p>
<blockquote>
<p>Goddess Sarasvati, by the standard mythological authorities, is the wife of Lord Brahma. The Vaishnavas of Bengal have a popular legend that she was the wife of Lord Vishnu, as were also Goddess Lakshmi and Gangā. The ladies disagreed, goddess Sarasvati, like the other type of learned ladies, Minerva, being something of a termagant; and Lord Vishnu, finding that one wife was as much as even a god could manage, transferred goddess Sarasvati to Lord Brahma and Gangā to Lord Siva, and contented himself with goddess Lakshmi alone.</p>
</blockquote>
<p><a href="https://www.google.co.in/amp/www.speakingtree.in/allslides/did-lord-brahma-marry-his-own-daughter/m-lite" rel="nofollow noreferrer">https://www.google.co.in/amp/www.speakingtree.in/allslides/did-lord-brahma-marry-his-own-daughter/m-lite</a></p>
| 18768 | 18761 | -6 | 2 | 18761 | 3 | Did Lord Vishnu have 3 wives? | 3 | 18768 | <p>YES <strong>Narayana Has Three Wives: Lakshmi, Saraswati, Ganga</strong></p>
<blockquote>
<p>लक्ष्मीः सरस्वती गङ्गा <strong>तिस्रो भार्या हरेरपि</strong> ।<br>
प्रेम्णा समास्तास्तिष्ठन्ति सततं हरिसन्निधौ ॥ १७ ॥</p>
<p>Narayana says: O Naarada! Lakshmi, Saraswati and Ganga, <strong>these are Three Wives of Hari Vishnu</strong>,<br>
who always abide closest to Vishnu with love and harmony.<br>
<br/>
<strong>Devi Bhagwatam, Ninth Book, Chapter 6, verse 17.</strong> </p>
</blockquote>
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<p>What are the alcoholic beverages suitable for consumption by a Kshatriya?</p>
<p>What about other three varnas? Are they allowed to consume alcohol?</p>
| 18773 | 18770 | 12 | 2 | 18770 | 11 | Kshatriyas and alcohol consumption | 3 | 18773 | <p><strong>Kshatriyas and Vaishyas are allowed to drink certain forms of alcohol.</strong> Kumarila Bhatta discusses this in <a href="http://gdurl.com/bNbd" rel="noreferrer">this excerpt</a> from his Tantra Vartika, one of his commentaries on Jaimini's Purva Mimamsa Sutras. The context is that Kumarila Bhatta is discussing the fact that the practices of good men knowledgable about the Vedas are a Pramana or means of knowledge concerning morality, since such men naturally make sure that their actions are in accordance with the Vedas. But then an objection is raised that there are various stories in Hindu scriptures of good men acting contrary to Dharma, one example being that the Mahabharata describes Krishna and Arjuna drinking alcohol, even though drinking alcohol is a sin. Kumarila Bhatta responds that Krishna and Arjuna drank the kind of alcohol that is allowed for Kshatriyas, not the kind that is forbidden:</p>
<blockquote>
<p>Then remains the case of Krishna and Arjuna being drunk with wine, ... being [an] instance[] of [a] direct transgression[] of the law. But it is only the wine distilled from grains, which is called "Sura," that is prohibited for the three higher castes; says the Smriti: "Sura is the impure essence of the grains at it is spoken of an impure; hence the Brahmana, Kshatriya and the Vaishya should never drink Sura." As for the particular wines "Madhu" (wine distilled from certain fruits, as grapes and the like), and the "Sidhu" (that distilled from molasses), these are not prohibited for the Kshatriya and the Vaishya, as "all intoxicating drunks" have been prohibited for the Brahmana alone.</p>
<p>Though there as a passage that declares - "all the three kinds of wine, the Gaudi (that distilled from molasses), Paishthi (that distilled from grains) and Madhvi (distilled from fruits), being the same, they should not be drunk by the Brahmavadis," - yet here the word "Brahmavidi" should be taken as denoting the Brahmanas only, as the word literally means "one who is capable of teaching Brahma", or "whose duty it is to teach Brahma", or "whose excellence lies in such teaching", and as the root "Vada"' is synonymons with "Bru" such duties are distinctly restricted to the Brahmana alone, by such texts as - "from among the three higher castes, the Brahmana, alone should teach". And it has also been pointed out in connection with the vilificatory Arthavada, that are taken along with the prohıbıtıon of wınes ın general, that the Brahmana, deluded under the influence of wine, might do many such things as should not be done which shows that wine in general is prohibited for the Brahmana only. Hence we take the passage-"All the three kinds of wine, &c.," to mean that just as the one, Sura distilled from grains, is not drinkable by the three higher castes, so are all the three undrinkable by the Brahmana. Otherwise, if the sample prohibition of wine in general were meant, then the words "Yathaiva, &c.," and "Brahmavadibhih" would be totally redundant. The mention of "the three castes" we shall supply from out of another verse. For this reason, the fact of Krishna and Aruna - both Kshatriyas - being intoxicated with Madhu (grape wine) is in no way a transgression of the law.</p>
<p>And, as a matter of fact, we have Vedic texts that distinctly show (1) that the prohibition of wine is for others (i. e., Brahmanas), and also (2) that it is distinctly permissible (in the case of others). For instance, (1) "That which was impure came out afterwards, wine is that ampurity, this became attached to the Kshatriya, hence it is that superiors, daughters-in-law, and the father-in-law drink the wine and go on talking; evil indeed is impurity, hence the Brahmana, should not drink the wine; lest he be attached to evil", and (2) "The Kshatriya should say to the Brahmana - the drinking of wine does no harm to him who knows this", and this latter is with reference to the "Madhu" and the "Siddhu" (and not the "Sura" which is in no case allowed to anyone else but the Shudra).</p>
</blockquote>
<p>So to sum up, Brahmanas are not allowed to drink any kind of alcohol, whereas Kshatriyas and Vaishyas are allowed to drink Madhu and Siddhu but not Sura. But Sura can be consumed during certain Yagnas, like the Sautramani Yagna.</p>
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<p>Normal duties of Brahmana varna are waking up early morning, learning and chanting Vedas, etc, But if a Brahmin doesn't perform these duties, is he still respected like other brahmins who perform these duties regularly? I am providing a verse from Manusmriti.</p>
<blockquote>
<p>अविद्वांश्चैव विद्वांश्च ब्राह्मणो दैवतं महत् ।
प्रणीतश्चाप्रणीतश्च यथाऽग्निर्दैवतं महत् ॥ ३१७ ॥</p>
<p>avidvāṃścaiva vidvāṃśca brāhmaṇo daivataṃ mahat |
praṇītaścāpraṇītaśca yathā'gnirdaivataṃ mahat || 317 ||</p>
<p>Learned or unlearned, the Brāhmaṇa is a great divinity; just as consecrated or unconsecrated, the fire is a great divinity.—(317) </p>
</blockquote>
| 18802 | 18788 | 13 | 2 | 18788 | 14 | If a Brahmin doesn't perform duties as per his varna, is he still called as brahmin? | 4 | 18802 | <p>No. He will be considered degraded then. He will be a Brahmin just for the namesake.</p>
<p>From <strong>Manu Smriti:</strong></p>
<blockquote>
<p>2.103. <strong>But he who does not (worship) standing in the morning, nor sitting in the evening, shall be excluded, just like a Sudra,</strong> from all
the duties and rights of an Aryan.</p>
</blockquote>
<p>From <strong>VYasa Smriti , chapter 4:</strong></p>
<blockquote>
<p><strong>A Brahmana, who has not studied the Vedas, is like a wooden elephant,
or a leather-deer</strong>, but bear the name of the genus he belongs to. (37)</p>
<p>Like a deserted hamlet, like a waterless well, <strong>a Brahmana, who has
not read the Vedas, is a Brahmana only in name.</strong> (38)</p>
<p><strong>Grains of rice given to an unholy Brahmana,</strong> who has broken his vows
and neglected the study of the Vedas, <strong>begin to cry in dismay,
saying, " what evils have we committed to be punished with such a
degradation.</strong></p>
</blockquote>
<p>And, from the <strong>Parashara Smriti</strong>:</p>
<blockquote>
<ol start="3">
<li><p>Brahmans who know not the Gayatri relating to Savita, who are unacquainted with the Sandhya prayers, and with the sacrifice of fire,
and who betake to tillage, — <strong>are Brahmans in name only</strong></p></li>
<li><p>If Brahmans, the mere bearers of a Brahman's name, <strong>presume to prescribe a penance for sin, — they are guilty of a sin, and are
destined to go to hell.</strong></p></li>
<li><p><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.</p></li>
</ol>
</blockquote>
<p>Also, in afterlife a Brahmin, who has not performed his duties well, becomes a particular preta as mentioned in the following verse:</p>
<blockquote>
<p>Manu Smriti 12.71. <strong>A Brahmana who has fallen off from his duty
(becomes) an Ulkamukha Preta, who feeds on what has been vomited</strong>; and
a Kshatriya, a Kataputana (Preta), who eats impure substances and
corpses.</p>
</blockquote>
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<p>The Brihadaranyaka Upanishad, Section V, <a href="https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc117941.html" rel="noreferrer">Verse 1.5.16</a> states:</p>
<blockquote>
<p><em>There are indeed three worlds, the world of men, the world of the Manes and the world of the gods. This world of men is to be won through the son alone, and by no other rite; the world of the Manes through rites; and the world of the gods through meditation. The world of the gods is the best of the worlds. Therefore they praise meditation.</em></p>
</blockquote>
<p>What is meant by "the world of the Manes"?</p>
| 18835 | 18834 | 9 | 2 | 18834 | 10 | What is meant by "the world of the Manes"? | 3 | 18835 | <blockquote>
<p>अथ त्रयो वाव लोकाः—मनुष्यलोकः <strong>पितृलोको</strong> देवलोक इति; सोऽयं
मनुष्यलोकः पुत्रेणैव जय्यः, नान्येन कर्मणा; कर्मणा पितृलोकाः, विद्यया
देवलोकः; देवलोको वै लोकानां श्रेष्ठः, तस्माद्विद्यां प्रशंसन्ति। ॥ १६
॥</p>
<p>atha trayo vāva lokāḥ—manuṣyalokaḥ <strong>pitṛloko</strong> devaloka iti; so'yaṃ
manuṣyalokaḥ putreṇaiva jayyaḥ, nānyena karmaṇā; karmaṇā pitṛlokāḥ,
vidyayā devalokaḥ; devaloko vai lokānāṃ śreṣṭhaḥ, tasmādvidyāṃ
praśaṃsanti || 16 ||</p>
<p>There are indeed three worlds, the world of men, <strong>the world of the
Manes</strong> and the world of the gods. <a href="https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc117941.html" rel="nofollow noreferrer"><strong>Brihadaranyaka Upanishad
1.5.16</strong></a></p>
</blockquote>
<p>Pitriloka has been translated as 'World of Manes'. <a href="https://en.m.wikipedia.org/wiki/Pitrs" rel="nofollow noreferrer">Pitris</a> are the ancestors who departed from this world and reside in Pitriloka. One may attain Manushya Loka or Pitri loka or Deva Loka as per their Karma.</p>
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<p>While reading what ISKCON has to say over the authenticity of the Devi Bhagavatam, I found some people saying that the controversial Purana saying that Lakshmi and Saraswati to be the daughters of Maa Durga when other scriptures say that Saraswati is the daughter of Brahma and Lakshmi the daughter of Bhrigu and Khyati. So is this true that the Devi Bhagavatam says that Lakshmi and Saraswati of being the daughters of Parvati?</p>
<p>The link where I found this bizarre claim is here:
<a href="http://www.iskcondesiretree.com/forum/topics/devi-bhagwatam-or-devi-purana-controversy" rel="noreferrer">http://www.iskcondesiretree.com/forum/topics/devi-bhagwatam-or-devi-purana-controversy</a></p>
| 18879 | 18858 | 6 | 2 | 18858 | 9 | Does the Devi Bhagavatam say that Lakshmi and Saraswati are daughters of Parvati? | 3 | 18879 | <p>There is nothing bizarre or surprising in it.</p>
<p>Even the <a href="http://www.astrojyoti.com/brahmandapurana-3.htm" rel="noreferrer">Brahmanda Purana</a> says that Mother Lalita recreates the entire universe and recreates every deities including Lakshmi and Saraswati.</p>
<blockquote>
<p>H. At the end of this great fire sacrifice, all of you (the performers
of the Yaga) should jump in to the Homa Kunda (fire pit). While doing
so, you must possess absolute devotion.</p>
<p>I. Then, Lalita Parameshwari will manifest.</p>
<p>J. She will be seated in a chariot called Chakra Raja Ratha.</p>
<p>K. She will create Parabrahma in the name of Kameshwara and will have
Him as Her consort.</p>
<p>L. This couple will re-create the entire universe, which will turn out
to be more beautiful than the previous creation.</p>
<p>M. Lalita Parameshwari will bring Manmatha back to life.</p>
<p>The Lalita Parameshwari so manifested, created a male form from within
Herself. His name was Kameshwara. By her power of will, she created 4
different weapons.</p>
<p>A. <strong>From the left eye</strong>, which was of the nature of Soma (moon) <strong>came
Brahmaand Lakshmi Devi.</strong></p>
<p>B. From the right eye, which was of the nature of Soorya (sun) came
Vishnu and Parvati.</p>
<p>C. <strong>From the third eye</strong>, which was of the nature of Agni (fire), <strong>came
Rudra and Sarasvati.</strong></p>
</blockquote>
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<p>In Geeta, Chapter 9 verses 32 and 33 have implications related to the superiority of particular varna and gender over the others. </p>
<p>The verse states that "EVEN Women and Shudra can attain God". Does this mean that in general circumstances they are not able to attain god ?</p>
<blockquote>
<p>maam hi paartha vyapaashritya ye (a)pi syuh paapa-yonayah |</p>
<p>striyo vaishyaas tathaa shudraas te (a)pi yaanti paraam gatim ||9.32||</p>
</blockquote>
<p>Let us see its meaning in the Sankara bhashya which is the first and most famous commentary on Geeta. </p>
<p><strong>Sankara Bhasya:</strong></p>
<blockquote>
<p>maam hi yasmaat paartha vyapaashritya - maam aashrayatvena grheetvaa,
ye api syu: paapa-yonaya: ; paapaa yonir yeshaam te paapa-yonaya: ;
syu: - bhaveyu: | paapa-yonaya: paapa yonir yeshaam te paapa-yonayah
paapa-janmaana: | <strong>ke te ? ity aaha—striyo vaishyaas tathaa sudraa:</strong>
tepi yaanti - gacchanti, paraam - prakrshtaam gatim ||9.32||</p>
<p>for; O son of Prtha, ye api, even those; papayonayah syuh, who are
born of sin;-as to <strong>who they are</strong>, the Lord says-<strong>striyah, women;
vaisyah, Vaisyas, tatha, as also; sudrah</strong>, Sudras; te api, even they;
yanti, reach, go to; the param, highest; gatim, Goal vyapasritya, by
taking shelter; mam, under Me-by accepting Me as their refuge.</p>
</blockquote>
<p>Note what he has said here – papayonaya: are those who are born sinners (papa janmaana:) ke te? - Who are they ? striya: - women, vaishya: people of the vaishya caste, sudra: of the sudra caste.</p>
<p>Further, the verse 9.32 shoud not be read in isolation. While the verse 32 defines papa yonaya:, the verse following that ie 33 defines punya yonaya: as per shankara bhashya: </p>
<blockquote>
<p>kim punar braahmanaa: punyaa bhaktaa raajarshayas tathaa |</p>
<p>anityam asukham lokam imam praapya bhajasva maam ||Geeta 9.33||</p>
</blockquote>
<p><strong>shankaras bhashya :</strong></p>
<blockquote>
<p>kim punar braahmanaa: punyaa: punya-yonayo bhaktaa raajarshayas tathaa
raajaana: ca te rshaya: ceti raajarshaya: | yata evam, ato(a)nityam
kshana-bhanguram asukham ca sukha-varjitam imam lokam manushya-lokam
praapya purushaartha-saadhanam durlabham manushyatvam labdhvaa
bhajasva sevasva maam ||9.33||</p>
</blockquote>
<p><strong>Brahmins and kshatriyas</strong> who have taken to austerity are <strong>punya yonaya</strong>:. Now if you link this verse 33 with verse 32 you will know that while Brahmins and kshatriyas are classified as punya yonaya: vaishyas sudras and women are defined as paapa yonaya: isn’t this quite explicit ?</p>
<p>Now many scholars have interpret this verse of 9.32 in a different way like this,</p>
<p>O son of Pritha, those who take shelter in Me, though they may be sinners, women, vaishyas [merchants] and shudras [workers]—can attain the supreme destination. </p>
<p>Here they have separated "<strong>papayoni</strong>" as a separate FOURTH category apart from women, vysya, and Shudras. But this does not fit as a meaning because in the preceeding verse, the word "<strong>punya-yoni</strong>" an antonym of "Papayoni" related to kshatriyas and brahmins is used. </p>
<p>Even if that is the case then grouping women, shudra, vysya with papayoni is not a good remark either. It equates them to a lower category of sinners or low grade people. </p>
<p><strong>So how do such verses find its place in geeta which brands women and shudras etc as born sinners? Is it a possible interpolation?</strong> </p>
| 18908 | 18893 | 11 | 2 | 18893 | 15 | Does Geeta have gender and caste discrimination verses? | 6 | 18908 | <p>In chapter 10, verse 34 Lord Krishna says:</p>
<blockquote>
<p>मृत्यु: सर्वहरश्चाहमुद्भवश्च भविष्यताम् |</p>
<p>कीर्ति: श्रीर्वाक्च नारीणां स्मृतिर्मेधा धृति: क्षमा ||</p>
<p>Meaning: I am the all-devouring Death, and I am the origin of those things that are yet to be. <strong>Amongst feminine qualities I am fame, prosperity, fine speech, memory, intelligence, courage, and forgiveness</strong>.</p>
</blockquote>
<p>These are the best qualities of women and Krishna is saying that these qualities are Krishna Himself. Hence, Lord Krishna would never disparage women.</p>
<p>Coming to the verse 9.32:</p>
<blockquote>
<p>मां हि पार्थ व्यपाश्रित्य येऽपि स्यु: पापयोनय: |</p>
<p>स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ||</p>
<p>Translation: All those who take refuge in me, <strong>whatever their birth, race, sex, or caste, even those whom society scorns</strong>, will attain the supreme destination.</p>
</blockquote>
<p><a href="http://www.holy-bhagavad-gita.org/chapter/9/verse/32" rel="noreferrer">This translation is given by Swami Mukundananda</a>. And His commentary is:</p>
<blockquote>
<p>There are souls who have the good fortune of being born in pious families, where they are educated in good values and virtuous living from childhood. This is a consequence of their good deeds in past lives. Then, there are also souls who have the misfortune of being born in families of drunks, criminals, gamblers, and atheists. This is also the result of sins committed in past lives.
Here, Shree Krishna states that irrespective of birth, sex, caste, or race, whoever takes complete shelter of him will attain the supreme goal. Such is the greatness of the path of devotion that everyone is eligible for it, whereas in other paths there are strict criteria for eligibility.</p>
</blockquote>
<p>After these statements Swami ji explains about the eligibility criteria.</p>
<p>The next verse 9.33:</p>
<blockquote>
<p>किं पुनर्ब्राह्मणा: <strong>पुण्या भक्ता</strong> राजर्षयस्तथा |</p>
<p>अनित्यमसुखं लोकमिमं प्राप्य भजस्व माम् ||</p>
<p>Translation: How much more this is so of the righteous brahmanas, the devotees and the saintly kings. Therefore, having come to this temporary, miserable world, engage in loving service unto Me.</p>
</blockquote>
<p>Hence, there is no punya-yoni in sanskrit verse. Not sure from where the punya-yoni came here.</p>
<blockquote>
<p>Is it a possible interpolation?</p>
</blockquote>
<p>Yes, it is an interpolation. At least the word <strong>striyo</strong> in 9.32 might be added much later.</p>
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<blockquote>
<p>Prajāpati, Anumati, Sinivāli have ordered it. Elsewhere may he effect
the birth of maids, but here prepare a boy.-Atharva Veda 6.11.3 </p>
</blockquote>
<p>There are especial hymns and verses in Vedas which pray for the birth of a son like Atharva Veda 3.23.</p>
<blockquote>
<p>Be not divided; dwell ye here; reach the full time of human life.<br>
With sons and grandsons sport and play, rejoicing in your happy<br>
home, -Atharva Veda 14.1.22; </p>
<p>I cook the offering, I present oblation: only my wife attends the holy service. A youthful world, a son hath been begotten. Begin a life that brings success and triumph. -Atharva Veda 12.3.47</p>
<p>Unmarried men desire to wed; bountiful givers wish for sons. Together may we dwell with strength unscathed for high prosperity. --Atharva Veda 14.2.72</p>
<p>Wise, teaching, following the thought of Order, the sonless gained a grandson from his daughter. Fain, as a sire, to see his child
prolific, he sped to meet her with an eager spirit. --Rig Veda 3.31.1</p>
</blockquote>
<p>Above verses only emphasise on son over daughter. Are there any verses which pray for daughters too? </p>
| 18910 | 18900 | 16 | 2 | 18900 | 16 | Are there any verses which pray for the birth of daughter in Vedas? | 3 | 18910 | <p>It is not that the Vedas only praise the birth of a male child alone. There are instances where female progeny is also praised. Further, it is important to know that the word "putra" does not necessarily mean only male child but could mean child in general. Similarly in many places word "man" does not only indicate men but all of the mankind including men and women. </p>
<blockquote>
<p>O Brahman, let there be born in the kingdom the Brahman illustrious
for religious knowledge; let there be born the Râjanya, heroic,
skilled archer, piercing with shafts, mighty warrior; the cow giving
abundant milk; the ox good at carrying; the swift courser; the
<strong>industrious woman</strong>. May Parjanya send rain according to our desire; may
our fruit-bearing plants ripen; may acquisition and preservation of
property be secured to us. (<strong>Shukla Yajurveda 22.22</strong>)</p>
<p>My Sons are slayers of the foe, <strong>my Daughter is a ruling Queen</strong>: I am
victorious: o’er my Lord my song of triumph is supreme. <strong>Rigveda
10.159.3</strong></p>
<p>With sons and <strong>daughters</strong> by their side they reach their full extent of
life, Both decked with ornaments of gold. <strong>R.V 8.31.8</strong></p>
<p>With many a son, father of <strong>many daughters</strong>, He clangs and clashes as he
goes to battle. Slung on the back, pouring his brood, the Quiver
vanquishes all opposing bands and armies. <strong>R.V 6.75.5</strong></p>
</blockquote>
<p>Some scholars have attempted to prove the daughter as an
unwelcome member of the family but it’s absolutely against the tenets
of the Vedas which suggest quite the opposite to these claims. In
subsequent ages women have been denied the privilege of Upanayana too
which is not in accordance with the vedic injunctions. See the
following quotes from the gRhya sUtras: (Which are the practical manuals for conducting the Vedic rites and rituals)</p>
<p>Parents desirous of obtaining a <strong>daughter perform the KAmya ShrAddha</strong> on
the second day of the moon (<strong>Gobhila ParishiSTa ShrAddha Kalpa</strong>
[Calcutta ed.p.186] ## PAraskara GRhya Sutra 1.21 )</p>
<p>When a husband is <strong>desirous of having a daughter</strong>, he should touch all
the fingers of his wife except her thumb during the marriage ceremony.
<strong>(AshvalAyana GRhya SUtra 2:125, Apastamba GRhya SUtra
यदि कामयेत स्त्रीरेव जनयेयमित्यङ्गुलिरेव गृह्णीयात् 6:12)</strong></p>
<p><strong>Wishing for a daughte</strong>r, the husband shows the bride the Dhruva and
other constellations ( <strong>kAthaka Grhya Sutra commentary</strong> जीवन्तीं
कन्यामिच्छन् ध्रुवादिकं दर्शयेत् 2 :1-2 )</p>
<p>So it is very obvious to a discerning person that the girl child was
never disliked or unwelcome in the household. In fact special prayers
and propitiations were conducted to have a girl in the family!</p>
|
|
<p>Lord Rama, the seventh avatara of Vishnu is known as a personality who always keeps His word. However, the following verses from the Valmiki Ramayana struck me.</p>
<blockquote>
<p>चतुर्दश हि वर्षाणि वत्स्यामि विजने वने ।<br>
मधुमूलफलैर्जीवन्हित्वा मुनिवदामिषम् ॥ २-२०-२९</p>
<p>I shall live in a solitary forest like a sage for fourteen years, leaving off meat and living with roots, fruits and honey.</p>
</blockquote>
<p>The above verse was said by Lord Rama to Kausalya before going into exile. However, after this we find these verses which contradicts the above verse:</p>
<blockquote>
<p>तौ तत्र हत्वा चतुरो महामृगान्_ <br>
वराहमृश्यम् पृषतं महारुरुम् ।<br>
आदाय मेध्यं त्वरितं बुभुक्षितौ<br>
वासाय काले ययतुर्वनस्पतिम् ॥ २-५२-१०२</p>
<p>Having hunted there four deer, namely Varaaha, Rishya, Prisata; and Mahaaruru (the four principal species of deer) and taking quickly the portions that were pure, being hungry as they were, Rama and Lakshmana reached a tree to take rest in the evening.</p>
<p>समाश्वस मुहूर्तं तु शक्यं वस्तुमिह त्वया ॥ 3-47-22 <br>
आगमिष्यति मे भर्ता वन्यमादाय पुष्कलम् ।<br>
रुरून्गोधान्वराहांश्च हत्वाऽऽदायाऽमिषान्बहून् ॥ 3-47-23 </p>
<p>Be comfortable for a moment, here it is possible for you to make a sojourn, and soon my husband will be coming on taking plentiful forest produce, and on killing stags, mongooses, wild boars he fetches meat, aplenty. [3-47-22b, 23]</p>
</blockquote>
<p>So these verse appear to be very contradictory to the promise made by Lord Rama to His mother. But it is highly unlikely that He would not keep his word. Is the translation wrong? Or is it that Lord Rama did take meat in the forest? If so why? Apologies to anyone offended by my question including to Lord Rama.</p>
| 35218 | 18959 | 18 | 2 | 18959 | 4 | Did Lord Rama break His promise to his mother Kausalya and if so why? | 5 | 35218 | <blockquote>
<p>चतुर्दश हि वर्षाणि वत्स्यामि विजने वने |</p>
<p>मधु मूल फलैः जीवन् हित्वा
मुनिवद् <strong>आमिषम्</strong> || 2.20.29</p>
</blockquote>
<p>The word Amisham is translated as meat by the translator. But Amisham also has several other meanings.</p>
<p><a href="https://i.stack.imgur.com/76p9I.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/76p9I.png" alt="enter image description here"></a></p>
<p>See, it has many other meanings like fees, lust, desire, etc. Rama might have said he will live without lust.</p>
<p>In case of Valmiki Ramayana 5.36.41:</p>
<blockquote>
<p>न मांसं राघवो भुङ्क्ते न चापि मधुसेवते |</p>
<p>वन्यं सुविहितं नित्यं
भक्तमश्नाति पञ्चमम् || ५-३६-४१</p>
</blockquote>
<p><strong>Meaning:</strong></p>
<blockquote>
<p>"<strong>Rama is not eating meat, nor indulging even in spirituous liquor.</strong>
Everyday, in the evening, he is eating the food existing in the
forest, well arranged for him."</p>
</blockquote>
<p>If you simply read this verse, this verse may seem to be saying he never ate meat. However, let's read the subsequent verses for context.</p>
<blockquote>
<p>न एव दंशान् न मशकान् न कीटान् न सरी सृपान् |</p>
<p>राघवो अपनयेत् गत्रात् त्वत् गतेन अन्तः आत्मना || ५-३६-४२</p>
<p><strong>Meaning</strong>:</p>
<p>"With his mind wholly devoted to you, Rama is not even driving away
forest-flies from his body, nor mosquitoes nor insects nor reptiles
from his body."</p>
<p>नित्यम् ध्यान परो रामो नित्यम् शोक परायणः | </p>
<p>न अन्यच् चिन्तयते किंचित्
स तु काम वशम् गतः || ५-३६-४३</p>
<p><strong>Meaning</strong>:</p>
<p>"Rama always cogitates on something or the other. He is forever
engaged in sorrow. He is enamored with the god of love and thinks of
nothing else."</p>
</blockquote>
<p>Here, Hanuman is describing to Sita what Rama is doing after she was kidnapped. So, after Sita was kidnapped, Rama stopped eating meat, he is not drinking liquors, he is not even driving away insects from his body. So the context here is after Sita was kidnapped, Rama did all these.</p>
|
|
<p>It is said that Mahabharata is story of 5 generations, then how Maharshi Vyasa knew all the story of Mahabharata, did he survive through all 5 generations?</p>
| 19038 | 19025 | 12 | 2 | 19025 | 12 | How Maharshi Vyasa knew all the story of Mahabharata? | 3 | 19038 | <blockquote>
<p>We believe the Great epic <code>Mahabharatha</code> was written by the great <code>sage Veda Vyasa</code>. He was the grandfather of the <code>Pandavas</code> and the <code>Kauravas</code>. He had <code>great powers of meditation</code> and hence lived a very long life (One of the Immortals). He lived even after all his grandchildren – the Pandavas and the Kauravas had died.</p>
</blockquote>
<pre><code>अश्वत्थामा बलिव्र्यासो हनूमांश्च विभीषण:। कृप: परशुरामश्च सप्तएतै चिरजीविन:॥
सप्तैतान् संस्मरेन्नित्यं मार्कण्डेयमथाष्टमम्। जीवेद्वर्षशतं सोपि सर्वव्याधिविवर्जित॥
</code></pre>
<blockquote>
<p><strong>Ashwathaama Balirvyaaso Hanumanshcha Vibheeshanaha Krupaha Parshuramascha Saptaitey Chiranjivinaha Saptaitaan Samsmareynnityam Markandeymathaashtamam Jivedvarshshatam Sopi Sarvavyadhivivarjit</strong></p>
</blockquote>
<p>The above lines mean that by daily remembering these 8 immortals (Ashwatthama, King Bali, <strong>Veda Vyasa</strong>, Hanuman, Vibhishan, Kripacharya, Parashuram and Rishi Markandaya.</p>
<blockquote>
<p><strong>Veda Vyasa is one of eight Immortals according to our Hindu Scriptures. He lived through all the 5 generation</strong> </p>
</blockquote>
<p><strong>There is real story behind Who wrote the Mahabharatha?</strong></p>
<blockquote>
<p>Once when Veda Vyasa was meditating in the Himalayas, the God of creation – <code>Lord Brahma</code> appeared before him. Brahma asked Veda Vyasa to write the story of Mahabharatha. Brahma told Veda Vyasa that as he had seen the entire story and knew all the characters intimately, he was the best person to write the story.
However Veda Vyasa was perturbed when he heard this. He knew that the Mahabharatha was a very complex story. He could not compose and write such a huge story at the same time. He needed somebody's help to write the story.</p>
<p>Brahma told Veda Vyasa to ask <code>Lord Ganesha</code> – the elephant headed God, for help. He knew that Vyasa was capable of composing the epic at a very fast pace. In order to test Vyasa, he imposed a very novel condition. Veda Vyasa knew that <code>Lord Ganesha</code> being the <code>God of Knowledge</code> would take down the narration very fast. He smiled and asked a favour of Lord Ganesha. He said that Lord Ganesha was not to write anything unless he understood the meaning of what was narrated to him. Lord Ganesha smiled and accepted the condition.</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/4AtNJ.png" rel="noreferrer"><img src="https://i.stack.imgur.com/4AtNJ.png" alt="enter image description here"></a></p>
<blockquote>
<p>Thus Veda Vyasa began narrating the story and Lord Ganesha wrote down the story accurately. Whenever the sage needed some rest, he would compose a stanza (a verse) with a very difficult meaning. Lord Ganesha would ponder over the meaning of the stanza, while the sage refreshed himself, or composed more stanzas. The 'pen' with which Lord Ganesha started writing the story was not able to keep up with the pace of the two of them. Lord Ganesha was writing the story so fast that the pen broke! However Lord Ganesha did not stop writing, he just broke one of his tusks and started writing with it. That is the reason Lord Ganesha is seen in most of the pictures with only one tusk and the <code>broken tusk in his hand</code>. Thus, though the <code>Mahabharatha</code> was the longest story ever written, it was written in a total of three years! </p>
</blockquote>
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<p>As we know that Lord Indra is the most important Vedic deity.</p>
<p>I want to ask if there is literature available for Lord Indra's worship. (except Vashitha Ganapati muni books)</p>
<p>Are there <strong>mantras</strong> (vedic/tantric/puranic) available for worship of <strong>Lord Indra</strong>? </p>
| 19049 | 19027 | 12 | 2 | 19027 | 12 | What are some mantras which are dedicated to Lord Indra? | 4 | 19049 | <p>Here is an Agamic mantra (or Tantric mantra) dedicated to Lord Indra taken from the <strong>Mantradeva Prakashika</strong>.</p>
<blockquote>
<p>Im IndraYa Hrith | asya Brahmarishi Pangtischandaha Indro DevatA Im
Bijam Ayethi Shaktihi |</p>
<p>.....</p>
<p><strong>Im Indraya namaha</strong>, for this mantra the Rishi is BrahmA, Chandah is
Pangti, Devata is Indra, Bija is Im, and Aya is the Shakti.</p>
</blockquote>
<p><strong>Nyasa Vidhi:</strong></p>
<blockquote>
<p>Rishi Nyasa and KarAnga Nysas are done like - Sirasshi Brahmane
Rishayae namha...., Im Angushthabhyam namaha, Im Tarjanibhyam SwahA,
... Im ShikhAyai Vaushat, Im KavachAya Hum etc.</p>
</blockquote>
<p><strong>DhyAnam:</strong></p>
<p>Dhyanam for Lord Indra for this particular mantra is to be done like this:</p>
<blockquote>
<p>Pitavarnam sahasrAksham Vajrapadmakaram Vibhum | Sarvalankarasamyuktam
Naumindram Dikpatiswaram ....||</p>
<p>........</p>
<p>Indra Deva is having a yellowish body. He has thousand eyes. His one
hand holds his weapon, the vajra and in his other hand he holds a lotus.
Prostration to that Indra who is decked with varied and many ornaments
and who is the lord of directions.</p>
</blockquote>
<p>Next to be done is the Shadanga Puja which i am not giving the details of. Ayudha Puja (i.e Puja of the Vajra) is also to be done.</p>
<p>The purascharana of this mantra is done upon completing 1 lakh japa and doing 10 thousand homa with ghee mixed sesame seeds.</p>
<blockquote>
<p><strong>Asya Purascharanam Lakshyajapam</strong>, Ajyena Tilairayuhomoho</p>
</blockquote>
<p><strong>Prayoga:</strong></p>
<blockquote>
<p>Chatushkonasthapadme Navavastraveshtitam SthApayitvA Gandhodakena
Sampurya Tatra Tatra SaparivAramindramAradhya Sahsram JaptA
Tajjalobhishekam Brastarajasya RAjyaprAptiranyeshAm Parama
Srirbhavati...</p>
<p>...........</p>
<p>In a square mandala an eight-petaled lotus is to be drawn. On that
lotus a kalash (pot) decked with the nine jewels is to be placed. The
kalash is then filled with gandha mixed water (sandal paste mixed with
water). Thereafter, Indra has to be invoked, along with his family, in
that pot and worshiped by doing a thousand japa of the mantra. Now the
devotee should bath in that water. This is called IndrAbhisheka. The
person on whom such an abhisheka is performed can even get back his
lost kingdom and gets many other priced belongings and etc.</p>
</blockquote>
<p>Also following is the gayatri mantra for Lord Indra <a href="http://www.kamakoti.org/kamakoti/lingapurana/bookview.php?chapnum=26" rel="noreferrer">as given in the Linga Purana.</a></p>
<blockquote>
<p>Devaraajaaya vidmahey vajrahastaaya dhimahi, Tannah Shakrah
prachodayaat.</p>
</blockquote>
|
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<p>"<strong>In Ancient India Yogis used to float in the Air</strong>" I am not sure about this statement but I heard people who have more concentration (possibly through Yoga) floated wherever they wanted.</p>
<p>My question is, <strong>is it true that ancient Yogis floated in the Air?</strong> If Yes, what are the methods used to float in the air?</p>
| 19072 | 19067 | 25 | 2 | 19067 | 20 | Did ancient Yogis float in the air and what is the method to do it? | 8 | 19072 | <p>First we should know our body is not just physical body, but has <a href="https://hinduism.stackexchange.com/a/3075/3500">five sheaths</a> (Pancha Kosha). What we see externally is Annamaya Kosha (food sheath). After death we shed Annamaya kosha and jiva with other four koshas (Sookshma Sareera or Subtle body) go to other realms, hell or heaven depending of Karma and Sukshma Sareera takes new physical body (rebirth) as mentioned in <a href="https://hinduism.stackexchange.com/a/5489/3500">Chandogya Upanishad</a>.</p>
<p>Yogis who know they are pure Consciousness (Atman) will never be subjected to laws of Space and Time and to laws of other four sheaths. They are no longer subjected to laws of physical body.</p>
<p>Yogananda explains the reason for all Siddhis or miracles in his book <strong><a href="https://en.wikipedia.org/wiki/Autobiography_of_a_Yogi" rel="noreferrer">Autobiography of a Yogi</a></strong> (published in 1946). </p>
<p><strong>Bhaduri Mahasaya</strong> was one such levitating sage described in chapter 7 of same book.</p>
<p><a href="https://i.stack.imgur.com/JRZ5m.png" rel="noreferrer"><img src="https://i.stack.imgur.com/JRZ5m.png" alt="enter image description here"></a></p>
<blockquote>
<p>"Indeed it is true! He has lived indoors for the past twenty years. He
slightly relaxes his self-imposed rule at the times of our holy
festivals, when he goes as far as his front sidewalk! The beggars
gather there, because Saint Bhaduri is known for his tender heart."</p>
<p>"How does he remain in the air, defying the law of gravitation?" (asks Upendra)</p>
<p>(Yagananda/Mukunda says) "A yogi's body loses its grossness after use of certain pranayamas.
Then it will levitate or hop about like a leaping frog. Even saints
who do not practice a formal yoga have been known to levitate
during a state of intense devotion to God."</p>
</blockquote>
<p>Yogananda further says their consciousness becomes mass free and they see whole cosmos as undifferentiated mass of light. Read <strong>Chapter 30</strong> completely to get an overview of laws of miracles. I quote a few words of Yogananda to explain it in brief.</p>
<blockquote>
<p>The consciousness of a perfected yogi is effortlessly identified, not
with a narrow body, but with the universal structure. <strong>Gravitation,
whether the "force" of Newton or the Einsteinian "manifestation of
inertia," is powerless to compel a master to exhibit the property of
"weight" which is the distinguishing gravitational condition of all
material objects.</strong> He who knows himself as the omnipresent Spirit is
subject no longer to the rigidities of a body in time and space. Their
imprisoning "rings-pass-not" have yielded to the solvent: "I am He."</p>
<p>A yogi who through perfect meditation has merged his consciousness
with the Creator perceives the cosmical essence as light; to him there
is no difference between the light rays composing water and the light
rays composing land. Free from matter-consciousness, free from the
three dimensions of space and the fourth dimension of time, a master
transfers his body of light with equal ease over the light rays of
earth, water, fire, or air. <strong>Long concentration on the liberating
spiritual eye has enabled the yogi to destroy all delusions concerning
matter and its gravitational weight; thenceforth he sees the universe
as an essentially undifferentiated mass of light.</strong></p>
</blockquote>
|
|
<p>I'm witnessing upsurge in sacrileges, such as—</p>
<ul>
<li>Demolishing idols of devatā-s or devī-s.</li>
<li>Profane acts targeting iconography of devatā-s or devī-s.</li>
<li>Making abusive versions of epics, purāṇa-s, etc.</li>
</ul>
<p>I wonder, what are the consequences of such actions? or in other words, what are the sins attached to blasphemy?</p>
| 27168 | 19134 | 31 | 2 | 19134 | 20 | What are the after-effects of insulting gods or goddesses? | 4 | 27168 | <p>A punishment which one has to face in the afterlife is given in <a href="http://www.astrojyoti.com/devibhagavatam51-2.htm" rel="noreferrer"><strong>Devi Bhagavata Purana 9.33.</strong></a></p>
<blockquote>
<p>The wretch that abuses Mûla Prakriti, the Vedas, the S’âstras,
Purânas, Brahmâ, Visnu, S’iva and the other Devas, Gaurî, Laksmî,
Sarasvatî and the other Devîs, <strong>goes to the hell named Bhayânaka
Narakakunda. There is no other hell more tormenting than this</strong>. The
sinners live here for many Kalpas and ultimately become serpents.
There is no sin greater than the abuse of the Devî. There is no
expiation for it. So one ought never to abuse the Devî. If one
discontinues the allowances given by oneself or other persons to the
Devas or Brâhmanas, one goes to Visthâ Kunda and has to eat the faeces
there for sixty thousand years and finally to be born in Bhârata as worms in faeces the same number of
years.</p>
</blockquote>
<p>This includes punishments for abusing both deities and the scriptures.</p>
|
|
<p>Shantanu was king of Hastinapura. So, clearly, he is Kshatriya by both caste and Varna.</p>
<p>Coming to Satyavati, she was the daughter of Chedi king Vasu and cursed apsara-turned-fish Adrika and brought up as the adopted daughter of a fisherman-chieftain Dusharaj on the banks of the river Yamuna. So, Satyavati is Kshatriya by Varna and non-Kshatriya by caste.</p>
<p>If the above two statements are true, then their marriage is inter-caste. Is it true?</p>
<p>Otherwise, how can they belong to the same caste?</p>
| 19856 | 19186 | 8 | 2 | 19186 | 3 | Did Satyavati and Shantanu belong to same caste? | 4 | 19856 | <h3>Did Satyavatī and Śantanu belong to the same caste (birth-based varṇa)?</h3>
<p>No. Śantanu was a kṣatriya and Satyavatī a śūdra.</p>
<hr>
<h3>Satyavatī's biological parents</h3>
<ul>
<li>Father - Uparicara Vasu (a king, most likely a kṣatriya king)</li>
<li>Mother - Adrikā (a fisher-woman, so most likely an outcaste or śūdra)</li>
</ul>
<p>Here's the <a href="http://www.sacred-texts.com/hin/m01/m01064.htm" rel="nofollow noreferrer">official birth story of Satyavatī</a> from the Mahābhārata:</p>
<blockquote>
<p>And the king [Uparicara Vasu] became possessed with desire, and he saw not his wife before him. Maddened by desire he was roaming hither and thither, when he saw a beautiful Asoka decked with dense foliage, its branches covered with flowers. And the king sat at his ease in the shade of that tree. And excited by the fragrance of the season and the charming odours of the flowers around, and excited also by the delicious breeze, the king could not keep his mind away from the thought of the beautiful Girika. And beholding that a swift hawk was resting very near to him, the king, acquainted with the subtle truths of Dharma and Artha, went unto him and said, 'Amiable one, carry thou this seed (semen) for my wife Girika and give it unto her. Her season hath arrived.'</p>
<p>The hawk, swift of speed, took it from the king and rapidly coursed through the air. While thus passing, the hawk was seen by another of his species. Thinking that the first one was carrying meat, the second one flew at him. The two fought with each other in the sky with their beaks. While they were fighting, the seed fell into the waters of the Yamuna. And in those waters dwelt an Apsara of the higher rank, known by the name of <strong>Adrika, transformed by a Brahmana's curse into a fish</strong>. As soon as Vasu's seed fell into the water from the claws of the hawk, Adrika rapidly approached and swallowed it at once. That fish was, some time after, caught by the fishermen. And it was the tenth month of the fish's having swallowed the seed. <strong>From the stomach of that fish came out a male and a female child of human form.</strong> The fishermen wondered much, and wending unto king Uparichara (for they were his subjects) told him all. They said, 'O king, these two beings of human shape have been found in the body of a fish!' The male child amongst the two was taken by Uparichara. That child afterwards became the virtuous and truthful monarch Matsya.</p>
<p>After the birth of the twins, the Apsara herself became freed from her curse. For she had been told before by the illustrious one (who had cursed her) that she would, while living in her piscatorial form, give birth to two children of human shape and then would be freed from the curse. Then, according to these words, having given birth to the two children, and been killed by the fishermen, she left her fish-form and assumed her own celestial shape. The Apsara then rose up on the path trodden by the Siddhas, the Rishis and the Charanas.</p>
<p>The fish-smelling daughter of the Apsara in her piscatorial form was then given by the king unto the fishermen, saying, 'Let this one be thy daughter.' <strong>That girl was known by the name of Satyavati</strong>. And gifted with great beauty and possessed of every virtue, she of agreeable smiles, owing to contact with fishermen, was for some time of the fishy smell. Wishing to serve her (foster) father she plied a boat on the waters of the Yamuna.</p>
</blockquote>
<p>Now if you are like me and find a part of the above story (i.e., a fish getting pregnant by simply swallowing human seed and then delivering a pair of human babies) unbelievable, <a href="http://ancientvoice.wikidot.com/uparichara-vasu" rel="nofollow noreferrer">this article</a> offers a more rational explanation:</p>
<blockquote>
<p>This was the strangest myths I could find in Mahabharata. It reveals how imaginative these people were and how they entwine ignorance and imagination into such deadly cocktail. At least some of the ancient people believed that babies are born with the sole contribution from men. They considered women as mere vessels to carry the babies of men. It was unknown to them that to develop an embryo contribution from both man and woman are needed. A fish after swallowing semen delivering babies! Below is a plausible reconstruction of what might have happened.</p>
<p><strong>Adrika was a maiden belonging to the Matsya (fishermen) tribe and Vasu beget two children in her, probably when he was away from his wife Girika.</strong> Adrika was described as an Apsara, due to her beauty. Apsaras were mentioned as extremely beautiful. The word 'Apsara' can be divided into 'Apa' (water) and Sara (lakes). They were often described as women seen in the vicinity of water-bodies like lakes and rivers. A Matsya lady (fisher-women) too lives close to water-bodies like seas, lakes and rivers. There are also myths about fairies called Matsya-Kanyakas (fish-women / fisher-women) who were half fish and half woman. Such tales were also similar to the tales of Apsaras. Thus Matsya Kanyakas and Apsaras seems to be same. Both these terms later assumed the meaning of fairies living close to water bodies, and Apsaras in particular was formerly their tribal name. Fisher-women were the Apsaras and the Apsaras were the fisher-women.</p>
<p>Adrika probably died while delivering the twin babies. Death of women after delivering babies, especially twins, were quite common in those days. <strong>The fishermen after learning about the affair between Adrika and the king might have taken the babies to the palace.</strong></p>
<p>...</p>
</blockquote>
<h3>Satyavatī's caste</h3>
<p>Assuming Satyavatī was born to a Kṣatriya father (Uparicara) and a Śūdra mother (Adrikā), she must be an Ugra<sup>1</sup>. And because an Ugra doesn't fit into any of the four castes<sup>2</sup>, she's an outcaste. However, for all practical purposes she can be considered a Śūdra<sup>3</sup>.</p>
<blockquote>
<p><sup>1</sup> From the Kṣatriya on a Śūdra maiden is born a being called ‘Ugra,’ of the stuff of the Kṣatriya and Śūdra, cruel in his deeds and dealings. [<a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc201742.html" rel="nofollow noreferrer">Manu 10.9</a>]</p>
<p><sup>2</sup> The Brāhmaṇa, the Kṣatriya and the Vaiśya are the three twice-born castes; the fourth is the one caste, Śūdra; there is no fifth. [<a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc201736.html" rel="nofollow noreferrer">Manu 10.4</a>]</p>
<p><sup>3</sup> Six sons born on women of the same caste and of those of the next lower castes partake of the character of ‘twice-born’ persons. But all those born of violation have been declared to be of the nature of Śūdras. [<a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc201771.html" rel="nofollow noreferrer">Manu 10.41</a>]</p>
</blockquote>
<h3>Śantanu's caste</h3>
<p>From <a href="http://www.sacred-texts.com/hin/m01/m01096.htm" rel="nofollow noreferrer">here</a>, Śantanu appears to be a pure Kṣatriya (i.e., no intermixing of castes):</p>
<blockquote>
<p>And Pratipa married Sunanda, the daughter of Sivi, and begat upon her three sons, viz., Devapi, Santanu and Valhika. And Devapi, while still a boy, entered the woods as a hermit. And Santanu became king.</p>
</blockquote>
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<p>From the pre-historic time, India is known for the spiritual prosperity. No where in the planet produced this many rishis, Yogi's, jnani's. From the material perspective we were backward. There were theories that India was the richest economy before outsiders arrive here. But still we were not able to guard our wealth. We have yajnas for creating material well beings but still we were not able to achieve the wealth that is achieved in West. Even without vedas, other countries were able to progress materially. But when it comes to inner evolution/spiritual progress, Indians are much ahead of them. In every century we are producing numerous enlightened.</p>
<p>Does this show that Vedas objective is spiritual growth not material growth?</p>
| 19239 | 19202 | 9 | 2 | 19202 | 3 | Is the objective of vedas spiritual prosperity or material prosperity? | 3 | 19239 | <p>The ultimate purpose of the Vedas can be understood by reading the Bhagavad Gita.<br></p>
<blockquote>
<p>In 15.15 Lord Krishna says:<br>
<em>sarvasya caham hrdi sannivisto<br>
mattah smrtir jnanam apohanam ca<br>
vedais ca sarvair aham eva vedyo<br>
vedanta-krd veda-vid eva caham</em><br></p>
<blockquote>
<p>Translation: <br>
I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. <strong>By all the Vedas am I to be known</strong>; indeed I am the compiler of Vedanta, and I am the knower of the Vedas.<br></p>
</blockquote>
</blockquote>
<p>By reading this verse, one can very easily understand that the actual purpose of the Vedas is to understand Krishna. The Vedas primarily deal with Dharma (religiosity), Artha (Wealth), Kama (Pleasure) and Moksha (Liberation).</p>
<p>However, from the Bhagavad Gita we can understand that if one is following the Vedic way of life to the tee, but has still not understood that the ultimate goal is Krishna, all his endeavours are in vain.<br>
Actually, this is the real secret teaching of the Vedas - understanding Krishna. It is very secret and hence not many people understand or realize it.</p>
<p>In fact Krishna himself says in the Gita (7.3):</p>
<blockquote>
<p><em>manusyanam sahasresu<br>
kascid yatati siddhaye<br>
yatatam api siddhanam<br>
kascin mam vetti tattvatah</em><br></p>
<blockquote>
<p>Translation: <br>
Out of many thousands among men, one may endeavor for perfection, and of those who have achieved perfection, <strong>hardly one</strong> knows Me in truth.<br>
And how can one know Krishna?<br></p>
</blockquote>
</blockquote>
<p>Krishna can only be known through devotional service, i.e., Bhakti. Knowledge, Karma, Charity, Austerity in themselves are not enough to understand, unless they are anointed with Bhakti.
So, if one somehow gets to know about this secret of the Vedas then one should take to the process of devotional service to Krishna with great faith.</p>
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<p><strong>EXPLANATION :</strong></p>
<ul>
<li>Shivalinga is said to be the <strong><a href="https://hinduism.stackexchange.com/questions/101/why-is-shiva-primarily-worshipped-in-a-linga-form">Formless Brahman</a></strong> and is worshiped from the beginning.</li>
<li>There is also a story of <strong>Bhirgu rishi cursing Lord Shiva</strong> when he visited Kailash.</li>
<li>It was <strong>misunderstood</strong> that because of Bhrigu rishi's curse Lord Shiva is worshiped in the Linga form.</li>
<li>Bhrigu rishi would have been fully aware of the fact that Shiva Linga was worshiped from the <strong>beginning</strong> and there is <strong>no chance</strong> of cursing Lord Shiva to be worshipped in Linga Form </li>
</ul>
<p><br/></p>
<p><strong>QUESTION :</strong></p>
<ul>
<li>If Shiva Linga is worshiped in all yugas and if Bhrigu rishi didn't curse Shiva to be worshiped in the Linga form, then what was the curse?</li>
</ul>
| 19321 | 19251 | 11 | 2 | 19251 | 9 | If Shiva Linga is worshiped in all yugas then what curse did Rishi Bhrigu give to Lord Shiva? | 3 | 19321 | <p>Firstly, <em>Can anyone really Curse Lord Shiva?</em><br>
Do the sages who come for fractions of time in the Universe have power to curse the Lord Shiva? No, it isn't possible. When in a story we see that someone curses Shiva and Shiva suffers from it, it is not that Shiva suffers because of effect of that curse, it's because Shiva wishes to do so. Tapa Shakti of Rishis are of no comparison to curse Lord Shiva who has infinite powers. For eg. When Lord Shiva and Lord Vishnu went to Daruvana taking the form of man and women then sages curse Lord Shiva there, but he is totally unaffected by the curse:</p>
<blockquote>
<p>अतिवपरुषं वाक्यं प्रोचुर्द्देवं कपर्द्दिनम् ।<br>
शेपुश्च विविधैर्वाक्यैर्मायया तस्य मोहिताः ।।<br>
तपांसि तेषां सर्वेषां प्रत्याहन्यन्त शंकरे ।<br>
यथादित्यप्रतीकाशे तारका नभसि स्थिताः ।।<br>
तं भत्स्यं तपसा विप्राः समेत्य वृषभध्वजम् ।<br>
को भवानिति देवेशं पृच्छन्ति स्म विमोहिता ।। [Kurma Purana II.38]<br> <br>
Then the sages spoke extremely harsh words to Siva, having the matted locks of hair over the head and under the influence of Maya, <strong>they started pronouncing curses on Shiva. But all the words spoken by the sages as well as the curses, became infructuous before lord Siva,</strong> in the same as the stars disappear on the rising of the sun. Thus finding their tapas being of no consequence, the confused sages, went close to the bull-bannered Siva and asked him, “Who are you Sir?"</p>
</blockquote>
<p>So, curse on Shiva only works when he wishes it work. Thus all curses which Shiva will receive are already pre-planned and those curses also act to serve as something good. <br> <br></p>
<p>Secondly, it isn't necessary that how powerful a sage maybe he is all aware of Shiva-Tatwam. For eg. In the Daksha Yajna episode many sages and Gods were <a href="https://hinduism.stackexchange.com/questions/16778/did-the-destruction-of-dakshas-sacrifice-also-happen-in-present-vaivasvata-manv/16779#16779">deluded by Maya of Uma</a> and they forgot that it is impossible to perform a Yajna without invocation of Parameswara. Only Dadhichi was the sage there who had known that it is impossible to perform Yajna without invocation of Lord Isha. Sage Bhrigu was also there and he too was deluded. When Sati died he even created Army of Ribhus to fight against Shiva Ganas and he was latter punished by Virabhadra and Manibhadra:</p>
<blockquote>
<p><strong>He (Virabhadra) strucked and smashed Bhrigu while the valorous Manibhadra kicked him on his chest and plucked of his moustaches.</strong> [Shiva Purana Rudra Samhita chapter 37]</p>
</blockquote>
<p>So, being deluded by Maya sages and even gods can forget things like invocation of Parameswara. So, it isn't surprising that Bhrigu gave a similar curse which was not actually a curse at all. So the thing like Shiva being worshipped in Linga form from <a href="https://hinduism.stackexchange.com/questions/101/why-is-shiva-primarily-worshipped-in-a-linga-form/14214#14214">time beginning</a> can be forgotten by sages too in the influence of Maya. <br> <br></p>
<p>Thirdly, entire Universe is just play of Shiva. He takes everyform which exists here and plays with himself. Svetasvatara Upanishad says 'Sarvãnana Shirogriva' / 'All necks his necks, all heads his heads... ' and Vedas also say 'Sarvo vai Rudrastasmai Rudrãya namo aastu' / 'Rudra is everything that exists, Salutations to him who is such.' And the SataRudriya of Yajurveda also talks of Lord Shiva being in the form of each and every form of Universe. Some verses I also discuss in my answer <a href="https://hinduism.stackexchange.com/questions/11529/i-want-scripture-based-explanation-for-god-is-everywhere/15705#15705">here.</a> So, the sages like Bhrigu are none other than Shiva. In the Mahabharata also in the <a href="http://www.sacred-texts.com/hin/m13/m13a014.htm" rel="noreferrer">Anushashana Parva</a> it is stated:</p>
<blockquote>
<p>He assumes the forms of tigers and lions and deer, of wolves and bears and birds, of owls and of jackals as well. <strong>He it is that assumes the forms of swans and crows
and peacocks, of chameleons and lizards and storks.</strong> He it is that assumes the forms of cranes and vultures and Chakravakas. Verily, he it is that assumes the forms of Chasas and of mountains also. O son, it is Mahadeva that assumes the forms of kine and elephants and horses and camels and asses. He assumes also the forms of goats and leopards and diverse other varieties of animals. It is Bhava who assumes the forms of diverse kinds of birds of beautiful plumage. It is Mahadeva who bears the forms of persons with sticks and those with umbrellas and those with calabashes among Brahmanas. He sometimes becomes six-faced and sometimes becomes multifaced. He sometimes assumes forms having three eyes and forms having many heads. And he sometimes assumes forms having many millions of legs and forms having innumerable stomachs and faces and forms endued with innumerable arms and innumerable sides. He sometimes appears surrounded by innumerable spirits and ghosts. <strong>He it is that assumes the forms of Rishis and Gandharvas, and of Siddhas and Charanas.</strong> He sometimes assumes a
form that is rendered white with the ashes he smears on it and is adorned with a half-moon on the forehead. Adored with diverse hymns uttered with diverse kinds of voice and worshipped with diverse Mantras fraught with encomiums, he, that is sometimes called Sarva, is the Destroyer of all creatures in the universe, and it is upon him, again, that all creatures rest as on their common foundation. Mahadeva is the soul of all creatures. He pervades all things. He is the speaker of all discourses (on duties and rituals). He resides everywhere and should be known as dwelling in the hearts of all creatures in the universe. He knows the desire cherished by every one of his worshippers. He becomes acquainted with the object in which one pays him adorations. Do thou then, if it pleases thee, seek the protection of the chief of the deities. He sometimes rejoices, and sometimes yields to wrath, and sometimes utters the syllable Hum with a very loud noise.</p>
</blockquote>
<p>So, Shiva himself reducing his consciousness is in the form of sages like Bhrigu also. So, curse of Bhrigu is like Shiva playing with himself. But whatever Shiva does it always results in good as also discussed <a href="https://hinduism.stackexchange.com/questions/13649/what-names-of-lord-shiva-used-today-are-from-vedas/13650#13650">here:</a></p>
<blockquote>
<p><strong>Since by all his acts he performs sacrifices for all and seeks the good of every creature, therefore he is called Shiva.</strong> [Anushasana Parva clxi]</p>
</blockquote>
<p>The episode of Bhrigu cursing Shiva happened near beginning of present Kali-Yuga which is also continued with Lakshmi being angry and Vishnu coming in the form of Venkateshwara. In the Kali-Yuga the path of Vedas is distorted and people have low intellect. So, worship through Shiva-Linga can be the best method to worship Shiva. Through Shiva Linga one can worship without knowing mantras too, ie. by offering water only too. And in this sinful age of Kali worship through Linga has immense merits. <strong>So, we can say that curse of Bhrigu is just plan of Shiva to reinforce his worship through Linga.</strong></p>
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<p>How Yudhishtr had the right to bet a woman’s honour, dignity and character in front of devils like Duryodhan and Dushashan? If he really had the guts to do that, can you really blame Duryodhan for Draupadi’s infamous vastraharan?</p>
| 19301 | 19268 | 3 | 2 | 19268 | -1 | Who was at Fault for Draupadi Vastraharan – Duryodhan Or Yudhishthir? | 3 | 19301 | <p>After reading above comments and answer just my opinion is, i don't think only Kauravas were responsible for draupadi’s fate ,i think all the people who was presented in raj sabha are equally responsible.
Because, </p>
<p>Wasn’t it the mistake of Yudhishtir to bet Draupadi, his wife in the very first place? Well, if Yudhishtir considers Draupadi as an object and bets her in a game of dice, then Duryodhan being the winner of the game as well as the object don’t you think so had every right to do anything to the winning thing ?</p>
<p>Bhishma Pitama, Vidur and Guru Drona crying and almost begging in front of Duryodhan for leaving Draupadi alone.
I still don’t understand Why they did not request Yudhishtir to stop the game when the question of betting Draupadi was raised in a game of dice ?</p>
<p>Duryodhan was a adharmi so obvious he didn’t listen to them but Yudhishtir for them was a dharmi. Don’t you think they should have asked Yudhishtir to stop his nonsense of betting people in the game of dice?</p>
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<p>Even after the death, only shrAdha ceremony will help the soul to reach heaven. The soul will mostly reincarnate in same blood line so can we conclude the relationship between father and son is eternal. Can we say relationship with son is only going to help even after death and that is the way to attain immortality, so it is <em>eternal</em> ?</p>
| 19299 | 19298 | 8 | 2 | 19298 | 4 | Is relationship between father and son eternal? | 3 | 19299 | <p>In a way yes. Their relation is eternal because son is said to be the own self of the father, his atma. </p>
<blockquote>
<p>angad angat sambhavasi</p>
<p> hrdayad abhijayase</p>
<p>atma vai putra-namasi</p>
<p> sañjiva saradah satam</p>
<p>“You have taken birth from my various limbs and have arisen from my
very heart. You are my own self in the form of my son. May you live
through a hundred autumns.” This verse appears in the <strong>Satapatha</strong>
<strong>Brahmana</strong> (14.9.8.4), <strong>Kaushitaki brahmana</strong> and the <strong>Brhad-aranyaka Upanisad</strong> (6.4.8).</p>
<p><strong>SB 10.78.36</strong></p>
<p>sri-bhagavan uvaca</p>
<p>atma vai putra utpanna</p>
<p> iti vedanusasanam</p>
<p>tasmad asya bhaved vakta</p>
<p> ayur-indriya-sattva-van</p>
<p>The Supreme Lord said: The Vedas instruct us that one’s own self takes
birth again as one’s son. Thus let Romaharsana’s son become the
speaker of the Puranas, and let him be endowed with long life, strong
senses and stamina.</p>
</blockquote>
<p><a href="http://www.srimadbhagavatamclass.com/srimad-bhagavatam-canto-10-chapter-78-text-36/" rel="nofollow noreferrer">Source</a></p>
<p>Thus, there are some injunctions in the shastras which show that the self itself takes birth as a son. Hence the relation is of soul and not of flesh alone. </p>
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<p>In bhuloka, it is possible to achieve mukthi by doing several Sadhana. When we go to naraka or swarga, our sukshma Sarira(subtle body) will be there only sthoola Sarira(Gross body) is dropped during death. Japam, meditation all are done using manas which is part of sukshma Sarira. So, are we able to perform Sadhana like remembering bhagawan's nama and attain Mukthi in that loka also?</p>
| 19334 | 19317 | 18 | 2 | 19317 | 9 | Is mukthi possible from world's other than bhuloka(ie. From swarga and naraka) | 5 | 19334 | <p>As I discussed in <a href="https://hinduism.stackexchange.com/a/18828/277">this answer</a>, according to Vedanta, the only way to attain Moksha is to realize Brahman.</p>
<p><a href="http://www.shastras.com/upanishads-krishna-yajur-veda/svetasvatara-upanishad/" rel="nofollow noreferrer">ShvetaShvatar Upanishad</a>:</p>
<blockquote>
<p>वेदाहमेतं पुरुषं महान्त-
मादित्यवर्णं तमसः परस्तात् ।<br>
तमेव विदित्वातिमृत्युमेति
नान्यः पन्था विद्यतेऽयनाय ॥ ८॥</p>
<p>III-8: I have realized this Great Being who shines effulgent like the sun beyond all darkness. <strong>One passes beyond death only on realizing Him. There is no other way of escape from the circle of births and deaths.</strong></p>
</blockquote>
<p>Now one can only know and realize Brahman in either this loka or Brahma Loka. That's why it's recommended to try to know & realize Brahman in this loka before death.</p>
<p><a href="http://www.shastras.com/upanishads-krishna-yajur-veda/katha-upanishad/" rel="nofollow noreferrer">Katha Upanishad</a>:</p>
<blockquote>
<p>इह चेदशकद्बोद्धुं प्राक्षरीरस्य विस्रसः ।<br>
ततः सर्गेषु लोकेषु शरीरत्वाय कल्पते ॥ ४॥</p>
<p>2-III-4. If one could know <strong>here prior to the falling of the body</strong>, (one becomes liberated); (if not), one becomes fit to be embodied in the worlds of creatures.</p>
</blockquote>
<p><a href="https://www.wisdomlib.org/hinduism/book/katha-upanishad-shankara-bhashya/d/doc145257.html" rel="nofollow noreferrer">Adi Shankaracharya's Bhashya</a>:</p>
<blockquote>
<p>If he is able to know and knows even during life, this Brahman} the cause of fear, before the falling of the body, then he becomes freed from the bond of Samsâra. If he is not able to know, then, i.e., from want of that knowledge, he becomes able to take, i.e., he takes a body in earth and other worlds, where those who are fit to be created, are created. Therefore, before the falling of the body, attempt should be made to realise the âtman; for the realisation of the âtman even here will be clearly horrible as that of a face reflected in a mirror; <strong>not in other worlds except the Brahmalôka;</strong> and that is hard to reach.</p>
</blockquote>
<p>And it's only possible in either this loka or in BrahmaLoka</p>
<blockquote>
<p>यथाऽऽदर्शे तथाऽऽत्मनि यथा स्वप्ने तथा पितृलोके ।
यथाऽप्सु परीव ददृशे तथा गन्धर्वलोके
छायातपयोरिव ब्रह्मलोके ॥ ५॥</p>
<p>2-III-5. As in a mirror, so in one's intellect; as in a dream, so in the world of manes; as seen in water, so in the world of the Gandharvas; as in the case of shade and light, so in the world of Brahma.</p>
</blockquote>
<p>Adi Shankraracharya's Bhashya:</p>
<blockquote>
<p>How is explained. As one in the world sees his own image reflected in a mirror very distinctly, so the realisation of the âtman in one's intelligence, when spotless like a mirror, becomes clear. As in dreams, the perception is indistinct and produced, i.e., (obscured) by the reminiscences of the waking state, so indistinct is the realisation of the âtman in the world of the manes, being engrossed in the enjoyment of the fruits of karma. As the image of one's self reflected in water is seen indistinctly, with the various parts not defined, so is the realisation of the âtman in the world of the Gandharvâs certainly indistinct. <strong>Thus, it is inferred from the authority of the sâstrâs, even in other worlds, it is only in one, the Brahmalôka,</strong> that it is very distinct, as that of light and shadow <strong>and that (Brahmalôka) is hard to attain requiring</strong> as means, a combination of very special karma and knowledge, i.e., (worship). The drift, <strong>therefore, is that one should attempt to realise the âtman even while here (in this world).</strong></p>
</blockquote>
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<p>Are there any incidents of human sacrifice in Hindu scripture?</p>
<p>If there are none, are there any examples where a human being was initially prepared to be sacrificed but later avoided due to some or other reason?</p>
| 40940 | 19408 | 3 | 2 | 19408 | 1 | Examples of human sacrifice in Hindu scripture | 4 | 40940 | <p><a href="https://sacred-texts.com/hin/m03/m03127.htm" rel="nofollow noreferrer">The Mahābhārata</a> narrates the story of King Somaka and his only son Jantu who was sacrificed so each of Somaka's 100 wives would be blessed with a son.</p>
<p>Here's a short account of the story from <a href="https://www.wisdomlib.org/hinduism/compilation/puranic-encyclopaedia/d/doc241642.html" rel="nofollow noreferrer">The Purāṇic Encyclopedia</a>:</p>
<blockquote>
<h3>Jantu born again.</h3>
<p>Somaka had hundred wives. But only one of them gave birth to a child.
That child was Jantu. He was a pet of all the hundred wives. Once
Jantu was bitten by an ant. All the hundred queens began crying and
shouting and all ran to him. Hearing the tumult in the women’s
apartment of the palace, the King and the minister ran to that place.
When the tumult was over the King began to think. "It is better to
have no sons at all, than to have only one son. There are hundred
queens. But none of them bears a child. Is there a solution for this?"</p>
<p>At last the King summoned his family-priests and consulted them. <strong>The
decision of the priests was that if the King should sacrifice his only
son, then all his wives would become pregnant and all would give birth
to children, and that among the sons thus born, Jantu also would be
reborn.</strong> The mother of Jantu did not look at this project with
favour. "How can we be sure that Jantu also will be there among the
sons to be born, after his death?" She was worried by this thought.
The priests consoled her and said that there will be a golden mole on
the left flank of Jantu. Finally the mother agreed to their plan.
Sacrificial dais was arranged. Sacrificial fire for holy offerings was
prepared. <strong>The priests tore the child into pieces and offered them as
oblation in the fire.</strong> When the sacrifice was finished, all the hundred
queens became pregnant. Each of them gave birth to a child. As the
priests had predicted, there was a golden mole on the left flank of
the child delivered by the mother of Jantu. (Mahābhārata Vana Parva,
<a href="https://sacred-texts.com/hin/m03/m03127.htm" rel="nofollow noreferrer">Chapters 127</a> and <a href="https://sacred-texts.com/hin/m03/m03127.htm" rel="nofollow noreferrer">128</a>).</p>
</blockquote>
<p><br>The moral of the story is probably that human sacrifices shouldn't be performed anymore because it ends with the chief priest who performed the sacrifice going to hell and the king convincing Yama Dharmaraja to share the punishment:</p>
<blockquote>
<p>'Why art thou, O Brahmana! being grilled in this hell?" Then the family priest exceedingly scorched with fire, spake to him saying,</p>
<blockquote>
<p>This is the outcome of my having officiated in that sacrifice of thine.</p>
</blockquote>
<p>Hearing this, the saintly king thus spake to the god who meteth out punishments to departed souls,</p>
<blockquote>
<p>I shall enter here. Set free my officiating priest; this revered man is being grilled by hell-fire on my account only.</p>
</blockquote>
<p>[Yama] Dharmaraja thereat answered thus,</p>
<blockquote>
<p>One cannot enjoy or suffer for another person's acts. O best of speakers! these are the fruits of thy acts; see it here.</p>
</blockquote>
<p>Somaka said,</p>
<blockquote>
<p>Without this Brahmana here, I desire not go to the blessed regions. My desire is to dwell in company with this very man, either in the abode of the gods, or in hell, for, O Dharmaraja! my deed is identical with what hath been done by him and the fruit of our virtuous or evil deed must be the same for both of us.</p>
</blockquote>
<p>[Yama] Dharmaraja said,</p>
<blockquote>
<p>O king! If this is thy wish, then taste with him the fruit of that act, for the same period that he must do. After that thou shall go to the blessed regions.</p>
</blockquote>
</blockquote>
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<p>I know lord shiva had two wives(actually one). One is Sati and then Parvati(incarnation of Sati). Now in hinduism lots of places we find that Kali is also a wife of lord shiva. However I don't find any good reference about it.There are many confusing articles online.My three questions to you,</p>
<ol>
<li>What is the exact relationship between shiva and kali?(reference please)</li>
<li>Is Kali was a wife or just unmarried consort?</li>
<li>If wife,when they got married? After Parvati or along with Parvati?</li>
<li>If unmarried consort,how come this possible when Parvati was with him?</li>
</ol>
<p>Thank You,</p>
| 19440 | 19435 | 2 | 2 | 19435 | 0 | Exact relation between lord shiva and goddess Kali? | 3 | 19440 | <p>Before coming to your question, a little background understanding is important. Here it is..</p>
<p>Before the creation of world Shiva use to be in Ardhanareshwara (Half body is of woman and half is of man) form. Brahma starts creation of world but at one point Lord Brahma got lack in energy/power to complete the work of srijan (creation). Then he went to Shiva and ask for help. Then Shiva gave his half form (woman form) in form of energy to Lord Brahma. That woman form of Shiva is knows as <strong><a href="https://en.wikipedia.org/wiki/Adi_Parashakti" rel="nofollow noreferrer">AAdi Shakti</a></strong>.</p>
<p>Then Brahma used that energy to complete the creation work of world. He created all living and non living things which includes plants, animals, humans, Gods and stones sand and so on. Means everything is created by Lord Brahma with the help of power of Aadi Shakti. That means Aadi Shakti is present in Planets, stars, in every living thing and in everything that one can and can't feel.</p>
<p>When Creation works got complete and life started in world then Aadi Shakti need to get back to Lord Shiva (It has saperate long story but I will not gonna describe here). But the problem was that She can't come to Shiva directly and become part of Shiva like before (Ardhnareshwar form) Because Aadi Shakti is being used to create world. Nature (plants and other living things) on earth is the result of Aadi Shakti. Means Aadi shakti is Nature herself. If she went back to Lord Shiva then Nature will get End. Here is why...</p>
<blockquote>
<p><strong>Why Adi Sakti Can't go back to Lord Shiva?</strong></p>
</blockquote>
<p>The whole galaxy will suffer a lot if Aadi shakti leave all her duties and goes back to Shiva here is how...</p>
<p><strong>[ CONTENTS FROM WIKIPEDIA STARTS ]....</strong></p>
<p><strong>Association with Navagraha or nine planets</strong></p>
<p>Adi Shakti is regarded as the one who can control all the nine planets. She divides herself to Material Shakti i.e. Durga who splits herself to operate nine planets to maintain cosmic order, Vidya Shakti i.e. Kali as source for 10 incarnations of Lord Vishnu and Maya Shakti, to delude the beings to illusion and also promotes the beings to Ultimate God. As Durga Shakti She is the one who splits herself to NavaDurga provides direction and energy to all planets.</p>
<ul>
<li>Sun is Governed by <a href="https://en.wikipedia.org/wiki/Kushmanda" rel="nofollow noreferrer">Kushmanda</a> Shakti.</li>
<li><a href="https://en.wikipedia.org/wiki/Mahagauri" rel="nofollow noreferrer">Mahagauri</a> operates Rahu.</li>
<li><a href="https://en.wikipedia.org/wiki/Kaalratri" rel="nofollow noreferrer">Kaalratri</a> governs Shani.</li>
<li>Ketu is governed by Goddess <a href="https://en.wikipedia.org/wiki/Siddhidatri" rel="nofollow noreferrer">Siddhidaatri</a>.</li>
<li>Provider of Knowledge i.e. Bhrasapati is governed by Goddess
<a href="https://en.wikipedia.org/wiki/Katyayini" rel="nofollow noreferrer">Katyayini</a></li>
<li>Provider of All Fortunes i.e. Mangal is governed by Goddess
<a href="https://en.wikipedia.org/wiki/Brahmacharini" rel="nofollow noreferrer">Brahmacharini</a></li>
<li>The effect of moon is overcome by Goddess <a href="https://en.wikipedia.org/wiki/Shailaputri" rel="nofollow noreferrer">Shailaputri</a></li>
<li>Budh Planet is governed by Goddess <a href="https://en.wikipedia.org/wiki/Skandamata" rel="nofollow noreferrer">Skandamata</a></li>
<li>Shukra Planet is operated by Goddess <a href="https://en.wikipedia.org/wiki/Chandraghanta" rel="nofollow noreferrer">Chandraghanta</a></li>
</ul>
<p>By this contrast Goddess Adi Shakti controls Nava Graha. Worshipping the nine goddess in Navaratri or Nine nights of mataji, saves you from dangerous effects of planets.</p>
<p><strong>...[ CONTENTS FROM WIKI ENDS ]</strong></p>
<p>This just a very little explanation of role of Aadi Shakti in continuity of flow of life in whole galaxy. But she does many more than that. So you can imagine if she left all her duty and goes back to Shiva then what will happened to the Galxy. </p>
<p>So the only option to get back to Shiva was through the nature itself. Means Aadi Shakti can be with Shiva in the same way as all other life. Means She has to follow nature to get back to Shiva in which She had to take birth as human Child and then she can get Shiva.</p>
<p>For that purpose she first took birth as Sati. But father of Sati used to hate Shiva (It has also a long story that why he hate Shiva, If I will explain all then I might be getting out of topic). SO She couldn't stay with Shiva forever as Sati. Then She again took birth as Parvati to get her Shiva. Then She got married with Shiva again and stays with him till now.</p>
<p><strong>NOTE</strong>: This background Story was important to clear your doubt, Now let's come to you real question.</p>
<blockquote>
<p>Exact relation between lord shiva and goddess Kali?</p>
</blockquote>
<p><strong>[ CONTENTS FROM WIKI STARTS ]....</strong></p>
<p>Adi Shakti has divided herself to Material Shakti (Durga or Parvati), Kali (Vidya Shakti) and Yog Maya (as Mayashakti). As Vidya Shakti she splits herself to 10 kinds of eternal knowledge also known as 10 <a href="https://en.wikipedia.org/wiki/Mahavidya" rel="nofollow noreferrer">Mahavidya</a>. The ten goddesses are known as wisdom goddesses.</p>
<p><strong>....[ CONTENTS FROM WIKI ENDS ]</strong></p>
<blockquote>
<p>So now you can understand that Kali and Parvati both are forms of Aadi Shakti. So there is not difference between kali and Parvati. So the exact relationship between Shiva and Kali will be relationship of husband and wife Because Shiva did marry parvati and like that he got married with all 10 Mahavidya (all forms of Aadi shakti which includes Kali also).</p>
</blockquote>
<p>Here are some more important points on Aadi Shakti (just for little extra knowledge) by which you will come to know the importance of Aadi shakti. </p>
<p><strong>[ CONTENTS FROM WIKI STARTS ]....</strong></p>
<p>All 10 forms of Aadi shakti are original source of ten incarnation (अवतार) of Lord Vishnu.</p>
<ol>
<li>From <a href="https://en.wikipedia.org/wiki/Dhumavati" rel="nofollow noreferrer">Dhumavati</a>, Lord Matsya was incarnated</li>
<li>From <a href="https://en.wikipedia.org/wiki/Bagalamukhi" rel="nofollow noreferrer">Bagalamukhi</a>, Lord Kurma was incarnated</li>
<li>From <a href="https://en.wikipedia.org/wiki/Bhairavi" rel="nofollow noreferrer">Bhairavi</a>, Lord Varaha was incarnated</li>
<li>From <a href="https://en.wikipedia.org/wiki/Chhinnamasta" rel="nofollow noreferrer">Chinnamasta</a>, Lord Narasimha was incarnated</li>
<li>From <a href="https://en.wikipedia.org/wiki/Tripura_Sundari" rel="nofollow noreferrer">Tripurasundari</a>, Lord Vaamana was incarnated</li>
<li>From <a href="https://en.wikipedia.org/wiki/Matangi" rel="nofollow noreferrer">Matangi</a>, Lord Parashurama was incarnated</li>
<li>From <a href="https://en.wikipedia.org/wiki/Tara_(Devi)" rel="nofollow noreferrer">Tara</a>, Lord Rama was incarnated</li>
<li>From <a href="https://en.wikipedia.org/wiki/Kali" rel="nofollow noreferrer">Kali</a>, Lord Krishna was incarnated (You are asking about this form of Aadi Shakti)</li>
<li>From <a href="https://en.wikipedia.org/wiki/Kamalatmika" rel="nofollow noreferrer">Kamala</a>, Lord Buddha was incarnated</li>
<li>From <a href="https://en.wikipedia.org/wiki/Bhuvaneshvari" rel="nofollow noreferrer">Bhuvaneshvari</a>, Lord Kalki will be incarnated
<strong>....[ CONTENTS FROM WIKI ENDS ]</strong></li>
</ol>
<blockquote>
<p><strong>NOTE</strong>: The story that I have told you in my answer is written in my own words which I have learned from TV and news articles.</p>
</blockquote>
|
|
<p>When ever I try to concentrate in either my breath or a word I am not able to concentrate. Please give me some solution to it.</p>
<p>If I do concentration by ignoring those thoughts than after I open my eyes I don't feel good. So what should I do?</p>
| 19542 | 19530 | 5 | 2 | 19530 | 4 | How to do meditation if I've got negative thoughts? | 3 | 19542 | <p><strong><code>When ever i try to concentrate in either my breath or a word i am not able to concentrate. Please give me some solution to it.</code></strong></p>
<p>Yes , the solution of your above problem is given in various Hinduism scriptures like <strong>Shreemad Bhagvat Gita , Patanjali YOG-SUTRAS , Aparokshanubhuti</strong> ( by adi Shankaracharya ) etc.</p>
<p>This problem is discussed and possible solutions are also given in below shlokas by various texts.
<hr>
Here is what Shree Adi Shankaracharya Says in his book called <a href="https://archive.org/stream/Works_of_Sankaracharya_with_Hindi_Translation/AparokshanubhutiWithDipikaHindiTika-RamswarupDvivedi1908khemraj#page/n13/mode/2up" rel="noreferrer"><strong>Aparokshanubhuti</strong> </a> where he describes a method that seekers can follow to directly experience the essential truth of one's one nature.</p>
<blockquote>
<p>समाधौ क्रियमाणे तु विघ्नान्यायान्ति वै बलात । <br>
अनुसन्धानराहित्यमालस्यं भोगलालसम ।।127।। <br> लयस्तमश्च विक्षेपो
रसास्वाद्श्च शून्यता । <br> एवं यद्विघ्नबाहुल्यम त्याजं ब्रह्मविदा शनै
।।128।। <br></p>
<p>While practicing Samadhi there appear unavoidably many obstacles, such
as lack of inquiry, idleness, desire for sense-pleasure, sleep,
dullness, distraction, tasting of joy, and the sense of blankness. One
desiring the knowledge of Brahman should slowly get rid of such
innumerable obstacles. <hr></p>
<p>यत्र यत्र मनो याति ब्रह्मण स्तत्र दर्शनात।<br> मनसो धारणं चैव धारणा
सा परा मता॥१२२॥ <br></p>
<p>Yatra Yatea Mano Yaati Brahman StaStra Darshanat <br> Manaso Dharanam
Chaiva Dharana Sa Para Mata <br></p>
<p>Meaning - <strong>A supreme condition (Dharana) is that , in which one
realises that , which ever place his mind goes , that place is
Brahman.</strong></p>
</blockquote>
<p>Here what Shree Adi Shakarcharya is saying is let your mind go anywhere ,onto anything (good or bad or on materialistic pleasure's) , one should realise that thing as a Brahman, that is Best Dharana.<hr></p>
<p>Here is what <strong>Patanjali</strong> advices us on your enquiry in his <a href="http://www.swamij.com/pdf/yogasutrasinterpretive.pdf" rel="noreferrer"><strong>YOG –SUTRAS</strong> </a> in the first chapter - Stabilizing and clearing the mind (1.33-1.39) </p>
<blockquote>
<p>मैत्रीकरुणामुदितोपेक्षणां सुखदु:खपुण्यापुण्यविषयाणां भावनात
श्र्चित्तप्रसादनम् ||33||</p>
<p>maitreekarunamuditopekshanan sukhaduhkhapunyapunyavishayanan<br>
bhavanatashchittaprasadanam </p>
<p>Friendship, mercy, gladness, indifference, being thought of in regard
to subjects, happy, unhappy, good and evil respectively, pacify the
Chitta.</p>
<p><strong>1.33</strong> In relationships, the mind becomes purified by cultivating feelings of friendliness towards those who are happy, compassion for
those who are suffering, goodwill towards those who are virtuous, and
indifference or neutrality towards those we perceive as wicked or
evil. (maitri karuna mudita upekshanam sukha duhka punya apunya
vishayanam bhavanatah chitta prasadanam) • maitri = friendliness,
pleasantness,<hr></p>
<p>प्रच्छर्दनविधारणाभ्याम वा प्राणस्य || 34|| </p>
<p>prachchhardanavidharanabhyan va prannasya</p>
<p><strong>1.34</strong> The mind is also calmed by regulating the breath, particularly attending to exhalation and the natural stilling of
breath that comes from such practice. (prachchhardana vidharanabhyam
va pranayama)</p>
</blockquote>
<p>Here Patanjali is advicing us to calm our mind by improving and <strong>cultivating good feelings.</strong>
Then with pacified mind no negative thoughts will come in mind while practicing meditation.
He is also advising us to control negative thoughts coming in mind by <strong>Breathing exercise (Pranayama)</strong> <hr></p>
<p>In Shreemad Bhagvad gita Lord Shree Krishna tells this - : </p>
<blockquote>
<p>यतो यतो निश्चरति मनश्चञ्चलमस्थिरम्।<br> ततस्ततो नियम्यैतदात्मन्येव वशं
नयेत्।।6.26।।<br></p>
<p>yato yato niścalati <br> manaś cañcalam asthiram<br> tatas tato
niyamyaitad<br> ātmany eva vaśaṁ nayet<br></p>
<p>From wherever the mind wanders due to its flickering and unsteady
nature, one must certainly withdraw it and bring it back under the
control of the Self. <a href="https://www.vedabase.com/en/bg/6/26" rel="noreferrer"><strong>BG 6.26</strong></a><hr></p>
<p>शनैः शनैरुपरमेद् बुद्ध्या धृतिगृहीतया।<br> आत्मसंस्थं मनः कृत्वा न
किञ्चिदपि चिन्तयेत्।।6.25।।<br></p>
<p>śanaiḥ śanair uparamed<br> buddhyā dhṛti-gṛhītayā<br> ātma-saṁsthaṁ
manaḥ kṛtvā<br> na kiñcid api cintayet<br></p>
<p>Gradually, step by step, one should become situated in trance by means
of intelligence sustained by full conviction, and thus the mind should
be fixed on the Self alone and should think of nothing else.<a href="https://www.vedabase.com/en/bg/6/25" rel="noreferrer"><strong>BG
6.25</strong></a></p>
</blockquote>
<p>Conclusion - So from above shlokas its clear that can avoid negative thoughts coming in mind during meditation etc. By</p>
<ul>
<li><p>Cultivating good thoughts in mind about others even about bad or evil people.</p></li>
<li><p>By practicing Breathing exercise OR Pranayama (प्राणायाम).</p></li>
<li><p>Gradually detaching mind from Material things or samsara .</p></li>
</ul>
|
|
<p>My teacher is in a very critical condition and i want to pray for his health, but I don't know which mantras should be chanted at this time for healing him.</p>
<p>I know about the Mahamritunjaya mantra but how should it be chanted in order to benefit him? Please help.</p>
| 19587 | 19573 | 4 | 2 | 19573 | 5 | Are there mantras that should be chanted by me for curing a person (not me)? | 4 | 19587 | <p>Mahamrityunjaya mantra is the best choice but it should be chanted in continuous manner accompanied by homam and abhishekam if problem is severe. Along with this, Sri Rudram should also chanted as much as possible. One has to visualize the energy of the mantra entering into the patient and healing him. </p>
<p>Mrityunjaya mantra is as follows, </p>
<p><a href="https://i.stack.imgur.com/2sMgo.png" rel="noreferrer"><img src="https://i.stack.imgur.com/2sMgo.png" alt="enter image description here"></a></p>
<p>As per Mantra-Mahodadhi Chapter 16, </p>
<p><a href="https://i.stack.imgur.com/do7oq.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/do7oq.jpg" alt="enter image description here"></a></p>
<p>Up to three nakshatras from the birth nakshatra, one has to perform homam with samidha (wood) of Guduchi to avoid diseases and untimely death. 46.47 </p>
<p>Performing daily homam with Durva is said to be the best for avoiding untimely death and for fulfilling all the desired. 47-48</p>
<p>For curing fever, one has to perform homam with samidhA of apAmarga plant. </p>
<p>For fulfilling all desires, one has to perform homam with guduchi pieces soaked in milk for one month. 48-49</p>
<p>To sum up, homam should be done with guduchi and durva grass. Abhishekam should be done with articles like milk, yogurt, sugarcane juice, water, etc.
For the homam one has to ideally do 10,000 oblations. </p>
|
|
<p>From the story of Ramayana and Mahabharata, I have come to know that Lord Narayana takes incarnation at the end of every era (yuga). And when Lord's incarnation dies then era changes (and new era starts). </p>
<p>For example: Lord Narayana took incarnation as Lord Rama nearly at the end of Treta yuga. When Lord Rama died then new era (Dwapara yuga) started. Similarly, Lord krishna took birth at the end of Dwapara yuga and on his death Kali yuga started.</p>
<p>Thus I believe Lord Narayana takes incarnation in every era for following purposes:</p>
<ul>
<li>To start new era (yuga).</li>
<li>To kill all bad creatures (including demons, humans and others) so that in new era there will not any obstacle to start over Dharma as another new beginning i.e. yuga.</li>
<li>To set examples of dharma by their deeds that will teach people of new era about dharma from new perspective. Means as new era is going to start so he use to set new examples (that guide towards dharma) for new people of new era.</li>
</ul>
<p>Thus Lord Narayana took incarnation to change era or to start new era (according to my learning).</p>
<p><strong>Here is my real question</strong></p>
<blockquote>
<p>The thing I want to know the time of Lord Rama and Lord Krishna death. Means whether they died at end of era OR in between the era (not at end of era).</p>
</blockquote>
<p>Although I believe I am right on my points but I have been asked for proof of my theory. I have proof but that proof is something like this (it is not scriptural reference because I don't read scriptures directly but instead it's from story of incarnation life. Here it is...</p>
<p><strong>Lord Krishna took birth at end of Dwapara yuga</strong></p>
<p>The wife of Bala Rama (incarnation of Sheshanag) is the kind of proof that Lord Krishna took birth at the end of Dwapara yuga. Here is how...</p>
<p>Revati (wife of Balarama) did born in Satya yuga and married in Dwapara yuga with Balarama. At the time of satyayuga, father of Revati couldn't find any perfect husband for his daughter in whole earth since his daughter was not an ordinary lady. So there was no any man that can properly suits Revati (as per her father's thoughts). So his father went to Brahma Loka with Revati. There they did meet Lord Brahma. Revati's father said to Brahma that I have searched whole earth but I couldn't find any suitable husband for my daughter. It seems there is not a man on earth who can marry my daughter. he asked to Brahma that Should I find husband for my daughter in other loka (world) instead of Prithvi Loka (earth)? In which Loka I can find suitable husband from my daughter?</p>
<p>Then Lord Brahma replied "You will find husband for your daughter in prithvi loka (earth). Then her father replied "But I have searched whole earth and couldn't find any suitable husband for her". </p>
<p>Lord Brahma said "The time in which you were searching husband for your daughter, that time has been changed completely now. The speed of time in Brahma loka is extremely fast than Prithvi Loka. The little time that you spend in Brahma loka with you daughter, on that little time on Prithvi loka, 3 eras (Yuga) has been completed. On earth Satya yuga and Treta Yuga already completed (They were from Satya yuga) and <strong>Dwapara yuga is going to end soon</strong>. Right now in Dawapara yuga Lord Narayana is himself present on earth as his eighth incarnation. Sheshnaag also took incarnation with Lord Narayana as Balarama. And he (Balarama) is suitable husband for your daughter. So, now go to Lord Krishna and Balarama." So then they went to them and Balarama uses his plough to decrease the height of Revati (Since Revati was from Satyayuga, hence she was very tall. So Balraama decreases her height as per Dwapara yuga).</p>
<p><strong>NOTE:</strong> In the above story I have highlighted the Point where Brahma said Dwapara yuga is going to end and Lord Krishna is there. That simply implies that Lord Krishna was on earth at the end of Dwapara yuga. He didn't take birth in between of Dwapara yuga but instead took birth when Dwapara yuga is going to end.</p>
<p>Hence like this I have learned from stories of incarnation of Narayana that they take incarnation at the end of every yuga. Kalki incarnation of Narayana will also appear at the end of Kali yuga, not now.</p>
<p>One person claimed this as my personal theory that Lord Narayana takes incarnation at end of every era. He claims that there is no scriptural reference on this. Even if there is not scriptural reference that doesn't mean it is fake theory.</p>
<p>This can still be proved that Lord Narayana takes incarnation at the end of every era by finding their time of Death. That's why I am here to ask mainly about time of death of Lord Rama and Lord Krishna because those incarnations of Narayana was era changing incarnation. If they were born at end of era and died at end of era then there will be no doubt that Lord Narayana always takes incarnation at the end of era.</p>
<p>So what was the time of death of Rama and Krishna?</p>
| 19618 | 19586 | 2 | 2 | 19586 | 5 | Does Lord Narayana take incarnation to change era? | 3 | 19618 | <blockquote>
<p><em>"Does Lord Narayana take incarnation to change era?"</em></p>
</blockquote>
<p><strong>Not necessarily</strong>. There are few <a href="https://hinduism.stackexchange.com/a/19617/1049"><em>AvatAra</em>-s which are listed for Vishnu</a>, but there may be many others which are not that much famous. IMO, we cannot define when the lord should take an incarnation. Also not everyone of them were born at the end of an era, as there are only 4 era-s.</p>
<hr>
<blockquote>
<p><em>"The thing I want to know the time of Lord Rama and Lord Krishna death. Means whether they died at end of era OR in between the era"</em></p>
</blockquote>
<p>Yes, <strong>End of the era</strong>, as you rightly mentioned! This is specific only to RAma & Krishna.<br>
Another <em>AvatAra</em> of ParashurAma was before Shri RAma and is believed to be long lived.</p>
<p>As per MahAbhArata's <a href="http://www.sacred-texts.com/hin/m12/m12c039.htm" rel="noreferrer">ShAnti parva</a>:</p>
<blockquote>
<p>In the <strong>Treta age I shall take birth as [Parashu]Rama</strong> in the race of Bhrigu, and exterminate the Kshatriyas who will become proud of their strength and possessions. <strong>Towards the close of Treta and the beginning of Dwapara, I shall take birth as Rama</strong>, the son of Dasaratha in Iskshaku's royal line. ... <strong>Towards the close of the Dwapara and beginning of the Kali ages</strong>, I shall again appear in the world taking birth in the city of Mathura for the purpose of slaying Kansa</p>
</blockquote>
<p>Similar thing is said by Krishna himself after the death of Duryodhana during <a href="http://www.sacred-texts.com/hin/m09/m09060.htm" rel="noreferrer">Shalya Parva</a>: </p>
<blockquote>
<p><strong>Krishna replied</strong>, saying, "Thou art always described as bereft of wrath, and righteous-souled and devoted to righteousness! Calm thyself, therefore, and do not give way to wrath! <strong>Know that the Kali age is at hand</strong>. Remember also the vow made by the son of Pandu! ...</p>
</blockquote>
|
|
<p>If this birth is based on the deeds of our previous life, then our destiny is pre-determined. So, there is no need for god unless prayer offered to him will erase the bad deeds.</p>
| 19646 | 19644 | 12 | 2 | 19644 | 11 | Does prayer remove bad deeds of past lives? | 3 | 19646 | <p>Prayer, PujA (worship) etc can remove sins committed in infinite number of our past lives.</p>
<p>Here is a proof that prayer in the form Mantra Japa can do it:</p>
<blockquote>
<p>Lakshyadwayen <strong>pApAni saptajanmakritAnyapi</strong> |<br> <strong>NAsayet TripurA
devi</strong> sAdhakasya na samsayaha ||<br> JaptvA lakshyatrayam mantri yantrito
mantra vigraha |<br> <strong>PAtakam nAsayedAsu yadi janmasahasragam</strong> ||</p>
<p>.........</p>
<p>[Lord Shiva said] If the devotee does japa [of the mantra] two lakh times, <strong>Goddess
TripurA will destroy all his sins that was accumulated in his past
seven lives.</strong> And one who does japa of the mantra three lakh times,
becomes himself the personification of mantra and yantra and <strong>destroys thereby
the sins that he has accumulated over his past thousand lives within no time.</strong></p>
<p><strong>NityAshodashikArnava Tantram 5-11,12</strong></p>
</blockquote>
<p>Here is a proof that prayer in the <a href="http://www.hindupedia.com/en/Dwadasa_Jyothir_Linga_Stotram" rel="noreferrer">form of Stotram</a> can do it:</p>
<blockquote>
<p>Sourashtre Somanadham, cha Sri Shaile Mallikarjunam, Ujjayinyam Maha
Kalam, Omkaram, amaleshwaram, Paralyam Vaidyanatham, cha Dakinyam
Bhimasankaram, Sethubandhe thu Ramesam, Nagesam thu Darukavane,
Varanasyam thu Viswesam, Trayambakam Gouthami thate, Himalaye thu
Kedaram, Ghushmesam cha Shivalaye, Ethani Jyothirlingani sayam pratha
paden nara, <strong>Saptha janma krutham papam smaranena vinasyathi</strong>.</p>
<p>.........</p>
<p>The twelve Lingas of light are, Somanatha in Sourashtra, Mallikarjuna
in Sri Shailam, Mahakala in Ujjain, Omkaram in Amaleshwara,
Vaidhyanatha in Parali, Bhimasankara in South, Rameshwara near the
bridge in Sethu, Nageswara in Daruka forest, Visweswara in Varnasi,
Trayambakeshwara in the shores of Godavari, Kedareshwara in Himalayas,
And Ghushmesha in Sivalaya. <strong>He who remembers them, Morning and
evening, Would wash away sins, committed in his seven births.</strong></p>
<p><strong>The Dwadasa Jyotirlinga Stotram</strong></p>
</blockquote>
<p>And, here is a proof that prayer in the form of Puja (worship) can do it as well:</p>
<blockquote>
<p>MahApAtakayuktAtmA yadi Devim prapujAyet |<br>
SamidurvAsahAswatthapallabairathavAharkijah ||<br> <strong>MAsen hanti kalusham
saptajanma kritam naraha ||</strong></p>
<p>..........</p>
<p>[Lord Shiva said] The devotee who (even if he is afflicted with mahApatakas or great sins) worships Devi with the leaves of
Sami, DurvA, Aswattha or Arka plants <strong>destroys thus his sins
accumulated over his past seven lives.</strong></p>
<p><strong>NityAshodasikArnava Tantram 2-66</strong></p>
</blockquote>
<p>And, in the commentary of this verse Acharya ShivAnanda interprets the word saptajanma as to mean infinite number of past lives. Usually in such verses the words such as sapta (7), sata (100) or sahasra (1000) are to be interpreted to mean numerous or infinite rather than just a specific number.</p>
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<p>In many scriptures like Puranas, there is mention of <a href="https://en.wikipedia.org/wiki/Sanatkumara" rel="noreferrer">Sanat Kumaras</a>. According to the legend they are believed to be as the mAnasa putras of Lord Brahma. </p>
<p>But we get to see the list of 10 mAnasa putras of brahma which is Atri, Angiras, Pulastya, Marichi, Pulaha, Kratu, Bhrigu, Vashistha, Daksha and Narada. </p>
<p><strong>So are there more than 10 mAnasa putras?</strong> </p>
<p><strong>Are there reference and details of Sanat Kumaras other than the Puranas?</strong> </p>
| 19717 | 19713 | 9 | 2 | 19713 | 7 | Who are the Sanat Kumaras? | 3 | 19717 | <h3>So are there more than 10 mAnasa putras?</h3>
<p>Yes, it seems to be there are more than ten <code>Manasaputra</code> of Lord Brahma. Many Puranas mention it. First Lord Brahma generated some sons but they adopted the path of <code>Nivritti</code>.</p>
<blockquote>
<p>Sanandana and the other sons of Brahmā were previously created by him, but they were without desire or passion, inspired with holy wisdom, estranged from the universe, and undesirous of progeny. </p>
</blockquote>
<p>Then some other sons had been created.</p>
<blockquote>
<p>Brahmā created other mind-born sons, like himself; namely, Bhrigu, Pulastya, Pulaha, Kratu, Aṅgiras, Marīci, Dakṣa, Atri, and Vaśiṣṭha: these are the nine Brahmas (or Brahma ṛṣis) celebrated in the Purāṇas.</p>
</blockquote>
<p>Source is <a href="https://www.wisdomlib.org/hinduism/book/vishnu-purana-wilson/d/doc115942.html" rel="nofollow noreferrer">Vishnu Purana, Book 1, Chapter 7</a>. There is also an interesting comment given on the same page.</p>
<blockquote>
<p>Considerable variety prevails in this list of Prajāpatis, Brahmaputras, Brāhmanas, or Brahmarshis; but the variations are of the nature of additions made to an apparently original enumeration of but seven, whose names generally recur. Thus in the Mahābhārata, Mokṣa Dharma, we have in one place, Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, and Vaśiṣṭha, ‘the seven highminded sons of the self-born Brahmā.’ In another place of the same, however, we have Dakṣa substituted for Vaśiṣṭha: ‘Brahmā then created mind-begotten sons, of whom Dakṣa was the seventh, with Marīci,’ &c. These seven sons of Brahmā are also identified with the seven Ṛṣis as in the Vāyu; although, with palpable inconsistency, eight are immediately enumerated, or, Bhrigu, Marīci, Atri, Aṅgiras, Pulastya, Pulaha, Kratu, and Vaśiṣṭha. The Uttara Khanda of the Padma P. substitutes Kardama for Vaśiṣṭha. The Bhāgavata includes Dakṣa, enumerating nine. The Matsya agrees with Manu in adding Nārada to the list of our text. The Kūrma P. adds Dharma and Saṅkalpa. The Liṅga, Brahmāṇḍa, and Vāyu P. also add them, and extend the list to Adharma and Ruci. The Hari Vanśa in one place inserts Gautama, and p. 50 in another Manu. <strong>Altogether therefore we have seventeen, instead of seven</strong>. But the accounts given of the origin of several of these, shew that they were not originally included amongst the Mānasa putras, or sons of Brahmā's mind; for even Dakṣa, who finds a place in all the lists except one of those given in the Mahābhārata, is uniformly said to have sprung from Brahmā's thumb: and the same patriarch, as well as Dharma, is included in some accounts, as in the Bhāgavata and Matsya P., amongst a different series of Brahmā's progeny, or virtues and vices; or, Dakṣa (dexterity), Dharma (virtue), Kāma (desire), Krodha (passion), Lobha (covetousness), Moha (infatuation), Mada (insanity), Pramoda (pleasure), Mrityu (death), and Aṅgaja (lust). These are severally derived from different parts of Brahmā's body: and the Bhagāvata, adding Kardama (soil or sin) to this enumeration, makes him spring from Brahmā's shadow. The simple statement, that the first Prajāpatis sprang from the mind or will of Brahmā, has not contented the depraved taste of the mystics, and in some of the Purāṇas, as the Bhāgavata, Liṅga, and Vāyu, they also are derived from the body of their progenitor; or, Bhrigu from his skin, Marīci from his mind, Atri from his eyes, Aṅgiras from his mouth, Pulastya from his ear, Pulaha from his navel, Kratu from his hand, Vaśiṣṭha from his breath, Dakṣa from his thumb, and Nārada from his hip. They do not exactly agree, however, in the places whence these beings proceed; as for instance, according to the Liṅga, Marīci springs from Brahmā's eyes, not Atri, who there proceeds, instead of Pulastya, from his ears. The Vāyu has also another account of their origin, and states them to have sprung from the fires of a sacrifice offered by Brahmā; an allegorical mode of expressing their probable original, considering them to be in some degree real persons, from the Brahmanical ritual, of which they were the first institutors and observers. The Vāyu P. also states, that besides the seven primitive Ṛṣis, the Prajāpatis are numerous, and specifies Kardama, Kaśyapa, Śeṣa, Vikrānta, Susravas, Bahuputra, Kumāra, Vivaswat, Suchisravas, Prācetasa (Dakṣa), Aṛṣṭanemi, Bahula. These and many others were Prajāpatis. In the beginning of the Mahābhārata (A. P.) we have again a different origin, and first Dakṣa, the son of Pracetas, it is said, had seven sons, after whom the twenty-one Prajāpatis were born, or appeared. According to the commentator, the seven sons of Dakṣa were the allegorical persons Krodha, Tamas, Dama, Vikrita, Aṅgiras, Kardama, and Aswa; and the twenty-one Prajāpatis, the seven usually specified Marīci and the rest, and the fourteen Manus. This looks like a blending of the earlier and later notions.</p>
</blockquote>
<p>Though I have not verified all data given above but those seems to be pretty correct.</p>
<h3>Are there reference and details of Sanat Kumaras other than the Puranas?</h3>
<p>Yes, Sanatkumara are mentioned in other scriptures other than purana like Tezz's commented (in Mahabharata and Chandogya Upanishad), Rickross's answer (Kularnava tantra) and in above source <a href="http://www.sacred-texts.com/hin/m12/m12c040.htm" rel="nofollow noreferrer">Mahabharata, Book 12, SECTION CCCXLI</a>.</p>
<blockquote>
<p>Marichi, Angiras, Atri, Pulastya, Pulaha, Kratu, and Vasishtha,--these seven Rishis have been created by a fiat of the will. These will become the foremost of persons conversant with the Vedas. In fact, they will become the preceptors of the Vedas. They will be wedded to the religion of Pravritti, for they have been intended to devote themselves to the act of procreating offspring. This is the eternal path that I disclose of creatures engaged in acts and observances. The puissant Lord who is charged with the creation of all the worlds is called Aniruddha, Sana, Sanatsujata, Sanaka, Sanandana, Sanatkumara, Kapila, and Sanatana numbering the seventh,--these seven Rishis are known as the spiritual sons of Brahman. Their knowledge comes to them of itself (without being dependant on study or exertion). These seven are wedded to the religion of Nivritti. They are the foremost of all persons conversant with Yoga. They are possessed also of deep knowledge of the Sankhya philosophy. They are preceptors of the scriptures on duty and it is they that introduce the duties of the religion of Nivritti and cause them to flow in the worlds. </p>
</blockquote>
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<p>The <a href="http://www.sacred-texts.com/hin/rigveda/rv06020.htm" rel="noreferrer">Verse 6.20.2</a> of Rigved says that Indra 'leagued' with Vishnu to destroy Vritra:</p>
<blockquote>
<p>2 Even as the power of Dyaus, to thee, O Indra, all Asura sway was by the Gods entrusted,
When thou, Impetuous! <strong>leagued with Viṣṇu, slewest Vṛtra the Dragon who enclosed the waters.</strong></p>
<p>3 Indra, Strong, Victor, Mightier than the mighty, addressed with prayer and perfect in his splendour,
Lord of the bolt that breaketh forts in pieces, became the King of the sweet juice of Soma.</p>
</blockquote>
<p>How did Vishnu help Indra in killing Vritra?</p>
| 19810 | 19797 | 8 | 2 | 19797 | 8 | How did Vishnu help Indra in killing Vritra? | 3 | 19810 | <p>There is a slightly different version of the story of Vritra as mentioned in the Mahabharata. There Indra is defeated by Vritra, gets advice from Vishnu, befriends Vritra based on that advice, and later kills Vritra by throwing foam infused with Vishnu's power on him.</p>
<p>(All of the following are from K.M. Ganguly's translation of Vyasa's MahaBharata)</p>
<p><strong>MahaBharata Udyoga Parva, Section 9: Indra is defeated by Vritra:</strong> Long story but Twashta creates Vritra since Indra kills his son. Vritra trounces Indra.</p>
<p><strong>MahaBharata Udyoga Parva, Section 10: Indra asks Vishnu for help and hatches a plan:</strong></p>
<blockquote>
<p>"Indra said, This whole indestructible universe, O gods, hath been pervaded by Vritra. There is nothing that can be equal to the task of opposing him. I was capable of yore, but now I am incapable. What good betide you, can I do? I believe him to be unapproachable. Powerful and magnanimous, possessing immeasurable strength in fight, he would be able to swallow up all the three worlds with the gods, the Asuras, and the men. Therefore, hear ye dwellers of heaven, this is my resolution. Proceeding to the abode of Vishnu, in company with that high-souled Being must we consult, and ascertain the means of slaying this ruthless wretch.' "Salya continued, 'Indra having thus spoken, the gods with that host of Rishis repaired to the mighty god Vishnu to place themselves under the-protection of that protector of all. And afflicted with the dread of Vritra, they said unto the Supreme Lord of the deities. Thou hadst in former times covered the three worlds with three steps. Thou hadst procured the ambrosial food, O Vishnu, and destroyed the Asuras in battle. Thou didst bind the great Asura Vali and hadst raised Indra to the throne of heaven. Thou art the lord of the gods, and this entire universe is pervaded by thee. Thou art the God, the mighty Deity, saluted by all persons. Be thou the refuge of all the celestials together with Indra, O best of gods. The whole universe, O slayer of Asuras, hath been pervaded by Vritra. <strong>And Vishnu said, 'I am no doubt bound to do what is for your good. I shall, therefore, tell you of a contrivance whereby he may be annihilated. Do ye with the Rishis and the Gandharvas repair to the place where Vritra that bearer of a universal form is and adopt towards him a conciliatory policy. You will thus succeed in overthrowing him. By virtue of my power, victory, ye gods, will be won by Indra, for, remaining invisible, I shall enter into his thunderbolt, that best of weapons. O foremost of gods, depart ye with the Rishis and the Gandharvas. Let there be no delay in effecting a peace between Indra and Vritra.'</strong></p>
</blockquote>
<p><strong>MahaBharata Udyoga Parva, Section 10: Indra slays Vritra with Vishnu's
help:</strong></p>
<blockquote>
<p>Thus peace having been concluded, Vritra was very much pleased. And Indra also became pleased though constantly occupied with the thought of killing Vritra. And the chief of the deities passed his time in search of a loophole, uneasy (in mind). And on a certain day when it was evening and the hour awful, Indra caught sight of the mighty Asura on the coast of the sea. And he bethought himself of the boon that was granted to the illustrious Asura, saying, 'This is the awful evening time; it is neither day, nor night; and this Vritra, my enemy, who hath stripped me of my all, must undoubtedly be killed by me. If I do not kill Vritra, this great and mighty Asura of gigantic frame, even by deceit, it will not go well with me.' And as Indra thought of all this, bearing Vishnu in mind he beheld at that instant in the sea a mass of froth as large as a hill. And he said, 'This is neither dry, nor wet, nor is it a weapon; let me hurl it at Vritra. Without doubt, he will die immediately.' <strong>And he threw at Vritra that mass of froth blended with the thunderbolt. And Vishnu, having entered within that froth, put an end to the life of Vritra.</strong> And when Vritra was killed, the cardinal points were free from gloom; and there also blew a pleasant breeze; and all beings were much pleased.</p>
</blockquote>
<p>This leads to Indra getting ashamed and fleeing from the scene and later Nahusha becoming the new Indra and getting cursed by Agastya etc.</p>
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<p>Goloka Vrindavana, the spiritual abode of Lord Krishna is mentioned in many places in the Srimad Bhagavatam and the Brahma Vaivarta Purana. Are there any other puranas apart from these where Goloka Vrindavana is mentioned?</p>
| 19819 | 19816 | 7 | 2 | 19816 | 11 | Apart from the Srimad Bhagavatam and the Brahma Vaivarta Purana, is Goloka Vrindavana mentioned anywhere? | 6 | 19819 | <p>Yes, apart from <a href="http://www.vedabase.com/en/sb/10/27/1" rel="nofollow noreferrer">Shrimada Bhagavatam 10.27.1</a>, Goloka is mentioned in many scriptures. While Bhagavatam describes Goloka as a place where the celestial cow Surabhi resides, but some other scriptures describe Goloka as eternal abode of Lord Krishna.</p>
<blockquote>
<p>In this way, O son of Kunti, assuming diverse forms do I rove at will through the Earth, the region of Brahma himself, and that other high and eternal region of felicity called Goloka. <a href="http://www.sacred-texts.com/hin/m12/m12c042.htm" rel="nofollow noreferrer">Mahabharata, Shanti Parva, SECTION CCCXLIII</a></p>
<p>'O goddess, at this exhibition of thy freedom from cupidity and desire and at these penances of thine, O thou of beautiful face, I have been exceedingly gratified. I, therefore, grant thee the boon of immortality. Thou shalt dwell in a region that is higher than the three worlds, through my grace. That region shall be known to all by the name of Goloka. <a href="http://www.sacred-texts.com/hin/m13/m13b048.htm" rel="nofollow noreferrer">Mahabharata, Anusha Parva, SECTION LXXXIII</a></p>
</blockquote>
<p><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/skanda-purana/vol-vii/chapter-48/topic-1" rel="nofollow noreferrer">Skanda Purana, Vol 7, Chapter 48</a> describes about Goloka in detail. Some excerpt are here:</p>
<blockquote>
<ol start="12">
<li><p>Having successively crossed (the sheaths of) the elements, viz. earth, water, fire, wind, and ether, Ego (Aham), Mahat and Prakrti, each of which is ten times (larger) than the previous one, he arrived at the wonderful Goloka.</p>
</li>
<li><p>It was the glorious abode, accessible only to those exclusively devoted to Hari. While going he saw the extensively wide and fathomless river Viraja.</p>
</li>
</ol>
</blockquote>
<p>A detailed description of Goloka is mentioned in <a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/brahmavaivarta-purana/vol-i/chapter-02/topic-1" rel="nofollow noreferrer">Brahma Vaivarta Purana, Vol 1, Chapter 2</a>.</p>
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<p>Though Chaitanya Mahaprabhu's biography: Chaitanya Charitamrita is easily available on the web, I have been unavailable to find the complete English translation of the Chaitanya Bhagavata. Can you guys help me to find it?</p>
| 19826 | 19824 | 3 | 2 | 19824 | 4 | Where can I get the complete English translation of the Chaitanya Bhagavata? | 3 | 19826 | <p>You can read a complete English translation of Vrindavana Dasa Thakura's Chaitanya Bhagavata <a href="https://archive.org/details/Chaitanya-Bhagavata_972" rel="nofollow noreferrer">here</a>. Note that the Kandas are out of order; you should read th Adi Kanda, then the Madhya Kanda, then the Antya Kanda.</p>
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<p>Are there any verses from Vedas and the Upanishads that show Lord Vishnu as supreme?</p>
| 19885 | 19872 | 19 | 2 | 19872 | 33 | Do any Vedic verses depict Lord Vishnu to be supreme? | 4 | 19885 | <p>Yes, Rig Veda (1.22.20) makes it very clear that it is Vishnu who empowers all the heavenly Devas extolled and glorified in the Vedas.</p>
<blockquote>
<p>Vishnu occupies the paramount position.
All the other deities look always to His feet.</p>
</blockquote>
<p>Rig Veda 10.113.2 states:</p>
<blockquote>
<p>Vishnu is glorified because of who and what He intrinsically is. Indra, on the other hand, is only glorious circumstantially.</p>
</blockquote>
<p>Rig Veda 1.156.2 states:</p>
<blockquote>
<p>Vishnu is the most ancient of all, yet also the most recent. Nothing and no one creates Vishnu, yet Vishnu creates everyone and everything.</p>
</blockquote>
<p>The Narayana Suktam of the Yajurveda states:</p>
<blockquote>
<p>Narayana is the Lord of the universe. This master is the ruler of himself. He is the eternally auspicious one and he is constant and unchanging. This Narayana is the highest thing to be known. He is the inner-psyche of all. He is the supreme object and the highest goal of attainment.</p>
<p>Narayana is the supreme Brahman. Narayana is the supreme Reality. Narayana is the supreme Light. Narayana is the supreme Self. Narayana is the most excellent meditate and meditation.</p>
</blockquote>
<p>The Narayana Upanishad states:</p>
<blockquote>
<p>The supreme person Narayana willed to create beings. From Narayana emerged the life principle.</p>
<p>From Narayana emerged the mind and all the senses. From Narayana, came Vayu, Surya, Varuna and Prithvi, which became the constituents of the Universe.</p>
<p>From Narayana came Brahma. From Narayana emerged Maha-Rudra. From Narayana came Indra.</p>
<p>From Narayana came all the Prajapatis. From Narayana came the twelve sons, the eight Vasus, the Rudra and all the Vedas.</p>
<p>All beings emerged from Narayana. Narayana sustains all beings. Every being merges into Narayana. Narayana is the eternal principle.</p>
<p>Brahma is Narayana. Shiva is Narayana. Indra is Narayana. Earth and Heaven are Narayana.</p>
<p>Time verily is Narayana. Directions are Narayana. The upper world is Narayana. The nether world is Narayana. Narayana forms the inner as well as the outer worlds.</p>
<p>Everything is a manifestation of Narayana. He is both past, present and future.</p>
<p>Narayana is immaculate, ever blissful, blemishless and non-dual. Narayana is the Supreme Self without a moment. This is declared by the Yajurveda. Narayana, who is also known as Vishnu, pervades the whole universe and it is He alone who exists.</p>
</blockquote>
<p>Later on, the same Upanishad also states:</p>
<blockquote>
<p>The seat of Narayana is the lotus of the heart. The knowledge of Narayana alone is the highest form of wisdom. Sri Krishna, the son of Devaki, who is the vanquisher of Madhu is the ultimate Brahman. He alone resides in all beings. He is both the causeless and the cause of everything.</p>
</blockquote>
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<p>Many ISKCON websites call Adi Shankaracharya, Swami Vivekananda, Buddha and Ramakrishna Paramahamsa ''mayavadis'' and that Chaitanya Mahaprabhu called mayavadis ''greatest of all offenders''. However, I am unable to find the meaning of this term on the internet. What is the meaning of this term and is this term mentioned in any of the scriptures?</p>
| 32599 | 19915 | 6 | 2 | 19915 | 5 | What is the meaning of the term ''Mayavadi''? Is the term mentioned in any of the scriptures? | 3 | 32599 | <p>The earliest reference I can find is from the 8th century in Bhaskara's Bhasya on the Brahma Sutra. First see the remark made by Surendranath Dasgupta in the third volume of his History of Indian Philosophy:</p>
<blockquote>
<p>Bhāskara argues against Śaṅkara as follows: the arguments that <strong>the upholder of māyā (māyāvādin)</strong> could adduce against those who believed in the reality of the many, the world, might be adduced against him also, in so far as he believes in monism (adraita). A person who hears the scriptures and philosophizes is at first under the veil of ignorance (avidyā); and, if on account of this ignorance his knowledge of duality was false, his knowledge of monism might equally for the same reason be considered as false. All Brahma-knowledge is false, because it is knowledge, like the knowledge of the world.</p>
<p><a href="https://www.wisdomlib.org/hinduism/book/a-history-of-indian-philosophy-volume-3/d/doc209935.html" rel="nofollow noreferrer">(source)</a></p>
</blockquote>
<p>Note: Māyāvādī is the masculine nominative singular of the stem Māyāvādin <a href="http://sanskritdictionary.com/?iencoding=iast&q=m%C4%81y%C4%81v%C4%81d%C4%AB&lang=sans&action=Search" rel="nofollow noreferrer">(source)</a>.</p>
<p>Another book, “India & Beyond” details on Bhaskara’s definition and actually mentions the sourced reference:</p>
<blockquote>
<p>Among the Vedāntins, Bhāskara (750-800) is probably one of the earliest critics against Śaṅkara. He called the <strong>Māyāvādin “one who depends on the doctrine of the Buddhist” (Bauddhamatāvalambin)</strong>, and said that this position has been negated by the author of the Brahma Sūtra. (Bhāskara Brahmasūtra 2.2.29)</p>
<p>Afterwards, Yāmuna (918-1038), Rāmānuja (-1137), Madhva (1197–1276), Vallabha (1473-1531) and other Vedāntins severely criticized the Advaita Vedānta, pointing out that it is in essence nothing but a Buddhist doctrine.</p>
<p><a href="https://books.google.nl/books?id=DRbdAAAAQBAJ&pg=PT407&lpg=PT407&dq=Bh%C4%81skara+m%C4%81y%C4%81v%C4%81din&source=bl&ots=Jk95b0YZ7A&sig=ACfU3U21AxrEPDuzLIfaRndOQdguuwodMg&hl=nl&sa=X&ved=2ahUKEwic48C6k6LgAhUDmrQKHdPmANIQ6AEwCXoECAMQAQ#v=onepage&q=Bh%C4%81skara%20m%C4%81y%C4%81v%C4%81din&f=false" rel="nofollow noreferrer">(source)</a></p>
</blockquote>
<p>Here is the relevant Sanskrit passage from Bhaskara’s Bhasya 2.2.29:</p>
<blockquote>
<p>| ye tu bauddhamatāvalambino māyāvādinaste 'pyanena nyāyena sūtrakāreṇaiva nirastā veditavyāḥ |</p>
<p><a href="https://archive.org/details/BrahmaSutraBhashyaOfBhaskarNos.70185209Year1915ChowkhambaSanskritSeries/page/n139" rel="nofollow noreferrer">(source)</a></p>
</blockquote>
<p>So I guess it was Bhaskara who first coined and defined the term "Mayavadi" or "Mayavadin". Excluding of course potential non-extant earlier works.</p>
<p>Another scripture by Bhaskara using the word Mayavadin, is his <a href="http://gretil.sub.uni-goettingen.de/gretil/1_sanskr/6_sastra/3_phil/vedanta/bhbhg_cu.htm" rel="nofollow noreferrer">commentary on the Bhagavadgita</a></p>
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<p>In Sukra Neethi (followed by Rakshasas Mahabali, Prahlada) it is stated that there are certain circumstances under which lying has a licence (e.g., where women are concerned, where marriages have have to be fixed, when there is a threat for life that <em>needs to be saved</em>, loss of money or modesty of women). Sukracharya defended lying to protect Mahabali's life right before MahaVishnu as Vamanavathar. (But Bali emperor declined saying life after lying and denying Vishnu's direct request is worthless ... but that is besides the point).</p>
<p>The only glaring case I know is by Dharmaraja when he (half) lied to create a false impression that Ashwathhama already died in Kurukshetra battle, motive to deactivate/kill Drona. </p>
<p>Maintaining honesty for small things and <em>resorting to lying conveniently when stakes are high</em> to save the situation as in above serious threat situations sounds <em>contradictory</em> as regards commitment to absolute integrity... If it has sanction of Dharma then the entire group behavior may be looked down upon.</p>
<p>In the hoary scriptures untruth has been equated with violence and this has been brought forth as a political force in recent times by Gandhiji.</p>
<p>In WW II time Goebbelian propaganda and modern times disinformation using the media is resorted to for political purposes.</p>
<p>So is there a common guidance in our scriptures where provision is made in extra-ordinary situations when it is okay to utter or propagate untruths?</p>
| 19928 | 19918 | 5 | 2 | 19918 | 6 | Circumstances sanctioning falsehoods | 3 | 19928 | <p>In certain circumstances it is allowed. For example:</p>
<blockquote>
<p>Manu Smriti 8.103. <strong>In (some) cases a man who, though knowing (the
facts to be) different, gives such (false evidence) from a pious
motive, does not lose heaven; such (evidence) they call the speech of
the gods.</strong></p>
<p>Manu Smriti 8.104. Whenever the death of a Sudra, of a Vaisya, of a
Kshatriya, or of a Brahmana would be (caused) by a declaration of the
truth, <strong>a falsehood may be spoken; for such (falsehood) is preferable
to the truth.</strong></p>
</blockquote>
<p>Apart from that, we also have the following verse:</p>
<blockquote>
<p>Manu Smriti 8.112. No crime, causing loss of caste, is committed by
swearing (falsely) to women, the objects of one’s desire, at
marriages, for the sake of fodder for a cow, or of fuel, and in (order
to show) favour to a Brahmana.</p>
</blockquote>
<p>But, in general, the practice is abhorred thoroughly throughout scriptures.</p>
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<p>Mahabharata mentions the Timingila and Makara as being deep within the ocean, along with other huge sea creatures:</p>
<blockquote>
<p>timingilah kacchapasca tatha timi timingilah<br>
makarascatra drsyante jale magna ivadrayah</p>
<p>“There were seen Timingilas, tortoises, Timi-timingilas and Makaras, that were like great rocks submerged in the water.” (Mahabharata, Vana Parva. 168.3)</p>
</blockquote>
<p>Here what does the Makara mean? </p>
<p>Are these type of Sea creatures mentioned in scriptures like Mahabharata and Ramayana?</p>
| 19929 | 19923 | 6 | 2 | 19923 | 3 | Unknown creature mentioned in the Hindu mythology? | 4 | 19929 | <p>Makara means a crocodile or a shark. It might also mean a giant mythical being which carries Ganga devi. Also it is a constellation i nastrology which is the shape of a crocodile. Hence the name.</p>
<p>The word "Makara" is not only used in the Itihasa Mahabharata, it is used in Ramayana several times to indicate crocodiles and sharks.</p>
<blockquote>
<p>तन् <strong>नक्र मकर आकीर्णम्</strong> तिमिम्गिल झष आकुलम् |<br>
वायु वेग समाधूतम् पन्नगैर् इव सागरम् || ५-९-७</p>
</blockquote>
<blockquote>
<p>That building surrounded by the wives of Ravana, by demonesses, and princesses brought by strength, was like an ocean filled with <strong>crocodiles, big fishes</strong>, sharks and other fishes, moved by the speed of wind, and together with serpents.</p>
</blockquote>
<p>Here, nakra can also mean an alligator or a crocodile (According to <a href="http://www.sanskrit-lexicon.uni-koeln.de/scans/MWScan/2014/web/webtc/servepdf.php?page=524" rel="nofollow noreferrer">Monier- williams dictionary</a> 1899).</p>
<p>In the Yuddhakanda chapter 21 where Sri Rama aims Brahmastra towards the ocean god, makara is mentioned.</p>
<blockquote>
<p>अद्य मद् बाण निर्भिन्नैर् मकरैर् <strong>मकर आलयम्</strong> |<br>
निरुद्ध तोयम् सौमित्रे प्लवद्भिः पश्य सर्वतः || ६-२१-१७ (<a href="http://www.valmikiramayan.net/utf8/yuddha/sarga21/yuddhasans21.htm#Verse17" rel="nofollow noreferrer">6.21.17</a>)</p>
</blockquote>
<blockquote>
<p>"O, Lakshmana! Behold now this ocean, having its water made suffocated soon with its <strong>crocodiles</strong> floated on all sides and broken asunder by my arrows".</p>
</blockquote>
<hr />
<p>Sometimes this is identified with a shark. In Bhagavad Gita, Krishna says, He is the shark among the fishes.</p>
<blockquote>
<p>pavanaḥ pavatām asmi rāmaḥ śastra-bhṛtām aham <br>
<strong>jhaṣāṇāṁ makaraś cāsmi</strong> srotasām asmi jāhnavī</p>
</blockquote>
<blockquote>
<p>Of moving things, I am the wind. Among warriors I am Rama; <strong>among fishes, I am the shark</strong>, and amongst rivers, I am Ganga.</p>
</blockquote>
<p>Sometimes <a href="https://en.wikipedia.org/wiki/Makara_(Hindu_mythology)" rel="nofollow noreferrer">Makara</a> is identified as a mythological creature which is the vehicle of Ganga devi.</p>
<hr />
<p>In addition to Makara, other creatures like Timi, Timingala, Jhasha, Śiśumāra are also mentioned. Jhasha, Timi, Timingala are already mentioned in the question. Jhasha is a fish. Timi is a type of fabulous fish like a whale. These type of fishes are mentioned in Harivamsa too. Timingala is a huge whale.</p>
<p>Śiśumāra is a porpoise which is the carrier of Varuna, the sea god. This is mentioned in the <a href="http://www.hinduscriptures.in/Content/Articles/PDFs/18305/22F_Chapter_9.pdf" rel="nofollow noreferrer">Vamana Purana chapter 9</a></p>
<blockquote>
<p>रूद्र कर्णम्लोद्भातः श्यामो जलधिसंज्ञकमः | <br>
शिशुमारो दिव्यगतिः वाहनं वरुणस्य चा ||16||</p>
</blockquote>
<blockquote>
<p>Śiśumāra called jaladhi is the carriage of Varuna. It was originated from the ear wax of Rudra. It has dark complexion and divine speed.</p>
</blockquote>
<p>Some Rakshasa soldiers rode on these porpoises. There is a <a href="https://archive.org/stream/Ramayana_201309/Ramayana-VOL-4-Uttara-Kanda#page/n129/mode/2up" rel="nofollow noreferrer">mention</a> of it in the Uttara Kanda of Ramayana.</p>
<blockquote>
<p>And all the Rakshasas went covering the sky, some on asses, some on camels, some on horses, <strong>some on quick-coursing porpoises</strong> and some on huge serpents. And beholding Ravana proceed, hundreds of Daityas, inimical to the celestials, followed him. Having arrived at the city of Madhu and entered there the ten-necked demon did not behold Madhu but espied his sister.</p>
</blockquote>
<p>When we take the context of the Mahabharata verse you quoted, the word Makara can mean a crocodile or a shark.</p>
|
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<p>As per my understanding, Vritra was a great ascetic and knew all the Shastras. He was the excellent son of Tvashtar, the divine artisan of Gods born of the divine fire of Vishwakarma's Yagya. </p>
<p>So why is he called an Asura? Which Scriptures say Vritra was an Asura?</p>
| 20783 | 19965 | 6 | 2 | 19965 | 3 | Which scriptures describe Vritra as an Asura? | 3 | 20783 | <p>Well the following verse from <strong><a href="http://www.sacred-texts.com/hin/rigveda/rv01032.htm" rel="nofollow noreferrer">Rigved 1.32.9</a> mentions Vritra as the son of Danu</strong>:</p>
<blockquote>
<p>8 There as he lies like a bank-bursting river, the waters taking courage flow above him.
The Dragon lies beneath the feet of torrents which Vṛtra with his greatness had encompassed.
9 Then humbled was the strength of Vṛtra's mother: Indra hath cast his deadly bolt against her.
The mother was above, the son was under and <strong>like a cow beside her calf lay Danu.</strong></p>
</blockquote>
<p><strong>This would make him a Danav (sons of Danu) which is a class of Asurs just like Daityas (sons of Diti).</strong> However, the <strong><a href="http://www.sacred-texts.com/hin/sbr/sbe12/sbe1228.htm" rel="nofollow noreferrer">Shatapatha Brahmana 1.6.3</a></strong> mentions that he was adopted by Danu and is hence called a Danava:</p>
<blockquote>
<ol start="8">
<li><p>Tvashtri was furious, and exclaimed, 'Has he indeed consumed my Soma uninvited?' However, he himself desecrated the sacrifice, for what pure (Soma) there was left in the tub he let flow (into the fire), saying, 'Grow thou, having Indra for thy foe!' <strong>The moment it reached the fire, it developed, or, as some say, it so developed whilst on its way (to the fire). It became possessed of Agni and Soma, of all sciences, all glory, all nourishment, all prosperity.</strong></p></li>
<li><p><strong>And since it so developed whilst rolling onwards (vrit), it became Vritra; and since he sprang forth footless, therefore he was a serpent. Danu and Danâyû received him like mother and father, whence they call him Dânava.</strong></p></li>
</ol>
</blockquote>
<p>So the Danava aspect is explained by this but then <strong><a href="http://www.sacred-texts.com/hin/m01/m01068.htm" rel="nofollow noreferrer">SECTION LXVII of Sambhava Parva</a></strong> of Mahabharat while describing all the demons who had incarnated on earth also talks about him as an Asur:</p>
<blockquote>
<p>And, O king, that great <strong>Asura who was known as Vritra</strong> became on earth the royal sage known by the name of Manimat. That Asura who was the younger brother of Vritra and known as Krodhahantri became noted on earth as king Danda. That other Asura who was known by the name Krodhavardhana became noted on earth as the monarch, Dandadhara. The eight sons of the Kaleyas that were born on earth all became great kings endued with the prowess of tigers. The eldest of them all became king Jayatsena in Magadha. The second of them, in prowess, like Indra, became noted on earth as Aparajita. The third of them, endued with great energy and power of producing deception, was born on earth as the king of the Nishadas </p>
</blockquote>
<p>It is interesting that even though he was called an Asura he was reborn as a Muni. The Bhagvat Puran also mentions him as a great devotee of Vishnu. But in <strong>Chapter XVI of Devi Bhagwat Puran</strong> again he gets mentioned as an Asur:</p>
<p><a href="https://i.stack.imgur.com/tbuZM.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/tbuZM.jpg" alt="enter image description here"></a></p>
<p>Again in <strong>Book 4 Chapter IX</strong> it is mentioned:</p>
<p><a href="https://i.stack.imgur.com/jyWxD.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/jyWxD.jpg" alt="enter image description here"></a></p>
<p>Others have given different references in their answers so I will mention a different indirect reference from the <strong>Varah Puran</strong>. In <strong><a href="https://archive.org/stream/in.ernet.dli.2015.274474/2015.274474.The-Varaha_djvu.txt" rel="nofollow noreferrer">Varah Puran 28.2-15</a></strong> the rebirth of Vritra is mentioned in which he sires an Asur son called Vetra who again torments the Devas and is finally killed by the goddess:</p>
<blockquote>
<p>5 <strong>In his former birth, he was the son of Tvasta, and being
immune against the attack of any weapon, he was killed with
foam.</strong> 6-7. Killed by foam, he was dissolved in it. Then he was
born in Brahma’s line as the valiant Sindhudvipa, and he per-
formed penance always thinking of his enmity to Indra. </p>
<p>8.After a long time, the auspicious river Vetravati assumed
a beautiful human form and went to the place where the king
was engaged in his austerities. </p>
<p>13 In Vetravati was born immediately a son named <strong>Vetra</strong> who was resplendent like the dozen suns, mighty and brilliant, and he became the king of Pragjyotisa. 14-15. In due course he became a powerful and courageous
youth, much lucky, and he conquered the whole world consisting of seven islands and then, going up the Meru mountain, conquered Indra, then Agni and then Yama. 16. Indra, when vanquished, went to Agni, Agni when vanquished went to Yama, Yama when vanquished went to Niirti, and Nirrti when vanquished went to Varuna. 17. Varuna with Indra and others went to Vayu, and Vayu went to Kubera with them. 18. Kubera went to his friend Siva. <strong>The Asura was chasing
them all with his club, and so he too came to Sivaloka.</strong></p>
<p>19 Siva, knowing that he could not be easily killed, took
the gods to Brahma worshipped by Siddhas and others. 20-21 . There Brahma, having created the world, was engaged in meditating on Gayatri, the Maya of the Supreme Being, within the water which was flowing from Visnu’s feet. At this Devas cried aloud: 22. Brahma, protect all of us Devas and sages, who have
now come to you being harassed by the <strong>demon (Vrtra)</strong>”. </p>
<p>23 Prayed thus, Brahma looked at Devas and contemplated on Maya by whose prowess there will be no Asuras or Raksasas (left to harass them). 24-26. Then appeared there out of the water the great Goddess, a maiden wearing garlands and crown, clad in white cloth,with eight hands each holding a divine weapon, disc, conch, mace, rope, sword, bell, bow (and arrow) and with a quiver,
riding on a lion. </p>
<p>27 She fought with the Asuras with great agility for a thou-
sand divine years and with various divine weapons. </p>
<p>28 Finally the <strong>demon Vetrasura</strong> was killed by her in battle
and there was then a great shout of joy in the ranks of Devas. </p>
</blockquote>
<p><strong>So in conclusion, even if he was a pious soul, it would be Vritra's actions of attacking the Devas that would probably lead him to being called an Asur.</strong></p>
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<p>We are suffering from water problem without rain. Any suggestions about rain generating Mantras are welcomed. This question may appear as a primarily-opinion based, but actually it is not. So, please don't close it.</p>
| 19983 | 19974 | 16 | 2 | 19974 | 4 | Are there any Mantras to bring rain? | 7 | 19983 | <p>The Rishis of vedic times stressed on treating nature and one’s environment with total reverence worthy of worship. So they created hymns in honor of every element of nature. Thus we can find prayers /Mantras for rain in different Hindu scriptures like Vedas and Upanishads.</p>
<p>Here are some of the verses from Fifth Mandala of <a href="http://www.sacred-texts.com/hin/rigveda/rv05083.htm" rel="nofollow noreferrer"><strong>Rig-Veda</strong></a> which prays for the rain.Here are <a href="http://www.sacred-texts.com/hin/rvsan/rv05083.htm" rel="nofollow noreferrer"><strong>Sanskrit verses</strong></a></p>
<blockquote>
<p>अछा वद तवसं गीर्भिर आभि सतुहि <strong>पर्जन्यं नमसा</strong> विवास | <br>
कनिक्रदद वर्षभो जीरदानू रेतो दधात्य ओषधीषु गर्भम || 5.83.1||<br></p>
<p>achā vada tavasaṃ ghīrbhir ābhi stuhi <strong>parjanyaṃ namasā</strong> vivāsa |
<br></p>
<p>kanikradad vṛṣabho jīradānū reto dadhāty oṣadhīṣu gharbham || <br></p>
<p>SING with these songs thy welcome to the Mighty, with adoration
<strong>praise and call Parjanya.</strong> The Bull, loud roaring, swift to send his bounty, lays in the plants the seed. for germination.<hr></p>
<p>दिवो नो वर्ष्टिम मरुतो ररीध्वम पर पिन्वत वर्ष्णो अश्वस्य धाराः | <br>
अर्वाङ एतेन सतनयित्नुनेह्य अपो निषिञ्चन्न असुरः पिता नः || 5.83.6||</p>
<p>अभि करन्द सतनय गर्भम आ धा उदन्वता परि दीया रथेन | <br>
दर्तिं सु कर्ष विषितं नयञ्चं समा भवन्तूद्वतो निपादाः || 5.83.7||</p>
<p>महान्तं कोशम उद अचा नि षिञ्च सयन्दन्तां कुल्या विषिताः पुरस्तात | <br>
घर्तेन दयावाप्र्थिवी वय उन्धि सुप्रपाणम भवत्व अघ्न्याभ्यः || 5.83.8||</p>
<p>यत पर्जन्य कनिक्रदत सतनयन हंसि दुष्क्र्तः |<br>
परतीदं विश्वम मोदते यत किं च पर्थिव्याम अधि || 5.83.9||</p>
<p>divo no vṛṣṭim maruto rarīdhvam pra pinvata vṛṣṇo aśvasya dhārāḥ |
<br></p>
<p>arvāṅ etena stanayitnunehy apo niṣiñcann asuraḥ pitā naḥ || <br></p>
<p>abhi kranda stanaya gharbham ā dhā udanvatā pari dīyā rathena | <br></p>
<p>dṛtiṃ su karṣa viṣitaṃ nyañcaṃ samā bhavantūdvato nipādāḥ || <br></p>
<p>mahāntaṃ kośam ud acā ni ṣiñca syandantāṃ kulyā viṣitāḥ purastāt |
<br></p>
<p>ghṛtena dyāvāpṛthivī vy undhi suprapāṇam bhavatv aghnyābhyaḥ || <br></p>
<p>yat parjanya kanikradat stanayan haṃsi duṣkṛtaḥ | <br></p>
<p>pratīdaṃ viśvam modate yat kiṃ ca pṛthivyām adhi || <br></p>
<p><strong>6</strong> : <strong>Send down for us the rain of heaven, ye Maruts,</strong> and let the Stallion's flood descend in torrents. Come hither with this
thunder while thou pourest the waters down, our heavenly Lord and
Father.</p>
<p><strong>7</strong> : Thunder and roar: the germ of life deposit. Fly round us on thy chariot water laden. Thine opened water-skin draw with thee
downward, and let the hollows and the heights be level.</p>
<p><strong>8</strong>: <strong>Lift up the mighty vessel, pour down water</strong>, and let the liberated streams rush forward.</p>
<p><strong>9</strong>: When thou, with thunder and with roar, Parjanya, smitest sinners down, This universe exults thereat, yea, all that is upon the
earth.<hr></p>
<p>अद॑र्द॒रुत्स॒मसृ॑जॊ॒ वि खानि॒ त्वम॑र्ण॒वान्ब॑द्बधा॒नाँ अ॑रम्णाः ।<br>
म॒हान्त॑मिन्द्र॒ पर्व॑तं॒ वि यद्वः सृ॒जॊ वि धारा॒ अव॑ दान॒वं ह॑न् ॥
<a href="https://shaivam.org/daily-prayers-hindu-prayer-hub/vedic-prayer-for-rain-and-wisdom" rel="nofollow noreferrer"><strong>5.32.1</strong></a> || <br></p>
<p>adardarutsamasRujO vi khAni tvamarNavAnbadbadhAnA~M aramNAH |<br>
mahAntamindra parvataM vi yadvaH sRujO vi dhArA ava dAnavaM han ||
5.32.1 || <br></p>
<p>Breaking open the cloud You create the channels (for rain)! You strike
fast the mammoth cloud! <strong>Oh Indra! You cast open the mountain of
cloud making the showers, destroying the darkness!</strong><hr></p>
</blockquote>
<p>Here is an excerpt from the <a href="https://archive.org/details/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English" rel="nofollow noreferrer"><strong>Chandogya Upanishad</strong></a> in which an insight is offered detailing a more scientific and logical approach to the importance of rain.</p>
<blockquote>
<p>आपो वावान्नाद्भूयस्तस्माद्यदा सुवृष्टिर्न भवति व्याधीयन्ते प्राणा
अन्नं कनीयो भविष्यतीत्यथ यदा<br> सुवृष्टिर्भवत्यानन्दिनः प्राणा
भवन्त्यन्नं बहु भविष्यतीत्याप एवेमा मूर्ता येयं पृथिवी यदन्तरिक्षं<br>
यद्द्यौर्यत्पर्वता यद्देवमनुष्यायत्पशवश्च वयासि च तृणवनस्पतयः
श्वापदान्याकीटपतङ्गपिपीलकमाप<br> एवेमा मूर्ता अप उपास्स्वेति ॥ ७.१०.१॥</p>
<p>Apo vāvānnād bhūyasyaḥ | tasmād yadā suvṛṣṭir na bhavati vyādhīyante
prāṇā annaṃ kanīyo `evemā |mūrtā yeyaṃ pṛthivī yad antarikṣaṃ yad
dyaur yat parvatā yad devamanuṣyā yat paśavaś ca vayāṃsi ca
tṛṇavanaspatayaḥ śvāpadāny ākīṭapataṅgapipīlakam | āpa evemā mūrtāḥ |
apa upāssveti |<br></p>
<p>“Water is greater than food. <strong>Therefore, if there is not sufficient
rain, living beings fail from fear that there will be less food. But
if there is sufficient rain, they become happy because there will be
much food.</strong> This water, by assuming different forms, becomes this
earth, sky, heaven, mountains, gods and men, cattle, birds, herbs and
trees, all beasts down to worms, midges, and ants. Water itself
assumes all these forms. Meditate on water”.</p>
</blockquote>
|
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<p>Can someone please give me the English transliteration of this Sanskrit mantra? How do you say it in English?</p>
<p><a href="https://i.stack.imgur.com/3TsXK.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/3TsXK.jpg" alt="enter image description here"></a></p>
| 20012 | 20011 | 4 | 2 | 20011 | 4 | What's the English transliteration of this Sanskrit mantra? | 3 | 20012 | <p>Om Hreem dharaNendra paarshvanaathaaya namah nidhi darshanam kuru-kuru svaahaa</p>
<p>This is the English transliteration of the above mantra. </p>
<p>However, it looks like Jain mantra. </p>
<p>P.S: There are many variants of Parshvanatha and its consort Sri PadmAvati. It can be found in various agamas (jaina). </p>
|
|
<p>Srimad Bhagavatam 4.2.28 & 4.2.29 states:</p>
<blockquote>
<p><em>bhava-vrata-dharā ye ca
ye ca tān samanuvratāḥ
pāṣaṇḍinas te bhavantu
sac-chāstra-paripanthinaḥ</em> </p>
<p><strong>English Translation</strong>: Those who observe the vows to propitiate god Siva, and those that follow them, shall be the heretics and the opponents of true scriptures. (SB 4.2.28)</p>
<p><em>naṣṭa-śaucā mūḍha-dhiyo jaṭā-bhasmāsthi-dhāriṇaḥ viśantu śiva-dīkṣāyāṁ yatra daivaṁ surāsavam</em> </p>
<p>They shall lose their sense of purity, shall be dullwitted. They shall wear matted locks of hair and bones, and smear themselves with ashes. They shall enter the cult of Siva worship where wine shall be the divinity. (S.B. 4.2.29)</p>
</blockquote>
<p>Does this mean that <strong>ALL</strong> Shaivites are cursed to follow anti-Vedic principles? Apologies to anyone including to Lord Shiva, offended by my question.</p>
| 32069 | 20038 | 6 | 2 | 20038 | 4 | Are ALL devotees of Lord Shiva cursed by Rishi Bhrigu to follow anti-Vedic principles? | 4 | 32069 | <p>According to Sri Chaitanya Mahaprabhu, Bhrigu's curse is not applicable to all devotees of Shiva. It is only applicable to those who worship Lord Shiva as different from or superior to Lord Vishnu:</p>
<blockquote>
<p>After bathing in Bindu-Sarovara and taking darshana of Sri Bhuvaneshvara, the all-
opulent Lord, Sri Krishna Chaitanya sat contentedly, wholly immersed in the bliss of prema. Mahaprabhu then ate choice foods prepared by the bhaktas, and afterwards as He
rested contentedly, He contemplated the lotus feet of Sri Krishna. </p>
<p>The illustrious Lord thought, "If somehow the maha-prasadam of the trident-wielding god of gods could be obtained, then we could truly take pleasure." As He was reflecting thus, a certain Brahmana came before Him, bearing in his
hands a small portion of Mahadeva's prasadam.</p>
<p>He said, "Please accept this prasadam of Mahadeva." Hearing this, Lord Gaura at
once stood up and accepted the prasadam with bowed head. They all gathered together around the maha-prasadam, and the Lord honored it with
His servants as though it were immortal nectar. Thus Gaura Hari showed how dear
Shiva is to Lord Krishna. Again Gaura Hari arose very early in grat happiness, and after bathing quickly in
Bindu-Sarovara, He bowed before Lord Shiva and then left on His way.</p>
<p>When the powerful brahmana Sri Damodara Pandita heard that the Lord had eaten the remnants of Shiva's food, He said, "One should not eat the remnants of Lord Shiva because Bhrigu Muni has placed a
curse on those who worship him. Why then did the all-opulent transcendental Lord,
knowing this, eat that food?"</p>
<p>Hearing this, Murari replied to the noble vipra, "Hear from me the reason for
which the Lord ate those nectarean remnants of Lord Shiva."</p>
<p>When Sri Krishna Chaitanya made His auspicious arrival, Mahadeva joyously accepted
Him as an honored guest. Please hear somewhat further. <strong>When bhaktas worship Mahadeva thinking of him as the best among Vaishnavas,
Maheshvara accepts that offering from them, and that food should be considered great
and pure prasadam.
Those who in a sectarian spirit differentiate between Sri Krishna and his bhaktas
indeed fall down. Sri Hari personally advented in the form of a bhakta as Chaitanya
Mahaprabhu in order to instruct such inimical persons.</strong> The Lord of all gods, who is the supreme controller of the cosmic manifestation,
certainly seeks to benefit all embodied beings. Thus, by His reverential acceptance
of Lord Shiva's food-remnants, He teaches them by His example. <strong>Wherever the lingam is established and worshipped with a conception that Lord Shiva
and Sri Hari have separate parties, there Bhrigu's curse will act, because of this
offense of a dualistic concept. Hari and Sankara have one interest. If in the presence of a Shiva liìgam someone
worships Them without a dualistic concept, the curse will not have effect. By people understand Their unity of interest, love will increase for both Hari and
Shankara, and worship for Them both will increase. By tasting such maha-prasadam one can attain liberation, be cured from terrible
diseases, and obtain undisturbed prosperity. Those who out of delusion do not eat such maha-prasadam become offenders to both
Hari and Shiva. They become diseased and bereft of opulence.</strong>
Wherever the beginningless lingam of Lord Shiva is worshipped with great respect by Vaishnavas in order to develop love for Shri Krishna, there will be no doubt about
accepting the remnants of Lord Shiva's food. O vipra, such devotional service is verily auspicious for all embodied beings.</p>
<p><strong>(From <em>Sri Krishna Chaitanya Charitra Mahakavyam</em>, Canto 3, Sarga 9)</strong></p>
</blockquote>
<p>So basically one should worship Lord Shiva keeping in mind that He's non-different from Lord Vishnu.</p>
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<p>I saw a verse in Shiva Mahapurana that depicts Lord shiva having 5 heads, does any other scripture describe details about 5 heads of Lord Shiva?</p>
| 20056 | 20055 | 7 | 2 | 20055 | 11 | Which are the Five faces of Lord Shiva? | 3 | 20056 | <p>Taittariya Aranyaka of YajurVeda from 10.17.1 to 10.21.1 contains five mantras and first word of each mantra represents each face of Lord SadaShiva. These Mantras are also in AtharvaVeda Parishista.</p>
<blockquote>
<p><strong>सद्योजातं</strong> प्रपद्यामि सद्योजाताय.....<strong>वामदेवाय</strong> नमो ज्येष्ठाय नमः ....<strong>अघोरेभ्योऽथ</strong> घोरेभ्यो घोरघोरतरेभ्यः ।.......<strong>तत्पुरुषाय</strong> विद्महे महादेवाय धीमहि ।.... <strong>ईशानः</strong> सर्वविद्यानामीश्वरः सर्वभूतानां<br>
<br>
<strong>sadyojātaṃ</strong> prapadyāmi sadyojātāya ..... <strong>vāmadevāya</strong> namo jyeṣṭhāya namaḥ ....<strong>aghorebhyo'tha</strong> ghorebhyo ghoraghoratarebhyaḥ ।.......<strong>tatpuruṣāya</strong> vidmahe mahādevāya dhīmahi ।.... <strong>īśānaḥ</strong> sarvavidyānāmīśvaraḥ sarvabhūtānāṃ</p>
</blockquote>
<p>Sayana Commentary on Taittariya Aranyaka also says these represents five faces of Lord SadaShiva. Srimad Bhagvatam in <a href="http://www.vedabase.com/en/sb/8/7/29" rel="noreferrer">this chapter</a> also states these five mantras represent Five faces of Lord SadaShiva:</p>
<blockquote>
<p>मुखानि पञ्चोपनिषदस्यवेश यैस्त्रिंशदष्टोत्तरमन्त्रवर्ग ।<br>
यतच्छिवाख्यं परमात्मतत्त्वं देव स्वयंज्योतिरवास्थितिस्ते।।<br>
<br>
<strong>O lord, the five important Vedic mantras are represented by your five faces,</strong> from which the thirty-eight most celebrated Vedic mantras have been generated. Your Lordship, being celebrated as Lord Śhiva, is self-illuminated. You are directly situated as the supreme truth, known as Paramātmā.</p>
</blockquote>
<p>Hence the five faces of Lord SadaShiva are:</p>
<blockquote>
<p>1) Sadyojãta<br>
2) Vãmadeva<br>
3) Aghora<br>
4) TatPurusha<br>
5) Ishana</p>
</blockquote>
<p>Regarding position of faces and which face represents which direction it's mentioned in several Puranas like Shiva Purana, Linga Purana etc... <br>
<br>
<strong>Manava Shrauta Sutra</strong> also gives description of direction of faces of SadaShiva also discussed in <a href="https://hinduism.stackexchange.com/questions/9989/does-sadashiva-ride-a-tortoise">this question.</a> Manava Shrauta Sutra in the section Rudra Japa Vidhãnam state:</p>
<blockquote>
<p><strong>सद्यो जात</strong> इत्यस्य सद्योजात ऋषिर्ब्रह्मा देवता त्रिष्टुपछन्दः हंसवाहन <strong>पश्चिमवक्त्रः</strong> पृथिवीतत्त्वः ब्रह्मरुपाय ह्रां पश्चिमवक्त्रवाहने विनियोग: सद्योजातः पश्चिमवक्त्राय नम आ वहयामी । <strong>वाममद्य</strong> सवितारित्यस्य वामदेव ऋषिः विष्णुर्देवता त्रिष्टुपछन्दो गरुडवाहन <strong>उत्तरवक्त्र</strong> आपस्तत्त्व विष्णुरुपाय ह्रीमुत्तरवक्त्रावाहने विनियोगो वाममद्य सवितारुत्तरवक्त्राय नम आ वाहयामि <strong>अघोरेभ्य</strong> इत्यस्याघोर ऋषि रुद्रो देवता बृहतीछन्दो वृषभवाहनो दक्षिणवक्त्रतेजस्तत्त्वो रुद्ररुपाय हूं <strong>दक्षिणवक्त्र</strong>वाहने विनियोगे अघोरेभ्यो दक्षिणवक्त्राय नम आ वाहयामि। <strong>तत्पुरुषायेत्यस्य</strong> तत्पुरुष ऋषि सूर्यो देवता गायत्रीछन्दश्ववाहनः <strong>पूर्ववक्त्राय</strong> नम आ वाहयामि । <strong>तमीशान</strong>मित्यस्येशान ऋषिः शब्दो देवता बृहतीछन्दः कूर्मवाहन <strong>उर्ध्ववक्त्र</strong> आकाशतत्त्वः श्वेतरुपाय ह्रौमूर्ध्ववक्त्रावाहने विनियोगस्तमीशानमुर्ध्व वक्त्राय नम आ वाहयामि ।<br>
<br>
With the following five verses the invitation of Rudra is performed. With the verse: "Newly born etc." ... <strong>[Sadyojata]</strong> is the seer, Brahma[] his deity, the trishtubh his metre, the swan his riding animal, <strong>his face westward,</strong> the earth his element[.]... With the verse: "Wealth today, O Savitr, etc." ... <strong>Vamadeva</strong> is his seer, Vishnu his deity, the trishtubh his metre, Garuda his riding animal, <strong>his face northward,</strong> the water his element[.]... With the verse: "Homage to Rudra..." <strong>[Aghora]</strong> is his sage, Rudra his deity, the brihati his metre, the bull his riding animal, <strong>his face downward,</strong> the heat his element[.]... With the verse "We worship the primeval spirit..." <strong>[Tatpurusha]</strong> is his seer, Surya his deity, the gayatri his metre, the horse his riding animal, <strong>his face eastward,</strong> the wind his element[.] With the verse "Him who rules" ... <strong>[Ishana]</strong> is his seer, sound his deity, the brihati his metre, the tortoise his riding animal, <strong>his face upward,</strong> the ether his element[.]</p>
</blockquote>
<p>Thus the direction of Five faces is as:</p>
<blockquote>
<p>Sadyojata ➡ <em>West Facing</em><br>
Vamadeva ➡ <em>North Facing</em><br>
Aghora ➡ <em>South Facing</em><br>
TatPurusha ➡ <em>East Facing</em><br>
Ishana ➡ <em>Upward Facing</em></p>
</blockquote>
<p>These Five representations of Lord SadaShiva are also called PanchaBrahman. I discuss significance of PamchaBrahman in <a href="https://hinduism.stackexchange.com/questions/16553/who-are-pancha-brahmas-lalita-devi-sits-on-and-why-are-they-called-so/16557#16557">my answer here.</a></p>
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<p>Is it allowed for pregnant women to go to temples? </p>
<p>If not allowed, what are the restrictions?</p>
<p>And are those restrictions based on scriptures or just traditions followed?</p>
<p>Much appreciate religious evidence like scriptures (vedas / argama or any). Because I get to know people use to tell after 5 or 7 month not preferable. But it is as some tradition not as a reference from higher books.</p>
| 20098 | 20088 | 8 | 2 | 20088 | 5 | Are pregnant women allowed to go to temples? | 3 | 20098 | <p>I will be surprised if one can find direct references to your question in scriptures. At least, there is nothing in the Vedas, Smritis and the Agamas.</p>
<p>So, it remains only to see if the PurAnas and the ItihAsas have something in them or not.</p>
<p>I am answering your question with an indirect reference, which says, <strong>a woman should be allowed to go to temples till the last month of her pregnancy.</strong></p>
<p>From Bhairvai Tantram:</p>
<blockquote>
<p><strong>StrinAm Garbhavatinancha Naivya Dushanam</strong> Na KuryAddasame MAsi KritvA
Cha Naraki Bhavet |</p>
<p>........</p>
<p>There is no prohibition for pregnant women [getting initiated (taking
mantra dikshA)] but if taken on the tenth month the woman goes to hell.</p>
</blockquote>
<p>So, if a woman is considered pure for the purpose of DikshA (which is the first and foremost among all rituals) for all months of pregnancy except the tenth, then she should be allowed to do any other religious activities like visiting temples, doing daily worship etc in those months.</p>
<p>But, of course, whether she feels like going to temples (because of her health condition) is another important thing to be taken into account.</p>
<p><em>NOTe- This is an indirect answer. So you should wait for more direct answers from scriptures.</em></p>
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<p><a href="https://en.wikipedia.org/wiki/Simulation_hypothesis" rel="nofollow noreferrer">Simulation hypothesis</a> is a theory which is available in both <em>philosophy</em> as well as <em>science</em>.</p>
<blockquote>
<p>There is a long philosophical and scientific history to the underlying thesis that reality is an illusion. This skeptical hypothesis can be traced back to antiquity; for example, to the "Butterfly Dream" of Zhuangzi, or <strong>the Indian philosophy of <em>Maya</em></strong>.</p>
</blockquote>
<p>At science side it can be called as <a href="https://en.wikipedia.org/wiki/Simulated_reality" rel="nofollow noreferrer">Simulated reality</a>. This Qn intends to know the philosophical side of it.<br>
For uninitiated, this concept has been made popular (not discovered) by a very famous scientist & businessman <a href="https://en.wikipedia.org/wiki/Elon_Musk" rel="nofollow noreferrer">Elon Musk</a> recently. See the first 2 minutes of <a href="https://www.youtube.com/watch?v=TvMLqar5wps" rel="nofollow noreferrer">this interview</a>. To explain in <a href="http://qr.ae/TbcKgd" rel="nofollow noreferrer">brief</a>:</p>
<blockquote>
<p>45 years ago, Pong took the world by storm. The high-tech video game
was bouncing a white ball between two white paddles. It was that
simple and that technologically primitive. 45 years later, in 2017,
we have high-tech video games. On 4K screens with intense graphics,
video games are becoming more and more lifelike. Now, imagine how
much video games and tech will evolve over the next 10,000 years (when
looking at 45 years of progress). Based on history, we will
eventually create a video game that is so lifelike, it is mistaken for
reality. And that video game will be invented. And we will have
successfully created a simulation that another group of “things” (I am
hesitant to say people) live in.</p>
<p>So why do we assume we are the first? Based on our own progress, we
have to assume that someone else did it first. The chances we are
the first are one in a billion. <strong>This means another group of “things”
created a simulation that we call our lives.</strong></p>
</blockquote>
<p>If this is believed to be true, then I writing this post & you reading it, is also a simulation! </p>
<p>On philosophical side, let's not marginalise ourselves as merely a game. However, we can surely theorise ourselves as "simulated ones".<br>
Do we have scriptural references for this phenomenon? </p>
<p><strong>Note</strong>: This concept has been explored in scientific way in the movies like <a href="https://en.wikipedia.org/wiki/The_Matrix_(franchise)" rel="nofollow noreferrer">Matrix</a> & <a href="https://en.wikipedia.org/wiki/Source_Code" rel="nofollow noreferrer">source code</a> And philosophically in <a href="https://en.wikipedia.org/wiki/Inception" rel="nofollow noreferrer">Inception</a>. </p>
<p>There are some <a href="https://en.wikipedia.org/wiki/Self-similarity" rel="nofollow noreferrer">Self-similarity</a> patterns which describe it the best. For example, below patterns are similar to the Qn. A simulation inside a simulation inside a simulation inside a simulation ...
<a href="https://i.stack.imgur.com/tCzni.gif" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/tCzni.gif" alt="enter image description here"></a> </p>
<p>Or a tree with a branch, which is a tree with a branch, which is a tree with a branch, ...</p>
<p><a href="https://i.stack.imgur.com/eLtp4.gif" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/eLtp4.gif" alt="enter image description here"></a></p>
| 20131 | 20095 | 11 | 2 | 20095 | 11 | Are there Hindu scriptural references for "Simulation hypothesis" or the "theory of simulation"? | 4 | 20131 | <p>I discuss in my <a href="https://hinduism.stackexchange.com/questions/17066/where-do-vedas-state-universe-being-a-projection-in-space-time/17067#17067">answer here,</a> AtharvaVeda states Universe as like projection in space-time:</p>
<blockquote>
<p>पूर्ण कुम्भोदिः काल आहितस्तं वै पश्यामो बहुदा नु सन्तः । [AtharvaVeda 19.53.3]<br>
<br>
<strong>A full pot has been placed in Time and it is that which we see manifoldly.</strong></p>
</blockquote>
<p>Similarly as I <a href="https://hinduism.stackexchange.com/questions/14913/where-does-rig-veda-states-about-cyclical-nature-of-creation/14914#14914">discuss here,</a> RigVeda states the present creation is similar like the past creation:</p>
<blockquote>
<p><strong>The Ordainer created the sun and moon like those of previous cycles.</strong> He formed in order Heaven and Earth, the regions of the air, and light.</p>
</blockquote>
<p>And RigVeda also states it is Indras (Gods) form seen as many due to Maya, which I <a href="https://hinduism.stackexchange.com/questions/19033/which-vedic-verses-describe-indra-as-brahman/19035#19035">discuss here:</a></p>
<blockquote>
<p>रूपं-रूपं परतिरूपो बभूव तदस्य रूपं परतिचक्षणाय |<br>
इन्द्रो मायाभिः पुरुरूप ईयते युक्ता हयस्य हरयःशता दश || (RigVeda 6.47.18)<br>
<br>
<strong>In every figure he hath been the mode: this is his only form for us to look on. Indra assumes many form by his Maya,</strong> for his Bay Steeds are yoked, ten times a hundred.</p>
</blockquote>
<p>Combining all these three statements at the same time we can get strong hint of Universe being like a simulation type, although this may not exclusively prove that Universe is simulation.<br>
<br>
In the Yoga-Vasistha there is a story which very much resembles the above description given in the story. In this story Indra enters inside atom and he forms his Kingdom inside that atom through his imagination. But that imagination formed world begins to work like real world and other Indras (his sons) also begin to rule in that place. Book VI chapter 13 of Yoga-Vasistha contains this story and is as:</p>
<blockquote>
<p>At one time the great Indra, the lord of the gods, lived in that fruit, just like a big mosquito lives in an empty pot as the great leader of its company of small gnats. But this great lord was weakened in his strength and valor by his study and his teacher’s lectures on spiritualism, which made him a spiritually minded person and a seer in all past and future matters. It happened once upon a time, when the valiant god Narayana and his heavenly host had been resting and their leader Indra was weakened in his arms, that the demon asuras rose in open rebellion against the gods. Then Indra rose with his flashing arms and fire and fought for a long time with the strong asuras. <strong>At last Indra was defeated by superior strength and fled from the field.</strong> He ran in all ten directions, pursued by the enemy wherever he fled. He could find no place to rest, just as a sinner has no resting place in the next world. Then as the enemy lost sight of him for a moment, he made use of that opportunity. He compressed the thought of his big body in his mind and became a minute form on the outside. <strong>Then through his consciousness of his personal minuteness, he entered the womb of an atom which was glittering amidst the expanse of solar rays,</strong> like a bee entering a lotus bud. He immediately rested in that state and his hope of final bliss in the next. He utterly forgot the warfare and attained the ultimate bliss of nirvana. <strong>In that lotus and instantly in his imagination, he conceived his royal palace.</strong> He sat in lotus posture as if resting on his own bed. Then Indra, <strong>seated in that mansion, saw an imaginary city containing a grand building in the middle, its walls studded with gems, pearls and coral. From within the city, Indra saw a large country all around containing many hills and villages, pasture grounds for cattle, forests and human dwellings. Then Indra felt a desire to enjoy that country he had formed in his imagination,</strong> with all its lands and hills and seas. Afterwards Indra conceived a desire to possess the three worlds, together with all the earth and ocean, sky and infernal regions, the heavens, planetary spheres above and mountain ranges below. Thus did Indra remain there as lord of the gods in possession of all abundance for his enjoyments. <strong>Afterwards, a son was born to him named Kunda, of great strength and valor. Then at the end of his lifetime, this Indra of unblemished reputation left his mortal body and became extinct in nirvana,</strong> like a lamp extinguished for lack of oil. Kunda reigned over the three worlds. Then, having given birth to a boy, he departed to his ultimate state of bliss after the end of his life term. <strong>That son also ruled in his time, then departed at the end of his lifetime to the holy state of supreme bliss.</strong> He also left a son after him. In this manner a thousand generations of grandsons of the first Indra have reigned and passed away in their time. There is still a prince named Ansaka reigning over the land of the lord of the gods. <strong>Thus generations of the lord of immortals still hold sovereignty over the imaginary world of Indra in that sacred particle of sunbeam in empty air.</strong> That atomic particle is continually decaying and wasting in this long course of time.</p>
</blockquote>
<p>This story clearly gives account of very advanced simulation world formed by Indra.<br>
<br>
As a sidenote, Adi Shankara in his <a href="http://greenmesg.org/mantras_slokas/sri_shiva-dakshinamurthy_stotram.php" rel="noreferrer">Dakshinamurty Stotram</a> also states that Universe is like a city seen within mirror and happening inside one's self:</p>
<blockquote>
<p><strong>The Entire World is Like a City Seen within a Mirror, the Seeing happening within One's Own Being, It is a Witnessing happening within the Atman, (the Witnessing) of the Externally Projected World; Projected by the Power of Maya; As if a Dream in Sleep,</strong> One Experiences this Directly (this Play of Maya) during Spiritual Awakening within the Non-Dual Expanse of One's Own Atman,</p>
</blockquote>
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<p>Is Sanskrit considered divine language to those of the hindu faith? If so why?</p>
<p>I am not Hindu, but I am interested in this topic.</p>
| 20126 | 20105 | 6 | 2 | 20105 | 6 | Is Sanskrit considered divine language to those of the Hindu faith? | 3 | 20126 | <p>Yes it is considered divine and is referred to as Dev-bhasha or the 'Language of the Gods'. The following verses from Mahabharat Shanti Parva <a href="https://brvf.org/2017/04/24/%E0%A4%B5%E0%A5%87%E0%A4%A6%E0%A4%BE%E0%A4%A8%E0%A4%BE%E0%A4%AE%E0%A4%AA%E0%A5%8C%E0%A4%B0%E0%A5%81%E0%A4%B7%E0%A5%87%E0%A4%AF%E0%A4%A4%E0%A5%8D%E0%A4%B5%E0%A4%AA%E0%A5%8D%E0%A4%B0%E0%A4%A4%E0%A4%BF/" rel="nofollow noreferrer">महाभारते १२.२३१.५६ and महाभारत १२.२३२.२४</a> clearly declare its divine status:</p>
<blockquote>
<p>अनादिनिधना ह्येषा वागुत्सृष्टा स्वयम्भुवा ।</p>
<p>आदौ वेदमयी दिव्या यतस्सर्वाः प्रसूतयः ॥</p>
</blockquote>
<p><strong>English Translation -</strong></p>
<p>Beginning-less and endless is this vāk manifested on its own,</p>
<p>First as Veda the celestial and from that everything else born.</p>
<p><strong>Hindi Translation -</strong></p>
<p>आदि-रहिता एवं अन्त-रहिता यह वेदमयी दिव्या विद्यावाणी स्वयम्भू है</p>
<p>एवं यही प्रथम वेद के रूप में एवं तदनन्तर सर्व वस्तुज्ञान को प्रसवित करती है</p>
<p><strong>This is the confirmation of the belief that the language is of a non-human or divine origin.</strong></p>
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<p>Like there is a meaning of the word Shiva which is explained <a href="https://hinduism.stackexchange.com/a/18851/8696">here</a>, what is the meaning of Indra?</p>
| 20166 | 20128 | 12 | 2 | 20128 | 11 | What is the meaning of Indra? | 3 | 20166 | <p>There are different meaning of the word Indra is given by Yaska in Nirukta 10.8.</p>
<blockquote>
<p>इन्द्र इरां दृणातीति वाँ। <br/>
इरां दद्तीति वा। <br/>
इरां दधातीति वा । <br/>
इरा दारयतैं इति घा। <br/>
इरा धारर्थत इति वा । <br/>
इन्दवे द्रर्वतीति वा । <br/>
इन्दी रमत इति वा । <br/>
इन्धे भूतानीति वा ।<br/>
तद्यदेनं प्राणैः समैनैधंस्तदिन्द्रस्येन्द्रत्वैम् ।। <br/>
इति विज्ञायैते ।<br/>
इदं करणादित्याग्रयणैः । <br/>
इदं दर्शनादित्यौपमन्यवः । <br/>
इन्दतेर्वैश्र्वर्यकर्मणः ! <br/>
इन्दञ्छत्रूणां दारयितैा वा । <br/>
द्रावयिता वा । <br/>
अादरयिता च यज्वनामं ।<br/>
तस्यैषा भवति ॥ ८ ॥</p>
<p>Indra is (so called because) he divides food (irâ + dṛ), or he gives food (irâ + dâ), or he bestows food (irâ + dhâ), or he sends food (irâ + dâraya), or he holds food (irâ + dhâraya), or he runs for the sake of soma (indu + dru), or he takes delight in soma (indu + ram), or he sets beings on fire (√indh). It is known: that because they animated him with vital breaths, that is the characteristic of Indra,” “He is (so called) from doing everything (lit. this), says Agrayana. He is (so called) from seeing everything (idam. + dṛś), says Aupamanyava. Or the word is derived from the verb) id., meaning to be powerful, i.e. being powerful he tears the enemies asunder, or puts them to flight. Or he honours the sacrificers. The following stanza is addressed to him.</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/sbr/sbe41/sbe4128.htm" rel="noreferrer">Satapatha Brahmana 6:1:1:2</a> defines Indra as follows:</p>
<blockquote>
<p>This same vital air in the midst doubtless is Indra. He, by his power (indriya), kindled those (other) vital airs from the midst; and inasmuch as he kindled (indh), he is the kindler (indha): the kindler 3 indeed,--him they call 'Indra' mystically (esoterically), for the gods love the mystic. They (the vital airs), being kindled, created seven separate persons (purusha).</p>
</blockquote>
|
|
<p>What is a definition of a sin? What are the criteria by which an act becomes sinful? </p>
| 21948 | 20368 | 14 | 2 | 20368 | 3 | What is the definition of sin according to Hinduism? | 4 | 21948 | <p>From the direct inference from the verse which I am gonna post below, </p>
<blockquote>
<p><strong>Sin</strong> is the opposite of Yoga. Any act which breaks the bond of unity with the fellow creatures or the creator or the ultimate reality is sin. </p>
</blockquote>
<p>From ShivRahasya chapter 11.I have answered on another answer about Explanations on the laws of unity.</p>
<blockquote>
<ol start="51">
<li>Verily, My Love for man manifests itself in that I give him life of my Own Life and that I offer him sustenance, guidance and protection. And man's love of Me shall be seen in his following of My Law. By the following thereof he abides in Unity with Me. Therefore, he who desires a long and happy life in this World and the next, shall ever abide by the Law of Unity. <strong>He who abides not thereby goes the Path of Separation which is the Path of Sin and Discord</strong>.</li>
</ol>
</blockquote>
|
|
<p>Ishwar is Saguna Brahman who has created the world out of Maya according to Advait Vedanta. Although Ishwar too is illusion according to it, who is Ishwar actually - Lord Shiva or Vishnu as both can not be Ishwar of same creation. Or none of them is Ishwar?</p>
<p>Note: whenever Advait of Lord Vishnu or Shiva is established, it is established as Nirguna Brahman only. I want clear explanation on the level of Ishwar or Saguna Brahman as there can not be 2 Ishwar. </p>
| 40329 | 20374 | 5 | 2 | 20374 | 2 | Who is Ishwar according to Advait Vedanta - Lord Shiva or Vishnu? | 5 | 40329 | <p>Yeah, there can be only one Saguna Brahman as the following verse maintains-</p>
<blockquote>
<p>B.Su. 4,4.17. (The released soul attains all lordly powers) except the power of creation etc., on account of (Iswara being) the subject-matter (of all texts where creation etc. are described), and (the released souls) not being mentioned (in that connection)...Moreover, <strong>this would lead to many Iswaras, which may give rise to a conflict of wills with respect to creation etc.</strong> Therefore the powers of the liberated souls are not absolute but limited, and are dependent on the will of Iswara.</p>
</blockquote>
<p>But it seems Saguna Brahman of Shankara Vedanta is distributed in nature rather than a centralized one. </p>
<blockquote>
<p>B.Su 4.3.8...“And conducts them to the worlds of Brahman” (Brih. 6. 2. 15). <strong>The plural number is not possible with respect to the Supreme Brahman, while it is possible in the case of the Saguna Brahman, which may abide in different conditions.</strong></p>
</blockquote>
<p>So when Saguna Brahman is distributed in nature, it can simultaneously be present as various forms like of Vishnu, Shiva, Brahma, etc. Therefore, all can be different manifestations of the same Saguna Brahman parallely. Let me end the answer with a verse of Maya Panchakam by Adi Shankara. </p>
<blockquote>
<p>विधिहरिहरविभेदमप्यखण्डे <br>
बत विरचय्य बुधानपि प्रकामम् । <br>
भ्रमयति हरिहरभेदभावा- <br>
नघटितघटनापटीयसी माया ॥ ५॥ <br>
5. Alas! Maya, which is adept at making the impossible happen, <strong>creates in Brahman which is homogeneous</strong>, without any parts, distinctions such as Brahma, Vishnu and Siva and thereby perplexes even the learned by making them look upon Brahma, Vishnu, and Siva as different from one another.</p>
</blockquote>
|
|
<p>The Sanskrit word ''mleccha'' is used to describe foreigners. In various Puranas we find verses anti-mleccha verses. One such example is from the Kalki Purana where Lord Kalki is predicted to kill ''mlecchas'':</p>
<blockquote>
<p>adhuna kahkula ndsavatdro bauddha pdsanda <strong>mlecchadindnca</strong> vedadharma setu panpdlandya krtavatarah kalh mpendsman stntva nirayddudhrta vanasi tavdnukampam kimiha kathaydmah (Kalki Purana Chapter 10 Text 30)<br>
<strong>Meaning</strong>: Recently, You appeared as Lord Kalki in order to eliminate the dynasty of Kali by destroying the Buddhists, atheists, and <strong>mlecchas</strong>,thereby protecting the true path of religion What more can we say about Your causeless mercy.</p>
</blockquote>
<p>Now the is the word ''mleccha'' used to describe foreigners. Is Lord Kalki going to eliminate mlecchas? Or is the word in this context used to describe a different set of people as Sanskrit words can have multiple meanings.</p>
| 20394 | 20387 | 6 | 2 | 20387 | 13 | Is Hinduism anti-foreigner? | 4 | 20394 | <blockquote>
<p>Is Sanatana Dharma anti-foreigners?</p>
</blockquote>
<p><strong>No, most certainly not</strong>. </p>
<p>For example, the following mantra from Shukla Yajur Veda clearly states that the holy mantras should be spoken among all men including strangers. Here, the word stranger denotes people who are alien to our Vedic culture. So, the Vedic knowledge should be spread among them too. No question of discrimination or hostility towards those who are unfamiliar with our culture.</p>
<blockquote>
<p>YathA imAm vAcham kalyAnim AvadAni janebhyah (1) BrahmarAjanyAbhyAm
sudrAya cha AryAya cha (2) SwAya cha aranAya cha (3)</p>
<p><strong>Meaning</strong></p>
<p><strong>May i speak the sacred word to</strong> the masses of the people (janebhya) (1)
to the brahmana, kshatriya, to the sudra and the Arya (2) and to our
own men and <strong>the strangers (3)</strong>.</p>
<p><strong>Shukla Yajur Veda 26.2</strong></p>
</blockquote>
<p>Similarly, the following mantra from Atharva Veda acknowledges the fact that on earth there will be people who will be having a variety of religions and who will speak a variety of languages. The mantra then asks from Mother Earth to be benign to and resourceful for every such people and community irrespective of where they live.</p>
<blockquote>
<p>Janam vibhrati vahudA vichasam (1) NAnAdharmAn prithvi (2) YathA
okasham (3) Sahasram dhArA dravinasya me duhAm (4) Dhruveva dhenuh
anapasphuranti (5)</p>
<p>.....</p>
<p>Earth has people who speak various tongues (1) and those who have
various religions (2), according to their places of abode (3), [May
she] pour for me treasures in a thousand streams (4), like a constant
cow that never fails (5).</p>
<p><strong>Atharva Veda 12.1.45.</strong></p>
</blockquote>
<p>Concord among nations is also something being spoken of in the Vedas. One such mantra is the following.</p>
<blockquote>
<p>SamjyAnam nah svebhih (1) SamjyAnamaranebhih (2) SamjyAnamashivanA
yuvamihAsmAsu ni yacchatam (3)</p>
<p>.......</p>
<p><strong>Let us have concord with our own people (1), and concord with people
who are strangers to us</strong> (2); Asvins, <strong>create between us and the
strangers a unity of hearts (3).</strong></p>
<p><strong>Atharva Veda 7.52.1</strong></p>
</blockquote>
<p>Finally, whenever we pray through Vedas, we pray for not only us but we pray for everyone. That's why mantras have the plural (nah) in them as opposed to the singular I (aham).</p>
<blockquote>
<p>Sham no Mitrah sham Varunah sham Vishnuh sham PrjApatih (1), Sham na
Indro Brihaspatih sham no BhavatvaryamA (2)</p>
<p>......</p>
<p>May Mitra, Varuna, Vishnu, PrajApati (1), Indra, Brihaspati and Aryama
bestow bliss (sham) <strong>on us</strong> (2).</p>
<p><strong>Atharva Veda 19.9.6</strong></p>
</blockquote>
<p>On us here means on everyone of us.</p>
<p>Similarly, the following mantra clearly asks for all round peace for every possible creatures that exist in the three worlds. Foreigners and everyone else are obviously included in that huge list.</p>
<blockquote>
<p>ShantA dhauh shantA prithvi shAntamidamurva antariksham (1), shAntA
udanvatirapah shAntA nah santvoshadhi (2)</p>
<p>.....</p>
<p>May the powers of peace enevelop the earth, heaven, midregion (1),
waters and herbs or the growths of earth (oshadhi) (2).</p>
<p><strong>Atharva Veda 19.9.1</strong></p>
</blockquote>
<p>And, the word <code>Mleccha</code>, loosely speaking, can mean a barbaric person, who consumes forbidden meat, who consumes non sacrificial meat, who does not follow the ethics of SanAtana Dharma and etc. It may not indicate just a foreigner.</p>
<p>And it can also mean someone that you have never thought of. </p>
<p>The Atri Smriti, for example, presents a classification of Brahmins , according to their nature and deeds, into ten groups. And one of them is called the Mleccha.</p>
<blockquote>
<p>He, who daily studies the Vedanta, gives up companionship, and
discusses the SAnkhya-Yoga, is called a Dwija. (367)</p>
<p>That Vipra, who, in the very beginning of a battle and before all,
strikes all holders of bow with weapons and defeats [them], is called
a Kshtra. (368)</p>
<p>That Vipra, who is given to agriculture, who tends kine, and who
drives a trade, is called a Vaisya. (369)</p>
<p>That Vipra, who sells shell-lac, salt, saffron, milk, clarified
butter, honey, or meat, is called a Sudra. (370)</p>
<p>A Vipra, who is a thief or a robber, or who is ever prone to give bad
advice or give vent to harsh words, and who is always fond of fish and
flesh, is called a Nishada. (371)</p>
<p>A Vipra who does not know the true nature and being of Brahman but is
always proud of his sacrificial thread, is for that sin called a Pasu
(beast). (372)</p>
<p><strong>A Vipra, who unhesitatingly obstructs [the use of] tanks, wells,
watery expanses, pleasure-grounds and lakes, is called a Mlechchha.
(373)</strong></p>
<p>A Vipra, who is devoid of all religious rites, is ignorant, innocent
of all forms of religions and is cruel to all creatures, is called a
Chandala. (374)</p>
<p><strong>Atri Smriti</strong></p>
</blockquote>
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<p>According to scripture(s), how difficult or rare is it to get human life? </p>
| 20433 | 20424 | 13 | 2 | 20424 | 5 | How difficult or rare is it to get human life? | 3 | 20433 | <p>The scriptures definitely say that human life is rare or difficult to get. But IMO it will be hard to answer the "how much" part in your question.</p>
<p>Given below are a few relevant verses, which are the words of Lord Shiva.</p>
<blockquote>
<p><strong>Atra janma sahasreshu sahasrairapi</strong> PArvati |
<strong>KadAchit labhate jantur mAnushyam</strong> puntyasanchayAt ||</p>
<p><strong>Meaning</strong></p>
<p>[Lord Shiva says to Goddess PArvati] Thousands and thousands of jivas
are getting equally numerous births, but among them only rarely (kadAchit) one
gets a human birth due to its accumulated merits (punyasanchaya).</p>
<p>SopAnabhutam mokshashya mAnushya, <strong>prApya durlabham</strong> |
YastArayati nAtmAnam tasmat pApatarohatra kah ||</p>
<p><strong>Meaning</strong></p>
<p>Human life, which is like a staircase to liberation (moksha), is rare
(durlabham) to achieve. Who is more sinner than the one who gets it but fails to
utilize it [to the fullest].</p>
<p><strong>KulArnava Tantram, UllAsah 1, Verses 15,16.</strong></p>
</blockquote>
<p>Another relevant verse is the following:</p>
<blockquote>
<p>Chaturvida sarirAni dhritvA sahasrashah | SukritAnmAnavo bhutvA jyAni
chenmokshamApluyAt ||</p>
<p><strong>Meaning</strong></p>
<p>The jiva upon obtaining the four kinds of bodies, repeatedly and for
numerous times finally obtains the life of a human, and if in that
life he attains knowledge [of the Self or atma jyAna], he attains
liberation (moksha).</p>
<p><strong>KulArnava Tantram 1-14</strong></p>
</blockquote>
<p>Commentary on the <code>chaturvidhasarirAni</code> is as follows:</p>
<blockquote>
<p>"JarAyujAndajAtAni SvedajAnyudvidAni cha"- Plants, Svedaja (born from
Sveda?), Andaja (born of eggs) and JarAyuja (born of a Yoni) are the four kinds of bodies.</p>
</blockquote>
<p>The KulArmava Tantram and several other Agamas also talk about the 84 lakhs of bodies viz <code>"chaturshitilaksheshu sarireshu"</code> but even with that info we can't seem to answer the "how much" part.</p>
|
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<p>Mother Durga was reborn as Parvathi, the daughter of Mena and Himalaya. So why did the Gods including Vishnu pray to mother Durga to be reborn as Parvathi. Why were they happy of the marriage of Mena and Himalaya.
Was Sati also a reincarnation of mother Durga ?</p>
| 20494 | 20485 | 5 | 2 | 20485 | 8 | Who is mother Durga, why was she prayed by all gods including Vishnu to be reborn as Parvathi? | 3 | 20494 | <p>Since you asked <strong>Was Sati also a reincarnation of mother Durga ?</strong>, you should also understand why Durga Devi was born as Sati Devi.</p>
<p>When Brahma created beings initially, they couldn't multiply or reproduce sexually. Lord Brahma wanted female energy or Shakti to make sexual reproduction possible (so that beings would be able to reproduce) and did Tapasya for Parameswara (Shiva with Shakti) and Lord Shiva appeared before him in Ardhanareswara form and gave female energy (shakti) needed for creation.</p>
<p>This is described in <strong><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/siva-mahapurana/vol-ii/chapter-82/topic-1" rel="nofollow noreferrer">Chapter 3</a>, Satarudra Samhita of Shiva Mahapurana</strong>.</p>
<blockquote>
<p>यदा सृष्टाः प्रजाः सर्वा न व्यवर्द्धन्त वेधसा। <br> तदा
चिन्ताकुलोऽभूत्स तेन दुःखेन दुःखितः ॥ २॥ <br></p>
<p>When there had been little evolution of the people created by Brahma,
he felt extremely painful.<br></p>
<p>नभोवाणी तदाऽभूद्वै सृष्टिं मिथुनजां कुरु। <br> तच्छ्रुत्वा मैथुनीं
सृष्टिं ब्रह्मा कर्तुममन्यत॥ ३॥ <br></p>
<p>Then there was a divine sound from the sky said, "Carry on the
creation produced by the couples' (i.e. the male and the female). Then
Brahma thought of the creation based on the sexual relations. <br> </p>
<p>नारीणां कुलमीशानान्निर्गतं न पुरा यतः। <br> ततो मैथुनजां सृष्टिं
कर्तुं शेके न पद्मभूः॥४॥ <br></p>
<p>Earlier to that the race had not appeared out of the sexual
intercourse with the females. Therefore Brahma could not create the
world based on sexual relationship earlier. <br></p>
<p>प्रभावेणा विना शम्भोर्न जायेरन्त्रिमाः प्रजाः। <br> एवं
सञ्चिन्तयन्ब्रह्मा तपः कर्तुं प्रचक्रमे॥ ५॥ <br></p>
<p>Brahma thought that the creation cannot be progressed without the
influence of Šiva. Therefore he started performing tapas.</p>
<p>शिवाय परया शक्त्या संयुक्त परमेश्वरम्। <br> सञ्चिन्त्य हृदये प्रीत्या
तपेशं परमं तपः।। ६॥ <br></p>
<p>Then he meditated upon Siva united with the great Sakti called
Parameswara (Siva) in a combined way performing severe tapas.</p>
<p>तीव्रेण तपसा तस्य संयुक्तस्य स्वयम्भुवः। <br> अचिरेणैव कालेन तुतोष स
शिवो द्रुतम्॥७॥<br></p>
<p>Observing the severe austerities of Brahma, lord Siva was rapidly
pleased with him within no time.</p>
<p>ततः पूर्णचिदीशस्य मूर्तिमाविश्य कामदाम्। <br> अर्द्धनारीनरो भूत्वा ततो
ब्रह्मान्तिकं हरः॥८॥ <br></p>
<p>Then Isvara- the form of complete consciousness, entered into the
Ardhanarisvara form, representing half male and half female and he
appeared before Brahmā.</p>
</blockquote>
<p>Brahma eulogized Him and Shiva gave His Shakti to Brahma.</p>
<blockquote>
<p>इत्युक्त्वा परमोदारं स्वभावमधुरं वचः। <br>पृथक्चकार वपुषो भागाद्देवीं
शिवां शिवः॥ १३॥ <br></p>
<p>Thus Siva extremely large hearted, and Sweet tempered one, separated
his body from that of Siva.</p>
<p>तां दृष्ट्रा परमां शक्ति पृथग्भूतां शिवागताम्। <br> प्रणिपत्य
विनीतात्मा प्रार्थयामास तां विधिः॥ १४॥ <br></p>
<p>Looking at the Supreme Sakti, having been separated from the body of
Siva, Brahma offered his salutation to her and then eulogised her.
<br></p>
</blockquote>
<p>Brahma then eulogized <em>Adi Shakthi</em>, the source of all <em>Shaktis</em> (female energy) in cosmos. After Brahma's prayer, Shiva gave Her Shakti to Brahma and said She would born as daughter of Daksha Prajapati (as Sati Devi).</p>
<blockquote>
<p>शिव उवाच <br> तपसाराधिता देवि! ब्रह्मणा परमेठिना। <br> प्रसन्ना भव
सुप्रीत्या कुरु तस्याखिलेप्सितम्॥ २६॥ <br></p>
<p>Siva said, “Brahma has adored you (Shakti or Sivaa) performing the tapas. Therefore
getting pleased, you better fulfil his desires.”</p>
<p>तामाज्ञां परमेशस्य शिरसा प्रतिगृह्य सा। <br> ब्रह्मणो वचनाद्देवी
दक्षस्य दुहिताऽभवत्॥ २७॥ <br></p>
<p>The goddess Paramesvari, accepting his command, according to the words
of Brahma, she became the daughter of Daksa Prajapati.</p>
<p>दत्त्वैवमतुलां शक्तिं ब्रह्मणे सा शिवा मुने!। <br> विवेश देहं
शम्भोर्हि शम्भुश्चान्तर्दधे प्रभुः॥ २८॥ <br></p>
<p>O Sage, then Sivaa (Shakti), giving the unique Śakti to Brahma, entered the body
of Siva, who disappeared from the scene.</p>
<p>तदाप्रभृति लोकेऽस्मिन्स्त्रिया भागः प्रकल्पितः। <br> आनन्दं प्राप स
विधिः सृष्टिर्जाता च मैथुनी॥ २९ ।। <br></p>
<p>From that day onwards the share of the Woman, started to be given
separately. Brahma then felt delighted and the creation based on
sexual union started.</p>
</blockquote>
<p>Lord Sada Shiva then took as Saguna form of <em>Rudra</em> (who dwells on Kailasa) and Durga or Adi Shakti (source of all Shaktis) born as Sati and Parvati in Saguna forms in different kalpas. The invisible form of Shakti (which mingled with Shiva) was born as Sati Devi first and then as Parvati and again will be born as Sati and this cycle repeats, which you can read in <a href="https://hinduism.stackexchange.com/a/14868/3500">this answer</a> in detail.</p>
<p>Brahma prayed to Durga to born as shakti in Saguna form for Rudra.</p>
<p><strong><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/siva-mahapurana/vol-i/chapter-32/topic-1" rel="nofollow noreferrer">Chapter 10</a> Rudra Samhita (Sati Khanda) of Shiva Mahapurana</strong> says:</p>
<blockquote>
<p>Shiva said</p>
<p>मद्रूपं परमं विष्णो ! ईदृशं ह्यङ्गतो विधेः। <br> प्रकटीभविता लोके
नाम्ना रुद्रः प्रकीर्तितः।।५४।। <br><br />
"Visnu is my form. Similarly
Rudra would be manifested from Brahma and shall be well known in the
world by the same name. He will be my form.</p>
<p>पूर्णरूपः स मे पूज्यः सदा वां सर्वकामकृत्। <br> लयकर्ता गुणाध्यक्षो
निर्विशेषः सुयोगकृत्।॥५५॥ <br></p>
<p>He is my complete form and lord of all the gunas and is worthy of
being Worshipped by you. He will fulfil all your desires.</p>
<p>त्रिदेवा अपि मे रूपं हरः पूर्णो विशेषतः। <br> उमाया अपि रूपाणि
भविष्यन्ति त्रिधा सुतौ।५६। <br></p>
<p>Brahmā, Visnu and Siva are my forms. Hara is especially my complete
form. Similarly Uma shall also have three forms.</p>
<p>लक्ष्मीनर्गम हरे: पत्री ब्रह्मपत्री सरस्वती। <br> पूर्णरूपा सती नाम
रुद्रपत्नी भविष्यति।॥५७॥ <br></p>
<p>As Laksmi, she would be the spouse of Visnu, as Sarasvati, the spouse
of Brahma, and as Rudra Patni (as Sati)- having the complete form,
would be the spouse of Rudra.”</p>
</blockquote>
<p>Daksha, at command of Brahma, prayed to Durga and got Her as daughter. <strong><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/siva-mahapurana/vol-i/chapter-33/topic-1" rel="nofollow noreferrer">Chapter 11</a> Rudra Samhita (Sati Khanda)</strong> says:</p>
<blockquote>
<p>यदुक्तं भवथा ब्रह्मन्! समस्तं सत्यमेव तत्। <br> मदृते मोहयित्रीह
शङ्करस्य न विद्यते।।४२।। <br></p>
<p>Durga said, "O Brahma, whatever has been spoken by you, is utterly
true. There is none else in the world to captivate Siva.</p>
<p>हरेऽगृहीतदारे तु सृष्टिर्नैषा सनातनी। <br> भविष्यतीति तत्सत्यं भवता
प्रतिपादितम्।।४३।। <br></p>
<p>You have spoken a great truth that if Siva does not take a wife unto
Himself, the creation cannot continue long.</p>
<p>ममापि मोहने यन्नो विद्यतेऽस्य महाप्रभोः। <br> त्वद्वाक्याद्द्वगुणो
मेऽद्य प्रयत्नोऽभूत्स निर्भरः॥४४॥</p>
<p>I had also not been able to captivate the great lord, but at your
Words my mind has been filled with double the enthusiasm.</p>
<p>अहं तथा यतिष्यामि यथा दारपरिग्रहम्।। <br> हरः करिष्यति विधे ! स्वयमेव
विमोहितः॥४५ ।। <br></p>
<p>O Brahma, I shall do something by which - Siva getting captivated
would himself accept a spouse.</p>
<p>सतीमूर्तिमहं धृत्वा तस्यैव वशवर्तिनी। <br> महाभागा
लक्ष्मीर्विष्णोर्यथाप्रिया।।४६।। <br></p>
<p>As Laksmi is the beloved of Visnu, similarly, I taking to the form of
Sati shall obey the command of Siva. <br></p>
</blockquote>
<p>After Marriage, Daksha didn't invite Shiva to Yajna and Sati immolated Herself and mingled with Adi Shakti or Durga .</p>
<p>Now all other Gods with Vishnu again wanted to make Durga Devi born in Saguna form for Rudra who was left without wife and became detached from wordly activities.</p>
<p><strong><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/siva-mahapurana/vol-i/chapter-98/topic-1" rel="nofollow noreferrer">Chapter 3</a>, Rudra Samhita (Parvati Khanda) says:</strong></p>
<blockquote>
<p>ब्रहोवाच <br></p>
<p>इति श्रुत्वा महीधरस्य वचनं ते सुरास्तदा। <br> ऊचुर्हर्यादयः प्रीताः
सिद्धि मत्वा स्वकार्यतः।।१७।। <br></p>
<p>Brahma said, "Listening to the words of Himacala, Visnu and other
gods, felt delighted, expecting the Success of their mission and they
spoke.</p>
<p>देवा ऊचुः <br> हिमाचल! महाप्राज्ञ! शृण्वस्मद्वचनं हितम्। <br>
यदर्थमागताः सर्वे तद्ब्रूमः प्रीतितो वयम्।।१८।। <br></p>
<p>The gods said, “O immensely wise Himacala, listen to our benevolent
words. We shall now reveal the purpose for which we have arrived here.</p>
<p>या पुरा जगदम्बोमा दक्षकन्याऽभवद्रगिरे!। <br> रुद्रपत्री हि सा भूत्वा
चिक्रीड सुचिरं भुवि।१९।। <br></p>
<p>Sati, the daughter of Daksa and the wife of Siva in earlier times, had
been enjoying sports on earth in the form of Uma.</p>
<p>पितृतोऽनादरं प्राप्य संस्मृत्य स्वपणं सती। <br> जगाम स्वपदं त्यक्त्वा
तच्छरीरं तदाम्बिका।२०। <br></p>
<p>Having been insulted by her father, remembering her pledge, getting
rid of her human body, she achieved the supreme position.</p>
<p>सा कथा विदिता लोके तवापि हिमभूधरः। एवं सति महालाभो भवेद्देवगणस्य
हि।२१।। <br>सर्वस्य भवतश्चापि स्युः सर्वे ते वशाः सुराः।।२२।। <br></p>
<p>The relevant story, O Himacala is well known to you. The gods too will
be under your control.”</p>
<p>ब्रहोवाच <br> इत्याकण्र्य वचस्तेषां हर्यादीनां गिरीश्वरः। <br>
तथास्त्विति प्रसन्नात्मा प्रोवाच न च अादरात्।।२३।। <br></p>
<p>Brahma said, "On hearing the words of Visnu and other gods, the
delighted lord Himacala said, "Be it so.' Then he adored them with
respect.</p>
</blockquote>
<p>Thereafter Gods paryed to Durga Devi and Durga Devi agreed to born as daughter to couple of Menaka and Himachala.</p>
<p><strong><a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/siva-mahapurana/vol-i/chapter-99/topic-1" rel="nofollow noreferrer">Chapter 4</a> Rudra Samhita (Parvati Khanda)</strong> says</p>
<blockquote>
<p>उमोवाच हे हरे! विधे! देवा! मुनयश्च गतव्यथा:। <br> सर्वे शृणुत
मद्वाक्यं प्रसन्नाऽहं न संशयः।।२३।। <br></p>
<p>Uma said, "O Visnu, O Brahma, O other gods, let all of you be
comfortable. Listen to my words. I am undoubtedly pleased with all of
you.</p>
<p>चरितं मम सर्वत्र त्रैलोक्यस्य सुखावहम्॥ <br> कृतं मयैव सकलं
दक्षमोहादिकं च तत्।।२४।। <br></p>
<p>My performance always provides comforts to all the three worlds. The
sport relating to the yajna of Daksa, was performed by me.</p>
<p>अवतारं करिष्यामि क्षितौ पूर्णं न संशयः। <br> बहवो हेतवोऽप्यत्र
तद्वदामि महादरात्।।२५।। <br></p>
<p>I shall surely appear on earth, with full incarnation. There are
several reasons for the same, which I am going to highlight with
respect.</p>
<p>पुरा हिमाचलो देवा मेना चातिसुभक्तितः। सेवां मे चक्रतुस्तात!
जननीवत्सतीतनोः।।२६।।</p>
<p>O Gods, earlier when I was born as Sati, then both Himalaya and Mena
had served me lovingly as parents.</p>
<p>इदानीं कुरुतः सेवां सुभक्त्या मम नित्यशः। <br> मेना विशेषतस्तत्र
सुतात्वे नात्र संशयः।।२७।। <br></p>
<p>Even presently both of them are serving me with utmost devotion. Out
of both of them, Menaka, serves me particularly as a daughter.</p>
</blockquote>
<p>Later Tarakasura performed Tapasya and got a boon from Brahma that only son born from Seed of Shiva can kill him. This made Gods to speed up their marriage related works.</p>
|
|
<p>I am not sure if there is an explanation to this question in Vedas or not but it came to my mind because we have often heard about 'KaamDeva' in mythological stories and what was expected of him when he was called upon. Also what do his bow & arrow portray?</p>
<p>Another reason for asking this was because what we normally hear & read is that not all men or women are sexually active/ To some extent, it proves that it is not the need of the body because all of us (even animals etc) have a body so it has something to do with soul, but then all of us have souls too, hence the confusion!</p>
<p><strong>Are the carnal desires being needed by the body or the soul?</strong><br>
(Are there any references present in Veda-s.)</p>
| 20602 | 20598 | 11 | 2 | 20598 | 11 | Is Sambhoga (sex) the need of the body or soul as per Vedas? | 3 | 20602 | <p><strong><code>Are the carnal desires being needed by the body or the soul?</code></strong></p>
<p><strong>No Clearly carnal desires are not needed by soul</strong> , nor it is attached by it. It's also said in our Upanishads that he (soul) is pure one, without a (subtle) body, without blemish, without muscles (a gross body) . Himself devoid of senses, He shines through the functions of the senses. But three gunas, are responsible for the bondage of the soul.
The soul is free, because it has no bonds of attachment. The soul is serene, because it cannot suffer or fear suffering.<hr></p>
<p>The soul is free, because it has no bonds of attachment. Here is what<a href="https://www.wisdomlib.org/hinduism/book/the-brihadaranyaka-upanishad/d/doc122058.html" rel="nofollow noreferrer"><strong>The Brihadaranyaka Upanishad</strong> </a> Verse 22 says -: </p>
<blockquote>
<p>स एष नेति नेत्यात्मा, अगृह्यो नहि गृह्यते, अशीर्यो नहि शीर्यते, असङ्गो
|<br> नहि सज्यते, असितो न व्यथते, न रिष्यति; एतमु हैवैते न तरत इति
||22||<br></p>
<p>sa eṣa neti netyātmā, agṛhyo nahi gṛhyate, aśīryo nahi śīryate,
asaṅgo<br> nahi sajyate, asito na vyathate, na riṣyati; etamu
haivaite na tarata iti<br></p>
<p>It never decays; <strong>unattached</strong>, for It is never attached; unfettered—It
never feels pain, and never suffers injury. (It is but proper) that
the sage is never overtaken by these two thoughts.
<hR></p>
</blockquote>
<p><strong>The Self in us functioning through the sense organs looks as though It possesses all sense organs.</strong> But the sense organs decay and perish while the Consciousness which functions through them and which provides each of them with its own individual faculty is Eternal
Here is what <a href="http://esamskriti.com/essays/Svetasvatara-UP-TNS-Complete.pdf" rel="nofollow noreferrer"><strong>Svetasvatara Upanisad</strong></a> - Page No. 33 says -</p>
<blockquote>
<p>सर्वेन्द्रियगुणाभासं सर्वेन्द्रियविवर्जितम् |<br> सर्वस्य प्रभुमीशानं
सर्वस्य शरणं बृहत ||१७||<br></p>
<p>sarvendriyaguṇābhāsaṃ sarvendriyavivarjitaṃ <br> sarvasya prabhum
īśānaṃ sarvasya śaraṇaṃ suhṛt 3.17 <br></p>
<p><strong>Himself devoid of senses,</strong> He shines through the functions of the
senses. He is the capable ruler of all; He is the refuge of all. He is
great.<hr> </p>
</blockquote>
<p>Considering the individual soul and the universal soul are two sides of the same reality.</p>
<p>Here in <a href="https://www.wisdomlib.org/hinduism/book/isha-upanishad/d/doc122465.html" rel="nofollow noreferrer"><strong>Isha-Upanishad</strong> </a> verse -8 is said that </p>
<blockquote>
<p>स पर्यागच्छुक्रकायमव्रणस्नाविरं शुद्धमपापविद्धम् ।<br> कविर्मनीषि
परिभूः स्वयम्भूर्यथातथ्यतोऽर्थान् <br> व्यदधाच्छाश्वतीभ्यः समाभ्यः ॥ 8
॥ <br></p>
<p>sa paryāgacchukrakāyamavraṇasnāviraṃ śuddhamapāpaviddham |<br>
kavirmanīṣi paribhūḥ svayambhūryathātathyato'rthān <br>
vyadadhācchāśvatībhyaḥ samābhyaḥ ||<br></p>
<p>He, the self-existent One, is everywhere-the pure one, <strong>without a
(subtle) body, without blemish, without muscles (a gross body),</strong> holy
and without the taint of sin; the all seeing, the all knowing, the
all-encompassing One is He. He has duly assigned their respective
duties to the eternal Prajapatis (cosmic powers). <hr> </p>
</blockquote>
<p>But
When individual souls encounter Nature and enter her <strong>net of maya (illusion),</strong> she weaves her materiality around them and binds them to corporeality. For the soul the body becomes the field. Since the body is subject to the gunas, it engages in desire-ridden actions and becomes bound to karma and the cycle of births and deaths. The embodied souls also come under the influence of ego (ahamkara), which is a reality or a modification (tattvas) of Nature</p>
<p>Desire-ridden actions, which are induced by the triple gunas, are responsible for the bondage of the soul.
Apart from the senses, the gunas or modes namely sattva (purity), rajas (activity) and tamas (inertia) play an important role in the bondage of the soul. When a soul is drawn into the body by the power of Shakti or Prakriti, it becomes bound to it and to the objective world through desires and attachment as part of the interplay of the triple gunas Thereby the mind and the intellect become clouded and the ego takes control of them. The ego is the false self or the not Self. <strong>It is a shadow or an illusion that survives by the power of Prakriti and acts as if it is the real Self to prevent the beings from knowing who they are.</strong></p>
<p>Here is what <a href="https://www.vedabase.com/en/bg/14/5" rel="nofollow noreferrer"><strong>Shreemad Bhagvad Gita</strong></a> 14.5 Says –</p>
<blockquote>
<p>सत्त्वं रजस्तम इति गुणाः प्रकृतिसंभवाः। <br>निबध्नन्ति महाबाहो देहे
देहिनमव्ययम्।।14.5।।</p>
<p>sattvaṁ rajas tama iti guṇāḥ prakṛti-sambhavāḥ <br>nibadhnanti mahā-bāho
dehe dehinam avyayam</p>
<p>Material nature consists of three modes – goodness, passion and
ignorance. <strong>When the eternal living entity comes in contact with
nature, O mighty-armed Arjuna, he becomes conditioned by these modes.</strong> <hr></p>
<p>Conclusion -So by looking at the above verses from Vedas , and
looking at nature of soul (Atman) <strong>we can conclude that Sambhoga or
Carnal desires are needed by Body and not by soul .</strong></p>
</blockquote>
|
|
<p>We know that <a href="https://en.wikipedia.org/wiki/Hindu_philosophy" rel="noreferrer">Hindu philosophy</a> refers to Shad Darshana viz. Sankhya, Yoga, Nyaya, Vaisheshika, Mimansa and Vedanta. These Darshan/philosophies are based on various Darshan Sutras witten by Rishis. The <a href="https://hinduism.stackexchange.com/q/3193/36">most popular</a> Vedanta school is <a href="https://hinduism.stackexchange.com/a/14779/277">further classified</a> as Advaita, Vishishtadvaita, Dvaita, Achintya Bhedabheda, Suddhadvaita etc. These are classification is based on the different interpretation or Bhashya written by Acharyas on Brahma Sutras.</p>
<p>Among various Shruti & Smriti scriptures, Agamas are those scripture not so popular or say people usually don't know much about them. That was the primary purpose of asking the question - <a href="https://hinduism.stackexchange.com/q/12282/277">What are the Agama scriptures? Are they related to Shruti/Vedas?</a>.</p>
<p>Now I want to know is there any <strong>philosophy or Darshana based on Agamas?</strong></p>
| 20622 | 20617 | 9 | 2 | 20617 | 9 | Is there a Darshana/Philosophy based on Agamas? | 4 | 20622 | <p>I can answer only based on ShAkta scriptures. I can't elaborate anything on man made philosophies.</p>
<p>Also, Agamas are plenty in number. They can be divided into ShAkta, Shaiva and other similar groups.</p>
<p>Note that, my answer is <strong>only based on the ShAkta Agamas</strong>, and also on as much as i know about them.</p>
<p>The 6 Darshanas are first of all condemned in KulArnava Tantram, which is one of the most authoritative ShAkta Agamas, as follows:</p>
<blockquote>
<p>[Lord Shiva says to Goddess PArvati]<br> Shadadarsana MahAkupe PatitAh
Pashavah Priye|<br> ParamArtham Na JAnanti PashupAshaniyantritAh ||</p>
<p>....</p>
<p>The Pashus are thrown into the giant well (MahAkupa) [which is of the form of the] six
Darshanas. Bounded by the PAshas, these persons do not know about the
supreme truth (ParamArtha).</p>
<p><strong>KulArnava Tantram 1.87</strong></p>
</blockquote>
<p>............................................</p>
<p><strong>Pashu</strong></p>
<p>The man in bondage is a Pashu. It does not indicate anything derogatory. And the PAshas are the bondages.</p>
<p>When, the JivA is bounded by the PAshas he is a Pashu, relieved of those PAshas is the Supreme SadAshiva.</p>
<blockquote>
<p>Viz-PAshavadhah Smrito Jivah PAshamuktah SadAshivah</p>
</blockquote>
<p>. So, the basic idea is similar to Advaita Vedanta where Jiva does not know its true nature which is of the nature of Paramatma.</p>
<p>..............................................</p>
<p><strong>PAsha</strong></p>
<p>According Shaiva Agamas, Mala (impurity), Karma ( actions) and MAyA (illusion or avidyA) are the three pAshas.</p>
<p>Again, Mala, Karma, MAyA and Bodhshakti are also known as PAshas.</p>
<p>The six Kanchukas (Shatkanchuka) viz- MAya, KAla, Niyati, KalA, VidyA and RAga are also PAshas.</p>
<p>The Pancha Kleshas viz- AvidyA, AshmitA, RAga, Dvesha, and Abhinibhesha. are also PAshas according to Shaiva scriptures.</p>
<p>In ShAkta scriptures usually we find mention of eight PAshas viz- GhrinA (disgust), LajjA (shame), Bhaya (fear), ShankA (apprehension), Jugusa ( translation of this and few others pending ), Kula, Shila and JAti. But in some scriptures we also find mention of 52 and 62 PAshas.</p>
<p>..................................................</p>
<p>Now, the reason why the six darshanas are condemned becomes clear upon reading the next verse given below:</p>
<blockquote>
<p>Pathanti VedashastrAni Vivadanti Parasparam |<br> Na JAnanti Param Tattvam
Darvi PAkarasam YathA ||</p>
<p>.........</p>
<p>These persons constantly debate and argue with each other by reading
Veda and other scriptures. But they don't get a clue of the Supreme
Truth (Param Tattvam) just like the ladle does not get the taste of
the food [which is cooked with its help].</p>
<p><strong>KulArnava Tantram 1.94</strong></p>
</blockquote>
<p>And, this is actually what you see as happening in reality. All the philosophers claiming their thinking as the correct one and the most superior one argues with each other but all that is in vain.</p>
<p>That no such philosophy is capable enough to depict the correct nature of Brahman (the Supreme reality) is made clear by Lord Shiva in the following verse:</p>
<blockquote>
<p>Advaitam Kecidicchanti Dvaitam icchanti ChApare |<br> Mama Tatvam Na
JAnanti DvaitAdvaita Vivarjitam ||</p>
<p>.....</p>
<p>Some prefers Advaita (non-dualism), some other prefers Dvaita
(dualism). <strong>But my true nature (or the nature of the Brahman), which is
devoid of both Dvaita and Advaita (DvaitAdvaita Vivarjitam) is not
known to either of them.</strong></p>
<p><strong>KulArnava Tantram 1.110.</strong></p>
</blockquote>
<p>To be frank, here what is condemned is not the 6 philosophies but the nature of unintelligent persons reading them and trying to come into some kind of conclusions and also engaging into debates with each other.</p>
<p>The Philosophies are like <code>VichAras</code> which arise from mind (Mana) and intellect (Buddhi). When one is merged with the Supreme Being, the mind, intellect and all other faculties are also equally merged. So, then, where is the question of VichAra like Dvaita or Advaita or something else?</p>
<p>Also that the aforementioned NindA (criticism) of Shad Darshanas is something like Nahi-Ninda (superficial criticism) is also made clear in the following verses:</p>
<blockquote>
<p>Shada DarshanAni MehAngAni Padau Kukshih Karau Sirah |<br> Teshu Bhedantu
Yah KurjAnmAngam Chedayettu Sah ||</p>
<p>...</p>
<p>The six Darshanas are my six limbs viz- two legs, two hands, the torso
and the head. <strong>One who discriminates between them equivalently cuts my
limbs (Angachedana).</strong></p>
<p>YetAnyeva KulasvApi ShadangAni Bhavanti Hi |<br> TasmAd VedAtmak ShAstram
Viddhi KaulAtmakam Priye ||</p>
<p>........</p>
<p><strong>These six Darshanas are the six limbs of KulashAstras too</strong>. That's why know that the Vedatmaka scriptures are also KaulAtamka in nature.</p>
<p><strong>KulArnava Tantram 2.85,86.</strong></p>
</blockquote>
<p>So, the 6 darshanas are also the philosophies of Kaulism or Shaktism.</p>
<p><strong>About why Agamas are not popular like some other Shastras like Veda, PurAna</strong></p>
<blockquote>
<p>Among various Shruti & Smriti scriptures, Agamas are those scripture
not so popular or say people usually don't know much about them.</p>
</blockquote>
<p>The primary reason behind this is that they are meant to be kept secret. This is per the orders of Lord Shiva who created all of them. Secondarily, Agamic knowledge should only be learned from one's Guru. It flows through Sampradayas and secretly. And, thirdly, Agamas are terse and esoteric in nature. Difficult to understand on ones own.</p>
<p>For example:</p>
<blockquote>
<p><strong>PAramparjya KramAyAtam</strong> Panchavaktreshu Samshtitham |<br> <strong>Akathyam PAramArthena TthApi Kathayami Te ||</strong></p>
</blockquote>
<p>So, here Lord Shiva clearly says, that the Agamic knowledge which was originally situated in His five faces are to be propagated through Guru Paramapara. And he also says, that this knowledge can not be given or should not be spoken of (Akathyam) in general.</p>
<p>Also:</p>
<blockquote>
<p>Deyam BhaktAya ShishyAya Anyatha Patanam Bhavet |</p>
</blockquote>
<p>This knowledge can be passed on to only able disciples otherwise downfall is inevitable.</p>
<p>Further:</p>
<blockquote>
<p><strong>GuhyAd Guhyataram</strong> Devi SArAt SAram PrAt Param</p>
</blockquote>
<p>OR,</p>
<blockquote>
<p><strong>RahasyAtirahasyAni KulashAstrAni</strong> PArvati</p>
</blockquote>
<p>So, this knowledge should be kept as top most secret. And that's why it is not that popular among the masses.</p>
<blockquote>
<p>Veda ShAstra PurAnAni PrakAshyAni Kuleswari |<br> Shaiva ShAktAgamAh Sarve
RahasyAh ParikirtitAh ||</p>
<p>.........</p>
<p>Veda, PurAnas and other Shastras can be made public (or revealed) but
the Shaiva and ShAkta Agamas are famous as secret and mysterious.</p>
<p><strong>KulArnava Tantram 3.4</strong></p>
</blockquote>
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<p>The following image is of an unknown <a href="https://i.stack.imgur.com/dqfoM.jpg" rel="nofollow noreferrer">goddess</a>. Does anyone know the name of this goddess?</p>
<p><a href="https://i.stack.imgur.com/dqfoM.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/dqfoM.jpg" alt="Unknown goddess"></a></p>
<p>Sitting on the shoulder of Vetala with a sickle in right hand and a severed head in left hand.</p>
| 23184 | 20652 | 7 | 2 | 20652 | 5 | Does anyone know the name of this goddess? | 4 | 23184 | <h1>It's <a href="https://en.wikipedia.org/wiki/Chamunda" rel="nofollow noreferrer">Goddess Chamunda</a>.</h1>
<p>Unlike what others have said, the person carrying her is not a vetala, it's a preta.</p>
<p>From the Iconography</p>
<blockquote>
<p>The black or red coloured Chamunda is described as wearing a <strong>garland of severed heads or skulls (Mundamala)</strong>. She is described as having four, eight, ten or <strong>twelve arms</strong>, holding a Damaru (drum), trishula (trident), sword, a snake, skull-mace (khatvanga), thunderbolt, a <strong>severed head</strong> and <strong>panapatra</strong> (drinking vessel, wine cup) or skull-cup (kapala), filled with blood. <strong>Standing on a corpse</strong> of a man (shava or preta) or seated on a defeated demon or corpse (pretasana). ... Sometimes, a <strong>crescent moon is seen on her head</strong>.[4][5] Her socket eyes are described as so intense that it burns the evil of all three worlds. She is <strong>accompanied by fiends and goblins</strong>.[5][6] She is also shown to be surrounded by skeletons or ghosts and beasts like jackals, who are shown eating the flesh of the corpse which the goddess sits or stands on.</p>
</blockquote>
<p>(I have emphasized the characteristics matching with the image which you have shared)</p>
<p>This is another image of hers, from the Wikipedia page:</p>
<p><a href="https://i.stack.imgur.com/gQQqf.jpg" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/gQQqfm.jpg" alt="" /></a></p>
<p>In the Durga Saptashati, it's clearly mentioned that she rides a preta.</p>
<blockquote>
<p><em><strong>chamunda devi rides preta</strong></em>, barahi rides on buffallo,<br />
aindri uses elephant, vaishnavi rides garuda.<br />
maheshwari rides on ox, kaumari rides on peacock.<br />
consort of lord Vishnu, lakshamidevi sits on lotus with<br />
lotus in her hands.</p>
</blockquote>
<hr />
<p>She is one of the <a href="https://en.wikipedia.org/wiki/Matrikas#Iconography" rel="nofollow noreferrer"><strong>Ashta Matrikas</strong></a></p>
<p>From there:</p>
<blockquote>
<p>The black coloured Chamunda is described as wearing a <strong>garland of severed heads or skulls (Mundamala)</strong> and holding a Damaru (drum), trishula (trident), sword and <strong>pānapātra</strong> (drinking-vessel). Riding a jackal or standing on a corpse of a man (shava or preta), <strong>she is described as having three eyes, a terrifying face and a sunken belly</strong>.</p>
</blockquote>
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<p>ISKCON seminars taught me that Krishna was the first form of God and then came Brahma and Vishnu etc.</p>
<p>But I grew up with the knowledge that the trimurthis are the primary Gods of the universe. Hence Krishna is an incarnation of Vishnu and not the other way round.</p>
<p>Which is true according to the holy books?? </p>
<hr>
<p>[Edit: Title has been changed to better reflect my question and show its not an exact duplicate of <a href="https://hinduism.stackexchange.com/questions/18332/according-to-bhagvad-gita-lord-krishna-is-the-ultimate-god-so-why-are-there-ot">According to...</a>]</p>
| 20708 | 20688 | 14 | 2 | 20688 | 12 | Is Vishnu the incarnation of Krishna or the other way around, according to the Geetha? | 5 | 20708 | <p>"Which is true according to the holy books?"</p>
<p>Well, the answer is that both are true! :)</p>
<p>There are some verses in the scriptures which say that Krishna is incarnation of Vishnu, but there are also verses in the scriptures which say the other way round, namely that Vishnu is incarnation of Krishna. So both of those views are true. I don't see any good reason to believe that just one of those group of verses are true, while the other group of verses that tell the opposite is somehow untrue. Both must be true because that what scripture teaches is true!<br>
So, sometimes when the Lord appears in this world as an avatara, specifically as Krishna, He is incarnation of Vishnu. But sometimes when the Lord appears in this world as an avatara Vishnu, He is incarnation of Krishna. </p>
<p>That what ISKCON devotees have taught you is correct. From the Bhagavad gita we only learn that Vishnu is incarnation of Krishna!, and there are no verses in the Gita that say Krishna is incarnation of Vishnu! </p>
<p>Here is what we learn from the Gita about who is whose incarnation, ie who is whose avatara:<br>
There is a chapter in the Bhagavad gita titled <em>vibhūti-yogaḥ</em> "The Opulence of the Absolute", it's 10th chapter, see at <a href="https://www.vedabase.com/en/bg/10" rel="noreferrer">https://www.vedabase.com/en/bg/10</a><br>
In that chapter Lord Krishna is talking about his own opulence or vibhūti. This is seen from the verses 18-19: </p>
<blockquote>
<p>10.18 — O Janārdana, again <strong>please describe in detail the mystic power of Your opulences</strong>. I am never satiated in hearing about You, for the
more I hear the more I want to taste the nectar of Your words.<br>
10.19 — The Supreme Personality of Godhead said: Yes, I will tell you of <strong>My splendorous manifestations</strong>, but only of those which are
prominent, O Arjuna, for <strong>My opulence</strong> is limitless.</p>
</blockquote>
<p>But what is remarkable to note is the thing that in the following verses Lord Krishna not only mentions various things and living beings as manifestations of his opulence (vibhūti), but He also mentions several forms of Lord Vishnu, ie several well known incarnations (avataras) of Lord Vishnu, as his own opulence (vibhūti)!<br>
Thus He clearly indicates that those forms of Lord Vishnu are, indeed, his incarnations (avataras)! Here are those verses: </p>
<blockquote>
<p>10.21 — Of the <strong>Ādityas</strong> I am <strong>Viṣṇu</strong><br>
10.26 — ... among perfected beings I am the sage <strong>Kapila</strong><br>
10.29 — Of the many-hooded Nāgas I am <strong>Ananta</strong><br>
10.31 — ... of the wielders of weapons I am <strong>Rāma</strong><br>
10.37 — Of the descendants of Vṛṣṇi I am <strong>Vāsudeva</strong></p>
</blockquote>
<p>Thus those five incarnations (avataras) of Lord Vishnu, namely Vishnu Aditya, Kapila, Ananta, Rama (Ramachandra), and Vāsudeva (identified as Balarama), are manifestations of Lord Krishna's opulence (vibhūti), and thus they are Lord Krishna's incarnations (avataras). Here it's worth to mention that Vāsudeva referred to in verse 37 acaryas who commented upon the Bhagavad gita explained as Lord Krishna's brother Balarama. </p>
<p>This view about those five forms of Lord Vishnu who are enumerated as Lord Krishna's opulence being His avataras or incarnations is even further strengthened with a verse 41 in the same chapter where Lord Krishna says that all those vibhūti or opulences that He described are just an aṁśa "a part" of his splendor: </p>
<blockquote>
<p>yad yad vibhūtimat ... mama tejo-’ṁśa-sambhavam</p>
<p>mama — My; tejaḥ — of the splendor; <strong>aṁśa</strong> — <strong>a part</strong></p>
<p>Know that all opulent, beautiful and glorious creations spring from
but a spark of My splendor.</p>
</blockquote>
<p>It is important to know here that word aṁśa is used throughout Vedic scriptures in the sense of "avatara", or "incarnation" in English. And thus as a matter of fact Lord Krishna is saying that those five Vishnu forms are his avataras or incarnations. </p>
<p>As far as I know there are no verses in the Bhagavad gita which say that Krishna is incarnation (avatara) of Vishnu, but there are only those verses which I explained above that say the other way round. </p>
<p>Note: I will update my post with additional explanation later when I find some time. </p>
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<p>My perception was that, "Brahm"(ब्रह्म) in "Brahmacharya"(ब्रह्मचर्य) is the same "Brahm", which is referred in Gita at many places. In this site, we mainly refer it as "Brahman" (ब्रह्मन्). And "charya"(चर्य) means, "practised" or "acted".</p>
<pre><code>ब्रह्मचर्य - acting according to supreme one [instructions]
</code></pre>
<p>In other words, forfeiting all the doership of the actions and thinking of "actions" as being done by the supreme one.<br>
<sub>(The other way of saying is that, performing actions without desires (<em>kAma</em>) born out of <em>Rajas</em>.)</sub></p>
<hr>
<p>Now,</p>
<pre><code>celibacy - abstaining from sex
</code></pre>
<p>Why or how is <em>"Brahmacharya"</em> related to "celibacy"?<br>
For example, this Qn already assumes them as synonyms:<br>
<a href="https://hinduism.stackexchange.com/q/2711/1049">What is the importance of Brahmacharya (Celibacy) in Hinduism?</a></p>
<p>Lord Krishna was referred as "आजीवम् ब्रह्मचारिन्" (lifelong <em>BrahmachAri</em>). How can it be true, when he had 8 main wives & lot of children.<br>
Hence the Qn in title.</p>
<hr>
<h3>Answer wiki</h3>
<p>All the answers are nice in details & echo the same sentiment.<br>
For those, who wants to know in brief:</p>
<ul>
<li>"<em>Brahmacharya</em>" means acting towards realisation of <em>Brahman</em> (supreme One)</li>
<li>Overall it means to stay away from desires which deviates from <em>Dharma</em></li>
<li>It's not a synonym of "celibacy", but may include attributes of "celibacy" as a part of it</li>
<li>"Celibacy" in this context, also doesn't mean "absolute abstinence from sex"; Amorous pleasures enjoyed for conceiving during particular period is allowed</li>
<li>It's yet unclear, if the sexual congress performed on prescribed days but without intention of conceiving is valid or not</li>
</ul>
<p>Conformance from <a href="http://www.sacred-texts.com/hin/m13/m13b058.htm" rel="noreferrer">AnushAsana Parva</a>:</p>
<blockquote>
<p>He who has congress with only his wedded wife and that only at her season, is said to be <strong>observant of the vow of Brahmacharya</strong></p>
</blockquote>
| 20704 | 20701 | 20 | 2 | 20701 | 12 | What is "Brahm" in "Brahmacharya"? How does it relate to celibacy? | 3 | 20704 | <p>This answer is based on teachings of <a href="https://en.wikipedia.org/wiki/Sivananda_Saraswati" rel="noreferrer">Swami Sivananda</a>. Swami Sivananda wrote many books explaining Brahmacharya, such as <a href="http://www.dlshq.org/download/brahma_nopic.htm" rel="noreferrer">Practice of Brahmacharya</a>. I will quotes some of his words here.</p>
<p>Swami Sivanada says Brahmacharya literally means Achara or conduct that leads to the realization of <strong>Brahman</strong> or one’s own Self and <strong>conduct</strong> is control of semen, the study of the Vedas and contemplation on God. So, "Brahma" in Brahmacharya is Supreme Brahman or Parabrahman or the Ultimate Truth.</p>
<p>Swami Sivananda explains <a href="http://www.dlshq.org/teachings/brahmacharya.htm" rel="noreferrer">meaning of Brahmacharya</a> as follows:</p>
<blockquote>
<p>Brahmacharya is a divine word. It is the sum and substance of Yoga.
Brahmacharya is the Achara or conduct by which you attain or reach
Brahman (God). It is life in the Absolute. It is movement towards God
or the Atman (Self).</p>
<p>Brahmacharya is absolute freedom from sexual thoughts and desires. It
is the vow of celibacy. It is control of all the senses in thought,
word and deed.</p>
<p>Brahmacharya is not mere bachelorhood. There should be strict
abstinence not merely from sexual intercourse but also from
auto-erotic manifestations, from masturbation, from homosexual acts
and from all perverse sexual practices. It must further involve a
permanent abstention from indulgence in erotic imagination and
voluptuous reverie.</p>
<p>In a narrow sense, Brahmacharya is celibacy. In a broad sense, it is
absolute control of all the senses. The door of Nirvana (liberation)
or perfection is complete Brahmacharya.</p>
</blockquote>
<p>Brahmacharya involves the conduct in which all senses are controlled and sexual energy is sublimed. Swami Sivanada also <a href="http://www.dlshq.org/download/brahma_nopic.htm#_Toc441556960" rel="noreferrer">says the following</a>. </p>
<blockquote>
<p><strong>Brahmacharya literally means Achara or conduct that leads to the realization of Brahman or one’s own Self</strong>. Brahmacharya is purity in thought, word and deed. It is celibacy and
continence. Brahmacharya is the vow of celibacy. The term ‘celibacy’
is from the Latin ‘caelebs’, meaning unmarried or single, and
signifies the state of living unmarried. But Brahmacharya is not mere
bachelorhood. It includes the control, not only of the sex or
reproductive Indriya, but also of all other Indriyas in thought, word
and deed. This is the definition of Brahmacharya in a broad sense of
the term. The door to Nirvana or perfection is complete Brahmacharya.
Complete celibacy is the master-key to open the realms of Elysian
bliss. The avenue to the abode of supreme peace begins from
Brahmacharya or purity.</p>
</blockquote>
<p>Even Married people can lead life of <em>Brahmacharya</em>. They should follow words of Dharma Sastras here. <a href="http://www.dlshq.org/download/may_ianswer.htm#207" rel="noreferrer">Swami Sivananda answers</a> the same question in his book "May i answer that". </p>
<blockquote>
<p><strong>207. How can a married man practice Brahmacharya? Is it possible especially when the couple are young?</strong></p>
<p>To live and enjoy Grihastha life, with one’s own wife during the <strong>Ritu
period</strong> subject to the imposed restrictions of the Sastras is itself
Brahmacharya. Sastras say that the married man should not indulge in
sense-satisfaction as and when his senses prompt him to do so. He
should subject himself to the various restrictions imposed even on the
enjoyment of sense life. For details in this respect, study my book,
"Advice to Women". One who observes these Sastraic injunctions and
leads a happy, well-regulated life is a perfect Brahmachari, though
technically a Grihastha. Whatever be the natural ebullient impulses of
the couple, and however young they be, it is quite possible to observe
Brahmacharya on the above lines. Brahmacharya for a Grihastha does not
mean absolute abstention from enjoying the conjugal life; but means a
well-disciplined, self-restrained, Dharmic life.</p>
</blockquote>
<p>For more details of exact quotes, see <a href="https://hinduism.stackexchange.com/a/16061/3500">this answer</a> on regulative principle of sex life. So, doing sex for progeny is allowed and Krishna did the same, although it's not proper to apply human rules to Krishna who knows His divinity. </p>
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<p>What is God doing now, since God created this universe long ago?</p>
<p>Does God have daily work to do?</p>
<p>Let's consider what God is doing at this moment in time... I mean in the past many significant things were happening, like the killing of demons by different gods... so now god is free? Or if not, what might God be doing now? </p>
| 20754 | 20702 | 12 | 2 | 20702 | 12 | What work does God do daily? | 5 | 20754 | <p>First of all whatever work Supreme Lord does he has no purpose to do it from absolute level perspective which I <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">discuss here</a> and hence his activity is termed as Leela.<br>
<br>
As for daily activity like what do Lord Shiva do daily in Kailash or what do Lord Vishnu do daily in Vaikuntha we can infer their daily activity from various Puranic sources and also from Itihasas. For eg. There are times when Lord Vishnu <a href="https://hinduism.stackexchange.com/questions/20599/are-there-any-scriptural-references-of-the-trinity-brahma-vishnu-maheshshiva/20600#20600">sleeps</a> in the Milky Ocean. There are times when Lord Shiva is engaged in meditation. <br>
<br>
Here is an example from <a href="http://www.sacred-texts.com/hin/m13/m13a014.htm" rel="noreferrer">Mahabharata</a> about what Lord Shiva does:</p>
<blockquote>
<p>He has snakes for his belt, and his ears are adorned with ear-rings made of snakes. Snakes form also the sacred thread he wears. An elephant skin forms his upper garment. <strong>He sometimes laughs and sometimes sings and sometimes dances most beautifully. Surrounded by innumerable spirits and ghosts, he sometimes plays on musical instruments. Diverse, again are the instruments upon which he plays, and sweet the sounds they yield. He sometimes wanders (over crematoria), sometimes yawns, sometimes cries, and sometimes causes others to cry. He sometimes assumes the guise of one that is mad, and sometimes of one that is intoxicated, and he sometimes utters words that are exceedingly sweet. Endued with appalling fierceness, he sometimes laughs loudly, frightening all creatures with his eyes. He sometimes sleeps and sometimes remains awake and sometimes yawns as he pleases. He sometimes recites sacred Mantras and sometimes becomes the deity of those Mantras which are recited. He sometimes performs penances and sometimes becomes the deity for whose adoration those penances are undergone. He sometimes makes gifts and sometimes receives those gifts; sometimes disposes himself in Yoga and sometimes becomes the object of the Yoga contemplation of others.</strong> He may be seen on the sacrificial platform or in the sacrificial stake; in the midst of the cow-pen or in the fire. He may not again be seen there. He may be seen as a boy or as an old man. He sports with the daughters and the spouses of the Rishis. His hair is long and stands erect. He is perfectly naked, for he has the horizon for his garments. He is endued with terrible eyes. He is fair, he is darkish, he is dark, he is pale, he is of the colour of smoke, and he is red. He is possessed of eyes that are large and terrible. He has empty space for his covering and he it is that covers all things. Who is there that can truly understand the limits of Mahadeva who is formless, who is one and indivisible, who conjures of illusions, who is of the cause of all actions and destructive operations in the universe, who assumes the form of Hiranyagarbha, and who is without beginning and without end, and who is without birth. He lives in the heart (of every creature). He is the prana, he is the mind, and he is Jiva (that is invested in the material case). He is the soul of Yoga, and it is that is called Yoga. He is the Yoga-contemplation into which Yogins enter. He is the Supreme Soul. Indeed Maheswara, the purity in essence, is capable of being comprehended not by the senses but through only the Soul seizing his existence. <strong>He plays on diverse musical instruments. He is a vocalist.</strong> He has a hundred thousand eyes, he has one mouth, he has two mouths, he has three mouths, and he has many mouths.</p>
</blockquote>
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<p>Well, when we are going through a certain phase in our life, where we have to make a decision but we are unsure of what is correct & what is wrong; normally, we have two directions/instructions to follow, one from our brain and the other from our heart. So, the question arises which one is supreme & correct guide, and why?</p>
<p>Mann -> Mind &
Budhdhi -> Brain</p>
<p>I would like to cite a simple example here:</p>
<p>You go for shopping right?</p>
<ul>
<li>Mann -> buy this buy that</li>
<li>Budhdhi -> before buying check your budget</li>
<li>Mann -> No worries I'll use Credit Card </li>
<li>Budhdhi -> Who will pay Credit Card bills?</li>
</ul>
<p>So, a simple decision making process in a way shows which one is a better guide. Maybe that's the reason brain (budhdhi) is placed above heart (mann) in a human body!</p>
<p>Some say listen to your Atman, but question is how is that message passed on to the person, through Mann or Budhdhi or some other means?</p>
| 20728 | 20727 | 8 | 2 | 20727 | 6 | According to Vedas which one is a better guide - Mann or Budhdhi? | 4 | 20728 | <p><strong>Neither.</strong> One should rely on scripture in making decisions. While the brain/mind/heart may produce all sorts of <em>beliefs</em> about morality, i.e. what one should do and should not do, the sole source of <em>knowledge</em> of morality is scripture. <a href="http://www.sacred-texts.com/hin/sbe38/sbe38101.htm" rel="noreferrer">Here</a> is what Adi Shankaracharya says in his commentary on the Brahma Sutras, while discussing animal sacrifice:</p>
<blockquote>
<p>[The reasoning criticizing animal sacrifice] is not valid, because our knowledge of what is duty and the contrary of duty depends entirely on scripture. The knowledge of one action being right and another wrong is based on scripture only; for it lies out of the cognizance of the senses, and there moreover is, in the case of right and wrong, an entire want of binding rules as to place, time, and occasion. What in one place, at one time, on one occasion is performed as a right action, is a wrong action in another place, at another time, on another occasion; none therefore can know, without scripture, what is either right or wrong.</p>
</blockquote>
<p>For a more systematic look at things, we must turn to the Purva Mimamsa Sutras, since they analyze the part of the Vedas which deal with Dharma. Here is what Jaimini says in Adhyaya 1 Pada 1 Sutra 4 of the Purva Mimamsa Sutras:</p>
<blockquote>
<p>satsaṃprayoge puruṣasyendriyāṇāṃ buddhijanma tatpratyakṣamanimitrta vidyamānopalambhanatvāt</p>
<p>That cognition by a person which appears when there is contact of the sense-organs is "sense-perception", and it is not a means (of knowing Dharma), as it apprehends only things existing at the present time.</p>
</blockquote>
<p>And <a href="https://ia600202.us.archive.org/BookReader/BookReaderImages.php?zip=/14/items/shabarabhasyavol032868mbp/shabarabhasyavol032868mbp_tif.zip&file=shabarabhasyavol032868mbp_tif/shabarabhasyavol032868mbp_0030.tif&scale=8&rotate=0" rel="noreferrer">here</a> is what Shabaraswami says in his commentary on this Sutra:</p>
<blockquote>
<p>The examination (promised in the preceding Sutra) is as follows:- Sense. perception is not the means (of knowing Dharma), - why?- because the character of Sense-perception is that it is "that cognition by a person, etc."(sutra); that is, it is that cognition which a man has when his sense-organs are in contact with the object cognised. - Dharma however is something that is yet to come, and it does not exist at the time that it is to be known; - while Sense-perception is the apprehending of an object that is actually present and not non-existent at the time (of cognition); - hence Sense-perception cannot be the means (of knowing Dharma). In the Sutra, no stress is meant to be laid upon either "cognition", or the "appearance", or upon mere "contact"; the only factor meant to be emphasised is the fact of its being such as is possible only when there is contact between the sense-organ and the object, and not when there is no such contact between them. If stress were laid upon several factors, then there would be syntactical split. As for (the other means of Cognition.) Inference, Analogy, and Apparent Inconsistency, these also presuppose (are based upon) Sense-perception; hence these also cannot be the means (of knowing Dharma). Nor can Dharma be amenable to “Negation' (i.e. it cannot be regarded as non-existent; because of the reason given in the next Sutra which indicates the real means of knowing Dharma).</p>
</blockquote>
<p>The idea is that the ordinary means by which we acquire knowledge about the world, namely Pratyaksha or perception and Anumana or inference, are powerless to tell us anything about morality. That's because they can only tell us about the world of things which already exist, whereas morality pertains to that which does not yet exist, namely the consequences you will experience for the actions you do. But what kind of means of knowledge can tell us what actions are linked to what kind of consequence? Jaimini tells us the answer in Adhyaya 1 Pada 1 Sutra 5 of the Purva Mimamsa Sutras:</p>
<blockquote>
<p>otpattikastu śabdāsyārthenasambandhastasya jñānamupadeśo'vyatirekaścāyeṃ'nupalabdhe tatpramāem̐ bādarāyaṇasyānapekṣatvāt</p>
<p>The relation of the word with its denotation is inborn.- [Vedic] instruction is the means of knowing it (Dharma) - infallible regarding all that is imperceptible; it is a valid means of knowledge, as it is independent, according to Badarayana.</p>
</blockquote>
<p>The idea is that the human brain/mind/heart is powerless to find out what is right or wrong, since as I discussed above morality concerns that which does not yet exist, but the Vedas, since they are Apaurusheya or authorless, have the capacity to talk about the imperceptible realm, since they do not depend on the knowledge of a human being. (The authoritativeness of Smriti is derived from the authoritativeness of the Vedas in Adhyaya 1 Pada 3 of the Purva Mimamsa Sutras.)</p>
<p>Now how do we know that the Vedas actually are authorless and authoritative? For that I would refer you to Shabara's commentary on the above Sutra and the subsequent Sutras of Adhyaya 1 Pada 1 of the Purva Mimamsa Sutras. (And if you find it too difficult to understand, I may one day write a book on it; see idea #1 in my Medium post <a href="https://medium.com/@lugita15/potential-hinduism-related-writing-projects-34a227b4f99c" rel="noreferrer">here</a>.)</p>
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<p>According to Ramakrishna Paramahamsa and Swami Vivekananda, which is more important in attaining moksha- Bhakti or Jnana? As far as I know Jnana is more important in Advaita and both were Advaitins. On the other hand, most of the teachings of Ramakrishna seem to stress on Bhakti yoga and most teachings of Swami Vivekananda seems to stress on Jnana. Are their teachings contradicting each other? </p>
| 20741 | 20729 | 6 | 2 | 20729 | 7 | According to Ramakrishna Paramahamsa and Swami Vivekananda, which is more important in attaining moksha- Bhakti or Jnana? | 3 | 20741 | <p>They're equally important.</p>
<p>I'm here quoting some relevant quotes of Swami Vivekananda from <a href="https://en.wikisource.org/w/index.php?title=The_Complete_Works_of_Swami_Vivekananda/Volume_3/Bhakti-Yoga/Definition_of_Bhakti" rel="noreferrer">The Complete Works of Swami Vivekananda/Volume 3/Bhakti-Yoga/Definition of Bhakti</a>:</p>
<blockquote>
<ul>
<li><p>There is <strong>not really so much difference</strong> between knowledge (Jnana) and love (Bhakti) as people sometimes imagine. We shall see, as we go on, that in the end they converge and <strong>meet at the same point</strong>. So also is it with Râja-Yoga, which when pursued as a means to attain liberation, and not (as unfortunately it frequently becomes in the hands of charlatans and mystery-mongers) as an instrument to hoodwink the unwary, leads us also to the same goal.</p>
</li>
<li><p>It is not given to all of us to be harmonious in the building up of our characters in this life: yet we know that that character is of the noblest type in which all these three — knowledge and love and Yoga — are harmoniously fused. Three things are necessary for a bird to fly — the two wings and the tail as a rudder for steering. <strong>Jnana (Knowledge) is the one wing, Bhakti (Love) is the other</strong>, and Yoga is the tail that keeps up the balance.</p>
</li>
<li><p>There is a little difference in opinion between the teachers of knowledge and those of love, though both admit the power of Bhakti. <strong>The Jnanis hold Bhakti to be an instrument of liberation, the Bhaktas look upon it both as the instrument and the thing to be attained. To my mind this is a distinction without much difference</strong>. In fact, Bhakti, when used as an instrument, really means a lower form of worship, and the higher form becomes inseparable from the lower form of realisation at a later stage. Each seems to lay a great stress upon his own peculiar method of worship, forgetting that with perfect love true knowledge is bound to come even unsought, and that from perfect knowledge true love is inseparable.</p>
</li>
</ul>
</blockquote>
<p>Btw, it is often interpreted that "Bhakti is an extreme love towards Brahman" & "Jnana is the Brahman itself"</p>
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<p>If someone gives alms (Donation/charity) in form of anything.
If his intention is to get merit. Then will he actually get merit out of that karma?</p>
| 20795 | 20789 | 11 | 2 | 20789 | 11 | Giving Alms (Donation/charity) with the intention of getting merit will give me merit? | 3 | 20795 | <p>Yes, if your intention is getting merit then you will get it.</p>
<blockquote>
<p>Manu Smriti 4.234. For whatever purpose (a man) bestows any gift, for
that same purpose he receives (in his next birth) with due honour its
(reward).</p>
</blockquote>
<p>But you should make sure that the recipient is worthy of receiving gifts. Also, one should never boast of the act after donating something.</p>
<blockquote>
<p>Manu Smriti 4.237. By falsehood a sacrifice becomes vain, by
self-complacency (the reward for) austerities is lost, longevity by
speaking evil of Brahmanas, <strong>and (the reward of) a gift by boasting.</strong></p>
</blockquote>
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<p>Lord Krishna in the Bhagavad Gita 7.24 states:</p>
<blockquote>
<p>avyaktaḿ vyaktim āpannaḿ
manyante mām abuddhayaḥ
paraḿ bhāvam ajānanto
mamāvyayam anuttamam</p>
<p>Unintelligent men, who do not know Me perfectly, think that I, the Supreme Personality of Godhead, Krishna, <strong>was impersonal before and have now assumed this personality</strong>. Due to their lack of knowledge, <strong>they do not know My higher nature, which is imperishable and supreme</strong>.</p>
</blockquote>
<p>How do Advaitins interpret the above verse? Whatever I have learned so far in Advaita is that all the forms of God are illusory and that only Nirguna Brahman is the Original Brahman (I may be wrong). However, this seems that the forms of God are real. Does Advaita not say that God is originally formless and only later He takes forms (I may be wrong again here as well)?</p>
| 21430 | 20798 | 6 | 2 | 20798 | 6 | How do Advaitins interpret Bhagavad Gita 7.24? | 4 | 21430 | <blockquote>
<p>However, this seems that the forms of God are real.</p>
</blockquote>
<p>No, it doesn't mean that. </p>
<blockquote>
<p>...was impersonal before and have now assumed this personality...</p>
</blockquote>
<p>says that Brahman wasn't impersonal only before, he is still impersonal i.e the assumption of personality is wrong.</p>
<p>Actually the higher nature of Brahman is imperishable (From Kena Upanishad 2.3 to 2.8 Brahman is not the subject of/for mind, speech, eye etc. & from Taittariya Upanishad (2.4.1 and 2.9.1) यतो वाचो निवर्तन्ते । अप्राप्य मनसा सह ।)</p>
<p>Anything is called Sat (सत्) only if it exist (and remains constant) in all the three periods of time (past,current & future) i.e त्रिकालाबाध सत्य. In Advaitin saying "Brahma Satyam" it also means that Brahman is not subjected to change or transformations. (Paramarthika level, GK 2.32) So, manifestation would be unreal.</p>
<p>I suggest you to read verse 8.20:</p>
<blockquote>
<p>परस्तस्मात्तु भावोऽन्योऽव्यक्तोऽव्यक्तात्सनातनः।<br>
यः स सर्वेषु भूतेषु नश्यत्सु न विनश्यति।।8.20।।</p>
<p>8.20 But distinct from that Unmanifested is the other eternal unmainfest Reality, who does not get destroyed when all beings get destroyed.</p>
</blockquote>
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<p>In early Vedic books, like Rig Veda (Hiryanyagarbha Sukta), Shatapata Brahmana, the verses of Atharva Veda and in Yajur Veda, Lord Prajapati is the creator.According to Shvetashvatara Upanishad and Mundaka Upanishad, Lord Brahma is praised as the creator.</p>
<p>So are Prajapati and Brahma the same with different names? Do any scriptures tell us that they are the same?</p>
| 20902 | 20894 | 11 | 2 | 20894 | 6 | Are the Vedic Gods Prajapati and Brahma the same? | 4 | 20902 | <p><strong><code>Are Prajapati and Brahma the same?</code></strong> </p>
<p>I think the Vedic Brahma and Prajapati are two different notions. But In Puranas Brahma is Prajapati. </p>
<p>Let’s take a look at some verses from Upanishads and Vedas , which are giving us different accounts before reaching at some conclusion.</p>
<p>There is a story in The <a href="https://www.swami-krishnananda.org/chhand/Chhandogya_Upanishad.pdf" rel="nofollow noreferrer"><strong>Chandogya Upanishad</strong></a> 4.8 - Page no. 304 - about Prajapati declaring nature of Atman and then Indra and Virochana
going to Prajapati to learn about Atman. </p>
<p>Here in the verses below we can see that the translator (Swami Krishnananda) translated the word Prajapati as Brahma.</p>
<blockquote>
<p>Uda-sarava atmanam aveksya yad-atmano na vijanithah, tan me prabrutam
iti, tau hoda sarave’veksamcakrate, <strong>tau ha prajapatir-uvaca</strong> kim
pasyatha iti; tau hocatuh, sarvan evedam avam, bhagavah, atmanam
pasyava, a lomabhya a nakhebhyah pratirupam iti. ||1||</p>
<p><strong>Now Brahma said,</strong> “Please go and look at yourselves in a pan of water and see what is there; if you cannot understand anything about
the Atman, then let me know.” They went and saw themselves in a pan of
water. <strong>Then Brahma asked them</strong>, “What do you see?” They immediately
gave the answer: “Up to the hair and the nails, everything that we
are, we see exactly reflected in this water. This is what we see. We
see ourselves as we are.” <hr>
<strong>Tau ha prajapatir-uvaca,</strong> sadhv-alankrtau suvasanau pariskrtau bhutvoda-sarave’veksetham iti, tau ha sadhvalankrtau suvasanau
pariskrtau bhutvoda-sarave’veksam-cakrate, tau ha prajapatiruvaca,
kim pasyatha iti. ||2||</p>
<p><strong>Then Brahma said,</strong> “This is the Atman.” Now what Brahma said was highly significant. But the mystery behind the instruction was so deep
that it was again grossly misunderstood by the disciples. Whatever we
see is God— this is generally what we say. It is a true statement, no
doubt. But it is also an untrue statement. The untrue aspect of it can
simply take us astray. But the true aspect of it will.</p>
</blockquote>
<hr>
<p>Here in this book <a href="https://books.google.co.in/books?id=BQxXk7pAx0cC&pg=PA147&lpg=PA147&dq=brahma%20as%20prajapati%20in%20upanishads&source=bl&ots=4OR_q7FhdC&sig=PeUGmrtYEX5DXgMRGettblIvwn8&hl=en&sa=X&ved=0ahUKEwjD_Y-V1azWAhWBOo8KHdmkAwYQ6AEIdjAR#v=onepage&q=brahma%20as%20prajapati%20in%20upanishads&f=false" rel="nofollow noreferrer"><strong>The Principal Upanishads</strong></a> page no -47 - see what <strong>Swami Nikhilananda</strong> is saying - : Some of the oft-repeated epithets of saguna brahman in the upanishads are Brahma ,Prajapati ,Hiranyaghrabha ,Virat ,Prana ,Sutra and Sutrama .they are all in general way denote the world soul ,the cosmic mind , cosmic Person.
<hr>
Also See what Swami-krishnananda saying in the commentary of <a href="https://www.swami-krishnananda.org/chhand/Chhandogya_Upanishad.pdf" rel="nofollow noreferrer"><strong>Chandogya Upanishad -4.15</strong> </a>- Parting Advice to the Pupil 1. - Page no 345 -In the below verse We can see that he is explaining two terms mentioned in Vedic literature Brahma and Prjapaties - <strong>What is meant by saying that Brahma spoke to Prajapati? It may be that the supreme Brahman spoke to the creator Hiranyagarbha also known as Brahma.</strong> </p>
<blockquote>
<p><strong>Taddhaitad brahma prajapataya uvaca</strong>, prajapatirmanave, manuh
prajabhyah acaryakulad-vedam adhitya yatha-vidhanam, guroh karma
(krtva) atisesena abhisamavrtya, kutumbe sthitva, sucau dese
svadhyayam adhiyanah, dharmikan vidadhat, atmani sarvendriyani
sampratisthapya, ahimsan sarva-bhutany-anyatra tirthebhyah, sa
khalveam vartayanyavad-ayusam brahma-lokam abhisampadyate, na ca
punar-avartate na ca punaravartate. </p>
<p>This is what the great Creator Brahma spoke to his children who are
called the Prajapatis,—Marichi, Asvini, Kasyapa, Angirasa, and others.
This Knowledge has come down through Guru-parampara and not through
books. Books cannot give this knowledge. By word of mouth has this
knowledge been communicated. <strong>“Brahma spoke to Prajapatis.” Here
too, there is difference of opinion in regard to the interpretation of
the meaning of the Upanishadic words. What is meant by saying that
Brahma spoke to Prajapati? It may be that the supreme Brahman spoke to
the creator Hiranyagarbha also known as Brahma. Or it may be that
Narayana spoke to Brahma as we hear it in the Srimadbhagavata, for
instance. Or, according to Sankaracharya who has commented on the
Upanishad, Brahma, the Creator, spoke to Kasyapa and other progenitors
of the family of the universe</strong> who are known as Prajapatis. And these
Prajapatis spoke to Manu, the first man, the Adam of our Creation.
Then Manu gave this knowledge to others. So it has gradually come,
stage by stage, from Guru to disciple, and finally to us.</p>
</blockquote>
<hr>
<p>Here is the <a href="https://archive.org/details/RigvedaIVShriRamSharmaAcharya" rel="nofollow noreferrer"><strong>Prajapati sukta</strong></a> from Rig Veda Mandala 10 – Sukta 121 - </p>
<blockquote>
<p>Here it’s said that Hiranyagharbha is also known as “ka” Or Prjapati.
which in that hymn heads each line in the question, "<strong>To what god shall
we offer with</strong> “ So it’s unclear from this sukta whether are Prajapati
and Brahma the same or different.</p>
<hr>
<p>Here in <a href="https://www.valmiki.iitk.ac.in/sloka?field_kanda_tid=1&language=dv&field_sarga_value=1" rel="nofollow noreferrer"><strong>Valmki Ramayana</strong></a> Prajapati is said to be Brahma.</p>
<p>प्रजापतिसमश्श्रीमान् धाता रिपुनिषूदनः ।<br> रक्षिता जीवलोकस्य धर्मस्य
परिरक्षिता ।।1.1.13।।<br></p>
<p>प्रजापतिसमः equal to Brahma </p>
<p>Auspicious like Brahma, Sri Rama is the sustainer of this world,
destroyer of enemies and protector of all living beings and of the
moral code. <hr></p>
<p><strong>Conclusion</strong> – By looking at the above verses it looks like the Vedic
Brahma and Prajapati are two different notions. In vedic literature
Brahma means cosmic Person , Brahman and the Prajapati is the creator
of the worlds. But In puranic accounts Brahma and Prajapati are same.
Also note that it’s also not clear from Prjapati Sukta that who is
the Prajapati. Either Daksha , Vishwakarma OR Brahman OR puranic
Brahma. So for time being it’s difficult to definitely say that
Prajapati and Brahma are the same as we have in hand different
accounts from different texts about your question.</p>
</blockquote>
<hr>
<p><strong>Note</strong> – It’s also mentioned in <a href="https://books.google.co.in/books?id=9I62BcuPxfYC&pg=PA145&lpg=PA145&dq=Brahma%20and%20prajapati%20are%20same%20upanishads&source=bl&ots=4YKBUoj0eQ&sig=FT9k8L-QZUmWJTWzwrtibYtebw4&hl=en&sa=X&ved=0ahUKEwiu6MqW4KzWAhXMNI8KHQ_yCeMQ6AEINjAC#v=onepage&q=Brahma%20and%20prajapati%20are%20same%20upanishads&f=false" rel="nofollow noreferrer"><strong>THIS</strong></a> book that Prajapati later Became Brahma. -Page no 145 </p>
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<blockquote>
<p><strong><em>"An equation for me has no meaning, unless it expresses a thought of God."</em></strong>
<a href="https://i.stack.imgur.com/zqzlMs.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/zqzlMs.jpg" alt="enter image description here"></a> </p>
</blockquote>
<p>Famous mathematician <a href="https://en.wikipedia.org/wiki/Srinivasa_Ramanujan" rel="noreferrer">Srinivasa Ramanujan</a> was a very religious person. So much that, despite having health issues in England, he stuck to his vegetarian diet until his death at young age.</p>
<blockquote>
<p>Ramanujan's first Indian biographers describe him as a rigorously orthodox Hindu. He credited his acumen to his family goddess, Mahalakshmi of Namakkal. He looked to her for inspiration in his work and said he dreamed of blood drops that symbolised her male consort, Narasimha. Afterward he would receive visions of scrolls of complex mathematical content unfolding before his eyes.</p>
</blockquote>
<p>Is there any <strong>specific God / Deity</strong> for the Mathematics?</p>
<p>e.g.: <em>"... 'I' am the time among the mathematicians ..."</em> <a href="https://hinduism.stackexchange.com/a/10923/1049">[BG 10.30]</a>. But this is not a specific deity.</p>
| 20926 | 20924 | 10 | 2 | 20924 | 10 | Is there any god / deity for the mathematics? | 4 | 20926 | <p>According to <a href="http://www.hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/vayu-mahapurana/text-with-translation/vol-ii/chapter-70" rel="nofollow noreferrer">Vayu Purana, Chapter 70</a>, <strong>Samvatsara is the overlord of Ganita</strong>. When, everything was created by Prajapati Kashyapa, then he assigned every god their respective domain. In this process Samvatsara was assigned as presiding deity of Ganita.</p>
<blockquote>
<p>पक्षाणां च विपक्षाणां मुहूर्तानां च पर्वणाम्। <br/>
कलाकाष्ठाप्रमाणाना गतेरयनयोस्तथा। <br/>
गणितस्याथ योगस्य चक्रे संवत्सरं प्रभुम्। १५॥</p>
</blockquote>
<blockquote>
<p>He made Sanvatsara as the lord of Ritus (seasons), months and groups of seasons, fortnights, Vipaksas (the day of transition from one half of a lunar month to another), Muhûrtas', Parvans, Kalās’, Kasthas', and Pramănas", the movement of the solstices, Ganita (mathematical calculations) and Yogas (astronomical divisions of time or combinations of Stars).</p>
</blockquote>
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<p>i want to know about the real Karma of human being in this kaliyug.
when is someone called a perfect and pure person?</p>
<p>my doubt is what should be a main goal of human being? how can i satisfy with my life that whether i am doing real karma?</p>
<p>Edited</p>
<p>The duplicated question marked does not give me answer of this question</p>
<p>Real Karma of human being in this kaliyug?</p>
<p>when is someone called a perfect and pure person?</p>
| 21004 | 20977 | 2 | 2 | 20977 | 2 | What is the Karma and what karma a human should do to be a perfect? | 3 | 21004 | <pre><code>**When is someone called a perfect and pure person?
real Karma of human being in this kaliyug**
</code></pre>
<p>I think when a person perfectly follow Dharma or SwaDharma , Performs his duties towards all according to the rules laid out by Shastras and when he completely immerse himself in meditation of Brahman / devotional service /Bhakti , then the person is called a pure person.</p>
<p>The qualities of perfect person is described By Shree Krishna In <a href="https://www.vedabase.com/en/bg/16/1-3" rel="nofollow noreferrer"><strong>Shreemad Bhagwat Gita</strong> </a> -Chapter 16 .</p>
<blockquote>
<p>अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः।<br> दानं दमश्च यज्ञश्च
स्वाध्यायस्तप आर्जवम्।।16.1।।<br> अहिंसा सत्यमक्रोधस्त्यागः
शान्तिरपैशुनम्।<br> दया भूतेष्वलोलुप्त्वं मार्दवं
ह्रीरचापलम्।।16.2।।<br> तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।<br>
भवन्ति सम्पदं दैवीमभिजातस्य भारत।।16.3।।<br></p>
<p>abhayaṁ sattva-saṁśuddhir jñāna-yoga-vyavasthitiḥ<br> dānaṁ damaś ca
yajñaś ca svādhyāyas tapa ārjavam<br> ahiṁsā satyam akrodhas tyāgaḥ
śāntir apaiśunam<br> dayā bhūteṣv aloluptvaṁ mārdavaṁ hrīr
acāpalam<br> tejaḥ kṣamā dhṛtiḥ śaucam adroho nāti-mānitā<br> bhavanti
sampadaṁ daivīm abhijātasya bhārata<br></p>
<p><strong>Fearlessness; purification of one’s existence; cultivation of spiritual
knowledge; charity; self-control; performance of sacrifice; study of
the Vedas; austerity; simplicity; nonviolence; truthfulness; freedom
from anger; renunciation; tranquillity; aversion to faultfinding;
compassion for all living entities; freedom from covetousness;
gentleness; modesty; steady determination; vigor; forgiveness;
fortitude; cleanliness; and freedom from envy and from the passion for
honor – these transcendental qualities, O son of Bharata, belong to
godly men endowed with divine nature</strong></p>
</blockquote>
<p><hr>
The <a href="https://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/d/doc79789.html" rel="nofollow noreferrer"><strong>Taittiriya Upanishad</strong> </a>Eleventh Anuvāka - The Exhortation- teaches us the right karmas Or Duties that are never to be neglected. </p>
<blockquote>
<p><strong>सत्यं वद । धर्मं चर ॥ २ ॥</strong><br></p>
<p>satyaṃ vada | dharmaṃ cara || 2 ||<br></p>
<p>2 <strong>Speak the true. Follow Dharma.</strong>
<hr>
स्वाध्यायान्मा प्रमदः । आचार्याय प्रियं धनमाहृत्य प्रजातन्तुं मा
व्यवच्छेत्सीः । सत्यान्न प्रमदितव्यम् <br>। धर्मान्न प्रमदितव्यम् ।
कुशलान्न प्रमदितव्यम् । भूत्यै न प्रमदितव्यम् । स्वाध्यायप्रवचनाभ्यां
<br>न प्रमदितव्यम् । देवपितृकार्याभ्यां न प्रमदितव्यम् ॥ ३ ॥<br></p>
<p>svādhyāyānmā pramadaḥ | ācāryāya priyaṃ dhanamāhṛtya prajātantuṃ mā
vyavacchetsīḥ | satyānna pramaditavyam | dharmānna pramaditavyam |
kuśalānna pramaditavyam | bhūtyai na pramaditavyam |
svādhyāyapravacanābhyāṃ na pramaditavyam | devapitṛkāryābhyāṃ na
pramaditavyam || 3 ||</p>
<p>3 From study swerve thou not. <strong>Having offered dear wealth to the teacher, cut thou not the progeny’s line. From the true it will not do
to swerve, nor from Dharma, nor from welfare. Neither will it do to
swerve from well-being, nor from study and teaching, nor from duties
to Devas and Pitṛs.</strong> </p>
<hr>
<p>यान्यनवद्यानि कर्माणि । तानि सेवितव्यानि । नो इतराणि ॥ ५ ॥
यान्यस्माकं सुचरितानि । तानि त्वयोपास्यानि । नो इतराणि ॥ ६ ॥</p>
<p>yānyanavadyāni karmāṇi | tāni sevitavyāni | no itarāṇi || 5 ||
yānyasmākaṃ sucaritāni | tāni tvayopāsyāni | no itarāṇi || 6 ||
5 What works are free from fault, they should be resorted to, not others,
6 What are good works of ours, they should be done, not others.</p>
<p><strong>Thou shalt do such other works as are free from blame and sanctioned
by śiṣṭāchāra</strong> or practice of wise men, but not those works which,
though practised by the wise, are open to blame.</p>
</blockquote>
<p>Here the upanishad is telling us to maintain śiṣṭāchāra (mannered behaviour) )</p>
<hr>
<p>How to do the right karmas or real Karma of human being in this kaliyuga . See what <a href="https://www.vedabase.com/en/sb/7/14" rel="nofollow noreferrer"><strong>Shreemad Bhagvat Purana</strong> </a> –Skanda 7 –Chapter 14 -SB 7.14: Ideal Family Life. Saying about this .</p>
<blockquote>
<p>गृहेष्ववस्थितो राजन्क्रियाः कुर्वन्यथोचिताः ।<br> वासुदेवार्पणं
साक्षादुपासीत महामुनीन् ॥2॥<br></p>
<p>gṛheṣv avasthito rājan kriyāḥ kurvan yathocitāḥ<br>
vāsudevārpaṇaḿ sākṣād upāsīta mahā-munīn<br></p>
<p>Narada Muni replied: My dear King, those who stay at home as
householders must act to earn their livelihood, and <strong>instead of trying
to enjoy the results of their work themselves, they should offer these
results to Bhagvanta ,Supreme Lord</strong> <a href="https://www.vedabase.com/en/sb/7/14/2" rel="nofollow noreferrer"><strong>SB 7.14.2</strong></a></p>
</blockquote>
<hr>
<p>Here is a verse about collecting wealth. </p>
<blockquote>
<p>यावद् भ्रियेत जठरं तावत् स्वत्वं हि देहिनाम् ।<br> अधिकं योऽभिमन्येत स
स्तेनो दण्डमर्हति ॥8॥<br></p>
<p>yāvad bhriyeta jaṭharaḿ tāvat svatvaḿ hi dehinām<br> adhikaḿ yo
'bhimanyeta sa steno daṇḍam arhati<br></p>
<p>One may claim proprietorship to as much wealth as required to maintain
body and soul together, but one who desires proprietorship over more
than that must be considered a thief, and he deserves to be punished
by the laws of nature.<a href="https://www.vedabase.com/en/sb/7/14/8" rel="nofollow noreferrer"><strong>SB 7.14.8</strong></a></p>
</blockquote>
<p>So all these and a many other scriptures are also suggesting us about the right karmas to be performed in Kaliyuga and doing which one can be perfect and with this can attain Jyana and Moksha. </p>
|
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<p>Does lord Ganesh has four hands in reality?<br>
Does lord Ganesh has only one tooth?
No other god has an animal face. why does Ganesh ji have elephant head?<br>
Does an elephant head fit into his neck in reality ? As elephant head is bigger then any others.</p>
| 20988 | 20979 | 4 | 2 | 20979 | 8 | Why is lord Ganesh also called Ekdant, Char Bhuja Dhari? | 3 | 20988 | <p>Ganesha is depicted having one tooth which has a story that one tooth was taken away by the axe of parashurAma. He has four arms hence he is called as Chaturbhuja also. Also another name is danti. </p>
<p>Secondly ganesha is not the only god who has animal face of body. </p>
<p>There is also Sri varAha, Sri HayagrIva, Sri Narasimha etc. </p>
<p>Regarding your last question, it is a logic based question. However, Ganesha was not a human so it is not proper to compare his neck size with that of the human. So fitting of elephant size head into human body is not applicable. His body was divine so such adjustments may be possible. </p>
<blockquote>
<p>The following extract from the "Ganapati Upanishad" * is a specimen of
the addresses to Ganesa used by the Ganapatyas: † "Praise to thee, O
Ganesa! Thou art manifestly the truth; thou art undoubtedly the
Creator, Preserver, and Destroyer, the Supreme Brahma, the eternal
Spirit. I speak what is right and true; preserve me therefore, when
speaking, listening, giving, possessing, teaching, learning;
continually protect me everywhere. By thee was this universe
manifested; for thou art earth, water, fire, air and ether. Thou art
Brahmā, Vishnu, and Rudra. We acknowledge thy divinity, O Ekadanta!
and meditate on thy countenance; enlighten, therefore, our
understanding. He who continually meditates upon thy divine form,
conceiving it to be with one tooth, four hands, bearing a rat on thy
banner, of a red hue, with a large belly, anointed with red perfumes,
arrayed in red garments, worshipped with offerings of red flowers,
abounding in compassion, the cause of this universe, imperishable,
unproduced and unaffected by creation, becomes the most excellent of
Yogis. Praise, therefore, be to thee, O Ganapati. Whoever meditates
upon this figure of the 'Atharva Siras' (the name of the Upanishad of
which the Ganapati forms a part) never will be impeded by
difficulties, will be liberated from the five great sins, and all
lesser ones; and will acquire riches, the objects of his desires,
virtue and final beatitude.</p>
<p>Ganesa has only one tusk, and hence is called Ekadanta. The reason of
this is as follows:—Parasurāma, who was a favourite disciple of Siva,
went to Kailasa to visit his master. On arriving at the inner
apartment, his entrance was opposed by Ganesa, as his father was
asleep. Parasurāma nevertheless urged his way, and, after a long
dialogue, the two came to blows. Ganesa had at first the advantage,
seizing Parasurāma in his trunk, and giving him a twirl that left him
sick and senseless. On recovering, Rāma threw his axe at Ganesa, who,
recognizing it as his father's weapon—Siva having given it to
Parasurāma—received it with all humility upon one of his tusks, which
it immediately severed, and hence Ganesa has but one tusk. Pārvati was
highly incensed at this, and was about to curse Rāma, when Krishna, of
whom he was a worshipper, appeared as a boy and appeased her
indignation. Brahmā is said to have promised that her son should be
worshipped before the other gods. This result of his contest with Rāma
was in consequence of a curse pronounced upon him by the sage Tulasi,
with whom he had quarrelled.</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/hmvp/hmvp35.htm" rel="noreferrer">Source</a></p>
|
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<p>The <a href="https://en.wikipedia.org/wiki/Epicurus#Epicurean_paradox" rel="noreferrer">Epicurean Paradox</a> or the <a href="https://www.youtube.com/watch?v=UEkJJidVjGU" rel="noreferrer">Riddle of Epicurus</a> goes something like this:</p>
<blockquote>
<p>If God is willing to prevent evil but not able, then He is not
omnipotent.</p>
<p>If He is able (to prevent evil) but not willing, then He is
malevolent.</p>
<p>Is God both able and willing? Then where did evil come from?</p>
<p>If God is neither able nor willing, then why call Him God?</p>
</blockquote>
<p>Some people also call this <a href="https://en.wikipedia.org/wiki/Problem_of_evil" rel="noreferrer">The Problem of Evil</a>.</p>
<p>Have any Hindu philosophers attempted to solve this riddle? If yes, how?</p>
| 21168 | 21017 | 13 | 2 | 21017 | 19 | Have any Hindu philosophers attempted to solve the Riddle of Epicurus? | 6 | 21168 | <p>The cruelty and evil seen in the world are the results of Karmic factors of Jeevas and God can't be blamed for that. It is stated in <strong>Brahma Sutra 2.1.34</strong> as:</p>
<blockquote>
<p><strong>Inequality (of dispensation) and cruelty (the Lord can) not (be reproached with), on account of his regarding (merit and demerit); for so (Scripture) declares.</strong></p>
</blockquote>
<p>While commenting on this sutra Adi Shankara first presents view of opponent as:</p>
<blockquote>
<p>The Lord, it is said, cannot be the cause of the world, because, on that hypothesis, the reproach of inequality of dispensation and cruelty would attach to him. Some beings, viz. the gods and others, <strong>he renders eminently happy; others, as for instance the animals, eminently unhappy; to some again, as for instance men, he allots an intermediate position. To a Lord bringing about such an unequal condition of things, passion and malice would have to be ascribed, just as to any common person acting similarly;</strong> which attributes would be contrary to the essential goodness of the Lord affirmed by Sruti and Smriti. Moreover, as the infliction of pain and the final destruction of all creatures would form part of his dispensation, he <strong>would have to be taxed with great cruelty, a quality abhorred by low people even. For these two reasons Brahman cannot be the cause of the world.</strong></p>
</blockquote>
<p>Then Shankara refutes the opponent view as:</p>
<blockquote>
<p><strong>The Lord, we reply, cannot be reproached with inequality of dispensation and cruelty, "because he is bound by regards." If the Lord on his own account, without any extraneous regards, produced this unequal creation, he would expose himself to blame; but the fact is, that in creating he is bound by certain regards, i.e. he has to look to merit and demerit.</strong> Hence the circumstance of the creation being unequal is due to the merit and demerit of the living creatures created, and is not a fault for which the Lord is to blame. *&The position of the Lord is to be looked on as analogous to that of Parjanya, the Giver of rain. For as Parjanya is the common cause of the production of rice, barley, and other plants, while the difference between the various species is due to the various potentialities lying hidden in the respective seeds, so the Lord is the common cause of the creation of gods, men, &c., while the differences between these classes of beings are due to the different merit belonging to the individual souls.** Hence the Lord, being bound by regards, cannot be reproached with inequality of dispensation and cruelty.-- And if we are asked how we come to know that the Lord, in creating this world with its various conditions, is bound by regards, we reply that Scripture declares that; compare, for instance, the two following passages, 'For he (the Lord) makes him, whom he wishes to lead up from these worlds, do a good deed; and the same makes him, whom he wishes to lead down from these worlds, do a bad deed' (Kaush. Up. III, 8); and, '<strong>A man becomes good by good work, bad by bad work</strong>' (Bri. Up. III, 2, 13). Smriti passages also declare the favour of the Lord and its opposite to depend on the different quality of the works of living beings; so, for instance, 'I serve men in the way in which they approach me' (Bha. Gî. IV, 11).</p>
</blockquote>
<p>Similarly Ramanujacharya also comments on it as:</p>
<blockquote>
<p><strong>But the assumption of his having actually created the world would lay him open to the charge of partiality</strong>, in so far as the world contains beings of high, middle, and low station--gods, men, animals, immovable beings; and to that of cruelty, in so far as he would be instrumental in making <strong>his creatures experience pain of the most dreadful kind.--The reply to this is 'not so, on account of there being regard'; i.e. 'on account of the inequality of creation depending on the deeds of the intelligent beings, gods, and so on, about to be created.'--Sruti and Smriti alike declare that the connexion of the individual souls with bodies of different kinds--divine, human, animal, and so on--depends on the karman of those souls; compare 'He who performs good works becomes good, he who performs bad works becomes bad. He becomes pure by pure deeds, bad by bad deeds' (Bri. Up. IV, 4, 5).</strong> In the same way the reverend Parâsara declares that what causes the difference in nature and status between gods, men, and so on, is the power of the former deeds of the souls about to enter into a new creation--'He (the Lord) is the operative cause only in the creation of new beings; the material cause is constituted by the potentialities of the beings to be created. The being to be embodied requires nothing but an operative cause; it is its own potentiality which leads its being into that condition of being (which it is to occupy in the new creation).' Potentiality here means karman.</p>
</blockquote>
<p>As a sidenote, there are various branches of Hinduism (like Samkhya, Mimamsa etc..) where there is not omniscient, omnipotent God at all. So, the problem of evil doesn't exist in them at all.<br>
<br>
For eg. In SlokaVartika <strong>Kumarila Bhatta</strong> argues that omniscient being can't exist:</p>
<blockquote>
<ol start="117">
<li><strong>An omniscient person is not seen by us at the present moment; nor, is it possible to -prove (by means of Inference) that such a one ever existed before</strong> as is done in the case of the negation of such a person.</li>
</ol>
</blockquote>
<p>Kasika (sub commentary) on it states further:</p>
<blockquote>
<p>Neither Sense-Perception, nor Inference can prove the existence of an omniscient person. In Inference we require a middle Term, which we cannot here in the case of omniscience. On the contrary, <strong>in support of the refutation of the existence of an omniscient person, we have the following inferential argument : <br>
"The past was without an omniscient person, because it was a point of Time, like the Present.</strong>"
or again, 'Buddha was not omniscient, because he was a man like ourselves."</p>
</blockquote>
<p>Kumarila Bhatta also argues that scripture also can't prove existence of omniscient person. For it is circular argument ie. Omniscient of that person depends on scripture and authority of scripture depends on omniscience of that person:</p>
<blockquote>
<ol start="118">
<li><strong>Nor can the existence of the omniscient one be proved by Scriptures ; for in that case there would be mutual interdependence.</strong> And how can one ever believe the authenticity of a Scripture composed by another man.<br>
<br></li>
<li>Nor can we get at any other Scripture (save the Veda) which is eternal. If the eulogies (occurring in the Veda in praise of an Omniscient Person) were eternal, then, non-eternality would belong to the Scripture itself. <br>
<br></li>
<li>The eternality of the Scripture (Veda) having been established, all other assumptions (of an Omniscient Author and the like) become needless. For men could prove the existence of Duty by means of the same (Scripture), whereby (you seek) to prove the existence of an omniscient person. </li>
</ol>
</blockquote>
|
|
<p>There is a famous saying in Hindi, which translates to: </p>
<blockquote>
<p>"In a day -- A person in Yoga (<em>Yogi - SAtvika</em>) eats 1 time, A Consumer (<em>Bhogi - RAjasika</em>) eats 2 times and and a Sick (<em>Rogi - TAmasika</em>) person eats 3 times [or more]".</p>
</blockquote>
<p>Probably this is a folklore.<br>
However, according Bhishma, a righteous person should eat twice:</p>
<blockquote>
<p><strong>Two times</strong> have been appointed by the deities for human beings to take their <strong>food, viz., morning and evening</strong>. During the interval one should not eat anything. By <strong>following this rule</strong> about eating, one is <strong>said to observe a fast</strong>. <a href="http://www.sacred-texts.com/hin/m13/m13b127.htm" rel="noreferrer">[Anusasana parva]</a></p>
</blockquote>
<hr>
<ul>
<li><strong>What do other scriptures say about total meals per day (1, 2 or more)?</strong> </li>
<li>Many medical practitioner & gym trainers promote for 6 small meals against 2 full meals for everyone -- common man or bodybuilder. Is it ok?</li>
<li>If twice eating is prescribed then out of breakfast, lunch and dinner, which has to be skipped?</li>
</ul>
| 21056 | 21054 | 20 | 2 | 21054 | 14 | "Once Yogi, Twice Bhogi, Thrice Rogi" -- What should be the number of meals per day? | 4 | 21056 | <pre><code>What do other scriptures say about total meals per day (1, 2 or more)?
</code></pre>
<p><strong>For a Grihastha (Householder), Dharma Shatsras has prescribed to take food two times</strong>, in Morning and in Evening. But if one has already taken excess of food in morning, he should not eat second time (in evening).</p>
<p><a href="http://www.sacred-texts.com/hin/sbe02/sbe0236.htm" rel="noreferrer">Apastamba Dharma Sutra, PRASNA II, PATALA 1, KHANDA 1</a></p>
<blockquote>
<ol start="2">
<li>He shall eat at the two (appointed) times, (morning and evening).</li>
</ol>
</blockquote>
<p><a href="http://sacred-texts.com/hin/sbe07/sbe07070.htm" rel="noreferrer">Vishnu Smriti, Section LXVIII</a></p>
<blockquote>
<ol start="48">
<li>Let him not take a third meal (over and above the two regular meals in the mornings and evenings), nor let him ever take unwholesome food. He must eat neither too early, nor too late, and he must take no food in the evening, after having fully satiated himself in the morning.</li>
</ol>
</blockquote>
<p><a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc200166.html" rel="noreferrer">Manu Smriti, Chapter 4</a></p>
<blockquote>
<p>न भुञ्जीतोद्धृतस्नेहं नातिसौहित्यमाचरेत् । <br/>
नातिप्रगे नातिसायं न सायं प्रातराशितः ॥ ६२ ॥</p>
<p>He shall not eat anything from which oil has been extract ed; he shall not commit gluttony; he shall not eat very early in the morning, nor very late in the evening; nor in the evening, if he has eaten in the morning.—(62).</p>
</blockquote>
<p>And for a Vanaprasthi (Hermit), Dharma Shastra has prescribed one time meal only.</p>
<p><a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc200576.html" rel="noreferrer">Manu Smriti, Chapter 6</a></p>
<blockquote>
<p>नक्तं चान्नं समश्नीयाद् दिवा वाऽहृत्य शक्तितः । <br/>
चतुर्थकालिको वा स्यात् स्याद् वाऽप्यष्टमकालिकः ॥ १९ ॥</p>
<p>Having collected food to the best of his ability, he should eat it at night, or during the day; or he may do it at every fourth time, or at every eighth time.—(19).</p>
</blockquote>
<p><sub>Please check the commentary of Medhatithi for explanation of fourth time or eighth time.</sub></p>
<p><a href="http://sacred-texts.com/hin/sbe07/sbe07097.htm" rel="noreferrer">Vishnu Smriti, Section XCV</a></p>
<blockquote>
<ol start="5">
<li><p>He must eat at night.</p></li>
<li><p>He may eat after having fasted entirely for one day, or for two days, or for three days.</p></li>
</ol>
</blockquote>
<pre><code>Many medical practitioner & gym trainers promote for 6 small meals against 2 full
meals for everyone -- common man or bodybuilder. Is it ok?
</code></pre>
<p>From the above verses, it is clear that taking 6 small meals in a day is not OK.(This is my understanding)</p>
<pre><code>If twice eating is prescribed then out of breakfast, lunch and dinner, which has to be
skipped?
</code></pre>
<p>From the above verses, it is clear that one should only eat in Morning and Evening.</p>
|
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<p>In Hinduism, is perpetual virginity or remaining unmarried a higher state of life than marriage?</p>
| 21170 | 21156 | 8 | 2 | 21156 | 2 | Is perpetual virginity or remaining unmarried superior to marriage? | 4 | 21170 | <p>Yes, it is superior. Although in Hinduism faithfully following the path of a married person is way of dharma, scripture says brahmacharya, especially lifelong celibacy, is superior.</p>
<p>The <em>Mahanarayana Upanishad</em> says (78.12):</p>
<blockquote>
<p>Brahma Hiranyagarbha considers that sannyas is the means to liberation. Hiranyagarbha is indeed the Supreme. The Supreme alone is Hiranyagarbha (although he is a personality). Certainly those austerities set forth above are inferior [other austerities listed in the preceding verses of this section]. Sannyasa [monks who have taken vows of celibacy] alone surpasses all. To him who thus knows the all-transcending excellence of sannyas precious knowledge is imparted.</p>
</blockquote>
<p>and at the end of his commentary on this verse, Swami Vimalananda states:</p>
<blockquote>
<p>Sri Sankaracarya at Brahma Sutra III.4.20 (Available here - <a href="https://www.wisdomlib.org/hinduism/book/brahma-sutras/d/doc62753.html" rel="nofollow noreferrer">https://www.wisdomlib.org/hinduism/book/brahma-sutras/d/doc62753.html</a>) refers to this passage as the conclusive authority behind the practice of sannyas. The illustrious acarya is the most outstanding prototype of a Sannyasin. His example and teachings on the monastic tradition as the pattern of sannyas to be followed by others entering the path. A very large section of Hindus believe that sannyasa represents the perfection in religious life which is attained through the gradual progress in spirituality achieved by fulfilment of the condition laid down for the other three stages of life. Sayana states that while the qualities and practices of different aspirants described in the eleven clauses from the beginning of the Section [of this section of the Mahanarayana Upanishad] were made by human beings--learned and wise though they might be--the transcendence of sannyas over all of them is a pronouncement made by Brahma himself--the first-born-- and so it is secretly guarded precious knowledge--<em>upanishad</em>.</p>
</blockquote>
<p>And verse 79.16 concludes with:</p>
<blockquote>
<p>O Aruni, having become one possessed of knowledge by realizing Him, the Supreme, through sannyasa, and with your mind fixed in the heart, do not again fall a prey to death. Because sannyasa is thus the supreme means of realization, therefore wise men declare that to be above all other means of liberation.</p>
</blockquote>
<p>Sannyasa is extolled in <em>Brahma Sutras</em> III.iv.18-20. (Link given previously) with Sankara's commentaries:</p>
<blockquote>
<p><strong>18. Jaimini (thinks that in the texts referred to in the last Sutra there is) a mere reference (to Sannyâsa), and not injunction, because (other texts) condemn (Sannyâsa).</strong></p>
<p>In the text quoted in the last Sutra (Chh. 2. 23. 1) Jaimini says that as there is no word showing that Sannyâsa is enjoined on man, it is a mere reference and not an injunction. The Brihadâranyaka text quoted in the last Sutra says that some person do like that. Sruti here makes a mere statement of fact. It does not enjoin Sannyâsa. Moreover, the text here praises steadfastness in Brahman. “But only one who is firmly established in Brahman attains immortality.” Sacrifice, study, charity, austertiy, studentship, and lifelong celibacy result in the attainment of the virtuous world. But immortality is gained only by him who is firmly established in Brahman. That is what the text says. Further, there are other texts which condemn Sannyâsa. “Having brought to your teacher the wealth that he likes, do not cut off the line of progeny” (Taitt. 1. 11); “To him who is without a son (this) world does not belong” (Taitt. Br. 7. 18. 12) and so on.</p>
<p><strong>19. Bâdarâyana (thinks that Sannyâsa or monastic life) also must be gone through, for the scriptural text (cited) refers equally; to all the four Âsramas (stages of life).</strong></p>
<p>In the text cited, sacrifice etc. refer to the householder’s life, penance to Vânaprastha, studentship to Brahmacharya and ‘one who is firmly established in Brahman’ to Sannyâsa. So the text equally refers to all the four stages of life. The text relating to the first three stages refers to what is enjoined elsewhere. So also does the text relating to Sannyâsa. Hence Sannyâsa also is enjoined and must be gone through by all.</p>
<p><strong>20. Or rather (there is an) injunction (in this text), as in the case of the carrying (of the sacrificial fuel).</strong></p>
<p>This Sutra now tries to establish that there is an injunction about Sannyâsa in the Chhândogya passage cited. There is a Sruti text referring to Agnihotra performed for the manes, which runs as follows: “Let him approach, carrying the sacrificial fuel below; for above he carries it for the gods.” The last clause Jaimini interprets as an injunction, though there is no word in it to that effect, because such an injunction is nowhere else to be found in the scriptures. On account of its newness (Apurvatâ) it is an injunction. Following this argument this Sutra says that in Chh. 2. 23. 1 there is an injunction with respect to Sannyâsa, and not a mere reference, as it is not enjoined anywhere else. Moreover, there are Sruti texts which directly enjoin Sannyâsa: “Or else he may wander forth from the students’ life, or from the house, or from the forest” (Jâb. 4).</p>
<p>Again Jaimini himself says that even glorification, to be relevant, must be in a complimentary relation to an injunction. In the text cited steadfast devotion to Brahman is being praised, and so it has an injunctive value. Now is it possible for one engaged in sacrificial rites etc. to be wholly devoted to Brahman? Devotion to Brahman means constant meditation on It without any disturbing thought. Such a thing is impossible for a householder engaged in ritualistic work. It is possible only for a Sannyâsin who has renounced all work, and not for others.</p>
<p>Neither is it true that Sannyâsa is prescribed only for those who are lame, blind, etc., and therefore unfit for ritualistic work. The text cited above (Jâb. 4) makes no such difference. Moreover, Sannyâsa is meant as a means to the realization of Brahman, and it is to be acquired in a regular prescribed way. “The wandering mendicant with coloured dress, shaven-headed, accepting no gifts, qualifies himself for the realization of Brahman.” Therefore Sannyâsa is prescribed by the scriptures and Knowledge, because it is enjoined on Sannyâsins, is independent of work.</p>
</blockquote>
<p>Sankara's commentary on 18 also references scripture on life-long celibacy, not merely after taking a vow of brahmacharya or sannyas.</p>
<p>Lifelong celibacy is especially extolled. In fact if you look at <em>Brahma Sutras</em> Chapter III, section IV contents, you will see that Adhikarana X, XI, and XII discusses those who lapse. </p>
|
|
<p>According to <a href="https://en.wikipedia.org/wiki/Hindu_units_of_time" rel="nofollow noreferrer">Wikipedia</a>, the previous kalpa was known as the Padma kalpa: </p>
<blockquote>
<p>Currently, 50 years of Brahma have elapsed. <strong>The last Kalpa at the end of 50th year is called Padma Kalpa</strong>. We are currently in the first 'day' of the 51st year.[26] This Brahma's day, Kalpa, is named as Shveta-Varaha Kalpa. </p>
</blockquote>
<p>However, A.C. Bhaktivedanta Swami Prabhupada in his commentary of the Srimad Bhagavatam 2.10.47 states:</p>
<blockquote>
<p>The present duration of a kalpa of Brahmā is called the Varāha-kalpa or Śvetavarāha-kalpa because the incarnation of the Lord as Varāha took place during the creation of Brahmā, who was born on the lotus coming out of the abdomen of Viṣṇu. <strong>Therefore this Varāha-kalpa is also called Pādma-kalpa</strong>, and this is testified by ācāryas like Jīva Gosvāmī as well as Viśvanātha Cakravartī Ṭhākura in pursuance of the first commentator, Svāmī Śrīdhara. So there is no contradiction between the Varāha and the Pādma-kalpa of Brahmā.</p>
</blockquote>
<p>So then are the Padma Kalpa and the Svetavaraha Kalpa the same or different?</p>
| 21425 | 21211 | 7 | 2 | 21211 | 6 | Is the Svetavaraha Kalpa and the Padma Kalpa the same? | 3 | 21425 | <p>No the two are not the same and wikipedia is actually right on this point. According to <a href="http://www.sacred-texts.com/hin/vp/vp037.htm" rel="nofollow noreferrer">this excerpt from the Vishnu Purana</a> they are certainly different:</p>
<blockquote>
<p>When the-three worlds are but one mighty ocean, Brahmá, who is one with Náráyańa, satiate with the demolition of the universe, sleeps upon his serpent-bed--contemplated, the lotus born, by the ascetic inhabitants of the Janaloka--for a night of equal duration with his day; at the close of which he creates anew. Of such days and nights is a year of Brahmá composed; and a hundred such years constitute his whole life. <strong>One Parárddha, or half his existence, has expired, terminating with the Mahá Kalpa called Pádma. The Kalpa termed Váráha is the first of the second period of Brahmá's existence.</strong></p>
</blockquote>
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<p>The name "Bajaranga Bali" is quite famous especially in the northern parts of India. There are popular movies made with this name, such as <a href="https://en.wikipedia.org/wiki/Bajrangbali_(film)" rel="noreferrer">Bajrangbali</a> and <a href="https://en.wikipedia.org/wiki/Bajrangi_Bhaijaan" rel="noreferrer">Bajrangi Bhaijaan</a>. </p>
<p>However these names are not found [easily] in the Ramayana or Mahabharata texts.<br>
How has this name become quite famous?</p>
<p>Related: <a href="https://hinduism.stackexchange.com/q/893/1049">Why is lord Hanuman known as "Pavan putra Hanuman"?</a></p>
| 21297 | 21295 | 15 | 2 | 21295 | 12 | Why is Lord Hanuman also referred as "Bajaranga Bali"? | 3 | 21297 | <p>I read this and to me makes sense.</p>
<blockquote>
<p>Hanuman is called Bajrang Bali. I tried to understand why he was so
called. This name is being used mostly in Northern India and less in
Southern India, indicating Lord Hanuman.</p>
<p>According to my understanding, the original word might be
VAJRAANGABALI. If we split this word, we will get 3 words. VAJRA +
ANGA + BALI.</p>
<p>A) VAJRA<sup>[1]</sup> indicates 2 meanings.</p>
<ol>
<li><p>It means THUNDERBOLT that we see during rainy season, indicating
great celerity, power and effectiveness. That is why the weapon of
Lord Indra is called VAJRAAYUDHA.</p>
</li>
<li><p>It means a DIAMOND, indicating here the person having the strength
of diamond</p>
</li>
</ol>
<p>B) ANGA means<sup>[2]</sup> parts of body.</p>
<p>C) BALI means<sup>[3]</sup> person having immense strength.</p>
<p>By understanding the meanings of 3 words together we will get a
different meaning, i.e., a person having immense strength, celerity
and effectiveness in his bodily parts equivalent to a THUNDERBOLT or a
DIAMOND.</p>
<p>This name VAJRAANGABALI of Lord Hanuman might have got corrupted in
the Eastern parts of India to Bajrang Bali.</p>
<p>The sound VA will be spelt in the Eastern parts of India as BA. For
example: the name RAVINDRANATH TAGORE will be spelt as RABINDRANATH
TAGORE.</p>
</blockquote>
<p><strong>Reference</strong>: <a href="https://www.quora.com/Why-is-Lord-Hanuma-called-BAJARANGABALI/answer/Srimannarayana-V-Kandukuri-%E0%B0%B6%E0%B1%8D%E0%B0%B0%E0%B1%80%E0%B0%AE%E0%B0%A8%E0%B1%8D%E0%B0%A8%E0%B0%BE%E0%B0%B0%E0%B0%BE%E0%B0%AF%E0%B0%A3" rel="nofollow noreferrer">Here</a>,<br />
Sanskrit Dictionary: [1]: <a href="https://sanskritdictionary.com/vajra/199890/1" rel="nofollow noreferrer">Vajra</a> [2]: <a href="https://sanskritdictionary.com/a%E1%B9%85ga/1841/1" rel="nofollow noreferrer">Anga</a>/<a href="https://sanskritdictionary.com/a%E1%B9%85ga/1839/1" rel="nofollow noreferrer">Amga</a>
[3]: <a href="https://sanskritdictionary.com/bala/155826/1" rel="nofollow noreferrer">Bala</a></p>
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<p>Most of the Indian philosophies establish hierarchies of their interest of Gods. Like There are many Lord Vishnus ( MahaVishnu- Supreme Brahman ) & Similarly many Lord Shivas ( Brahman is usually called as Maheshvar, Shiva Bhattaraka, Parameshvar, PrakAshvimarsaya etc).</p>
<p>Similarly, there are many Lord Suns. Supreme sun is the para Brahman according to Surya. From Aditya Hridya Stotram, He is being indirectly referred as Supreme Brahman indwelling in all.</p>
<blockquote>
<ol>
<li>एष ब्रह्मा च विष्णुश्च शिवः स्कन्दः प्रजापतिः। <br>
महेन्द्रो धनदः कालो यमः सोमो ह्यपां पतिः॥ ॥ <br> <br>
He is pervading in all viz., Brahma (the creator), Vishnu (the Sustainer), Shiva (the destroyer), Skanda (the son of Siva), Prajapati (progenitor of human race), the mighty Indra (lord of senses), Kubera (the God of prosperity), Kala (eternal time), Yama (the Lord of death), Soma (the moon god that nourishes), and Varuna (God of rain).</li>
</ol>
</blockquote>
<p>These hierarchies maintained by different philosophical systems are not mutually contradictory If I infer from <a href="https://en.wikipedia.org/wiki/Kashmir_Shaivism" rel="noreferrer">KS</a>, as the supreme who is being said in all philosophies is the same due to non duality, only naming differences. </p>
<p>By the way, I want to ask which scriptures or Vedic hymns declare Supreme Sun as Brahman/God directly? </p>
| 21310 | 21307 | 20 | 2 | 21307 | 16 | Which scriptures or Vedic hymns declare the Sun as the Supreme God (Brahman)? | 3 | 21310 | <p>The following Veda Mantra describes the Divine Sun as the inner soul of all that exists.</p>
<blockquote>
<p>Chitram devAnAm udagAd anikam chakshur mitrasya varunasya agneh (1),
AprA dyAvAprithivi antarikshma (2), <strong>surya AtmA jagatas</strong> tasthushah cha
(3)</p>
<p><strong>Meaning</strong></p>
<p>The wonderful face of the Gods has arisen, the eye of the Mitra,
Varuna and Agni (1); <strong>The Sun has filled the Heaven and the Earth and
the middle space (2), He, the soul of all that moves and moves not</strong>
(3).</p>
<p><strong>Rig Veda 1.115.1</strong></p>
</blockquote>
<p>The following Mantra describes the Sun as the highest light.</p>
<blockquote>
<p>Udvayam tamasas pari jyotih pashyanta uttaram (1), devam devatrA
<strong>suryam aganma jvotir uttamam</strong> (2).</p>
<p><strong>Meaning</strong></p>
<p>Beholding the higher Light beyond the darkness (1), We came to the
Divine Sun in the Godhead, <strong>to the highest Light of all</strong> (2).</p>
<p><strong>Rig Veda 1.50.10</strong></p>
</blockquote>
<p>And, the following Mantra, from the Purusha Suktam, has Aditya or Sun as its Devata.</p>
<blockquote>
<p>Hrih cha lakshmih cha patnyau (1) ahorAtre pArshve (2) nakshatrAni
rupam (3) ashvinau vyAttam (4) ishtam manishAna (5) amum manishAna (6)
sarvam manishana (7)||</p>
<p><strong>Meaning</strong></p>
<p>O Sun, Hri and Lakshmi are your consorts, (1) Day and night your sides
(2), Asterisms in the sky are your form (3), The Asvins are thy mouth
(4); Being such, grant me whatever i desire (5), (grant me) happiness
here (6) and other objects od desire (spiritual illumination).</p>
<p><strong>VAjansaneyi SamhitA 31.22</strong></p>
</blockquote>
<p>Additional commentary on the Vedic Sun (adapted from Sri Aurobindo):</p>
<blockquote>
<p>Surya is the both the highest Light and the highest Truth. The light
of the physical solar orb seen in the physical form or body of that
Divine Sun. To the Vedic Rishis there is only one universal Deva of
which all other names are alike forms and cosmic aspects. Surya is the
symbol of this universal Deva. He is the soul of all that moves and
moves not.</p>
<p>..........................</p>
<p>The Sun inside us and the sun outside is covered by darkness, the
forces of ignorance. When, by the force of tapas, he wakes up
destroying the forces of ignorance. He ascends with his seven shining
horses or energies to utter ocean of higher existence. He leads us to
the Truth and Immortality beyond evil and darkness.</p>
</blockquote>
<p><strong>Updating the answer (adding verses from Upanishad and passages from PurAna):</strong></p>
<p>I actually missed reading (as usual) that you are asking verses from any scriptures and not just from the Vedas only.</p>
<p>So, here are a few verses from the <a href="http://www.shrisuryanarayanmandir.org/documents/SURYOPANISHAT.pdf" rel="noreferrer">Suryopanishad</a>:</p>
<blockquote>
<p>namaste Aditya |<br> tvame va pratyaksam karma kartAsi |<br> tvam-eva
pratyaksam brahmAsi |<br> tvam-eva pratyaksam vishnurasi |<br> tvam-eva
pratyaksam rudro’si |<br> tvam-eva pratyaksam rigasi |<br> tvam-eva pratyaksam
yaju rasi |<br> tvam-eva pratyaksam sAmAsi |<br> tvam-eva pratyaksam atharvAsi
| tvam-eva sarvam chhando’si |</p>
<p>..............</p>
<p>I bow to you Aditya; you are the agent himself of work, the manifest Brahma, Vishnu, Rudra, Rig, Yajur, Sama, Atharva Vedas, as well as all the chandas (Metres).</p>
</blockquote>
<p>AND,</p>
<blockquote>
<p>AdityAd vAyur jAyate |<br> AdityAd bhumir jAyate |<br> AdityAd āpo-jAyante |
AdityAj jyotir jAyate |<br> AdityAd vyoma diśo jAyante |<br> AdityAd devA
jAyante |<br> AdityAd vedA jAyante |<br> Adityo vA esa etan mandala tapati|<br>
asAvAdityo brahma |</p>
<p>...............</p>
<p>From Aditya are born air, earth, water, fire, sky, directions, Devas, Vedas; indeed the Sun gives warmth to this sphere (Planet) ; <strong>that Sun God is Brahman,</strong></p>
</blockquote>
<p>And, as far as the PurAnas are concerned, the <a href="https://www.kamakoti.org/kamakoti/bhavishya/bookview.php?chapnum=15" rel="noreferrer">Bhavishya PurAna</a> extols Surya as the Supreme Being.</p>
<blockquote>
<p>At the beginning of Kalpa, Tri Murthis became victims of Ahamkaar
(Self-image) and when a gigantic form of luminosity appeared on the
Sky, they were taken aback as to how this huge illumination emerged
from! As the Great Light approached and dazzled their vision, the
personification of Surya Deva in a Virat Rupa (Collosal Form) got
materialized, the Tri Murthis and Devaganas greeted it again and again
with veneration.</p>
</blockquote>
<p>Lord BrahmA eulogized the VirAt Swarupa of Surya Deva as follows:</p>
<blockquote>
<p>Namastey Deva Devesha Sahasra kiranojjvala,<br> Loka Deepa Namastestu
Namastey Konavallabha<br> Bhaskaraaya Namo nityam Khakholkaya Namo
Namah<br> Vishnavey Kaalachakraaya Somaayaamita tejasey<br> Namastey
Pancha Kaalaaya Indraaya Vasuretasey<br> Khagaaya Lokanathaaya
Ekachakra rathaayacha<br> Jadvitaya Devaaya Shivaayaamita tejasey<br>
Tamoghnaaya Surupaaya tejasaam nidhaye namh<br> Arthaya Kamarupaaya
Dharmaayaamita tejasey<br> Mokshaaya Moksha rupaaya Suryaaya Namo
Namah<br> Krodhalobha viheenaaya lokaanaam sthith hetavey<br> Shubhaya
Shubharupaaya Shubhadaaya Shubhhaatmaney<br> Shantaaya Shantarupaaya
Shanatayesmaasu vai namah<br>
<strong>Namastey Brahmarupaaya Braahmanaaya namo namah<br> Brahma DevaayaBrahmarupaya Brahmaney Paramaatmaney</strong><br> Brahmanye cha
prasaadam cha vai kuru Deva Jatpatey<br></p>
<p>.................</p>
<p>Deva Devesha! Loka Deepa! Kona Vallabha! You are the source of
phenominal illumination to the whole World; You are all the Deities
like Bhaskara, Vishnu, Kaalachakra, Soma, Kaala, Indra, Vasu, Agni,
Khaga, Lokanatha rolled in one as the Ekachakri, bestowing
propitiousness and positiveness all over; You are the Embodiment of
Dharma, Artha, Kama and Moksha; You are the Personification of
Tranquility and Peace, devoid of anger, greed, jealousy and
partiality; <strong>You are the Parabrahma Himself</strong>!</p>
</blockquote>
<p>Afterwards, Lord Shiva and Lord Vishnu also eulogized Surya Deva in similar manner. You can read their stotrams to Surya on the linked page.</p>
|
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<p>Generally there are various prohibitions when a child is born in a family. It goes upto several days like 11 days which is called Sutak period. There are also various community rules regarding no. of days.</p>
<p>So, I want to know which scriptures mention about Sutak dosha? Most probably it's mentioned in Smritis. What are prohibitions on it? Upto how many days does it extend ? </p>
<p>Also, Is Sutak dosha mentioned in Vedic sources like Samhitas, Brahmanas, Upanishads etc... ? Is it at least mentioned in Mahabharata? </p>
| 21388 | 21381 | 12 | 2 | 21381 | 9 | Which scriptures mention about Sutak dosha (various prohibitions on child birth)? | 3 | 21388 | <h1>which scriptures mention about Sutak dosha?</h1>
<p><a href="http://www.sacred-texts.com/hin/manu/manu05.htm" rel="noreferrer">Manu Smriti, Chapter 5</a> declares ten days of Sutaka (impurity) for Sapinda.</p>
<blockquote>
<ol start="77">
<li>A man who hears of a (Sapinda) relative's death, or of the birth of a son after the ten days (of impurity have passed), becomes pure by bathing, dressed in his garments.</li>
</ol>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/sbe07/sbe07024.htm" rel="noreferrer">Vishnu Smriti, Chapter 22</a> gives impurity period by each Varna.</p>
<blockquote>
<ol>
<li><p>The impurity of a Brâhmana caused by the birth or death of Sapindas lasts ten days.</p></li>
<li><p>In the case of a Kshatriya (it lasts) twelve days.</p></li>
<li><p>In the case of a Vaisya (it lasts) fifteen days.</p></li>
<li><p>In the case of a Sûdra (it lasts) a month.</p></li>
</ol>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/sbe02/sbe0278.htm" rel="noreferrer">Gautama Smriti, Chapter 14</a> agree with Vishnu Smriti. It declares:</p>
<blockquote>
<ol start="14">
<li>(The rules regarding impurity caused by the death of a relative apply) to the birth (of a child) also.</li>
</ol>
</blockquote>
<p>And then</p>
<blockquote>
<ol>
<li><p>The Sapindas become impure by the death (of a relative) during ten (days and) nights, except those who officiate as priests, who have performed the Dîkshanîyeshti (or initiatory ceremony of a Srauta sacrifice), and those who are students.</p></li>
<li><p>(The impurity) of a Kshatriya lasts for eleven (days and) nights,</p></li>
<li><p>(That) of a Vaisya twelve (days and) nights,</p></li>
<li><p>(Or), according to some, half a month,</p></li>
<li><p>(And that) of a Sûdra a whole month</p></li>
</ol>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/sbe14/sbe1407.htm" rel="noreferrer">Vashishtha Smriti, Chapter 4</a> also declares the same.</p>
<blockquote>
<ol start="26">
<li><p>A Brâhmana is freed from impurity (caused by a death or a birth) after ten days,</p></li>
<li><p>A Kshatriya after fifteen days,</p></li>
<li><p>A Vaisya after twenty days,</p></li>
<li><p>A Sûdra after a month.</p></li>
</ol>
</blockquote>
<p><a href="https://archive.org/stream/ParasharaSmriti/SriParasharaSmrithiPdf_djvu.txt" rel="noreferrer">Parashara Smriti, Chapter 3</a> allow Brahmana to be pure after three days.</p>
<blockquote>
<ol>
<li><p>Now I shall speak of the term of impurity resulting
on the occurrence of a birth, or a death. Brahmans in
three days become pure again, when a relative has died, or
has been born.</p></li>
<li><p>A Kshatriya recovers purity in twelve days ; a Vaisya, when fifteen days have passed ; a Shoodra, after the lapse of a
month ; this is conformable to what Parasara has said. </p></li>
</ol>
</blockquote>
<h1>What are prohibitions on it?</h1>
<p><a href="http://www.sacred-texts.com/hin/sbe07/sbe07024.htm" rel="noreferrer">Vishnu Smriti, Chapter 22</a> gives following prohibitions:</p>
<blockquote>
<ol start="6">
<li>During the period of impurity oblations (to the Visvedevâs), gifts and receiving of alms, and study have to be interrupted.</li>
</ol>
</blockquote>
<p>Other prohibitions are given in <a href="https://hinduism.stackexchange.com/questions/21381/which-scriptures-mention-about-sutak-dosha-various-prohibitions-on-child-birth/21389#21389">Rickross's answer</a>.</p>
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<p><a href="https://hinduism.stackexchange.com/questions/2053/what-is-maya-and-why-is-it-there">Refer what is Maya here</a> It has acquired almost everyone in this world. Consider me as one of the worst cases. I am willing to control "Maya" and attain at-least consciousness. I know attaining moksha may take several seconds/minutes/hours/years etc., at-least I need to control it.</p>
<p>What are all the ways to control Maya and attain consciousness. I am willing to pray god regularly but due to Maya I cannot full fill my prayers, is there any mantra you would recommend? are there any practices? </p>
| 21418 | 21406 | 7 | 2 | 21406 | 4 | How to overcome maya? | 5 | 21418 | <blockquote>
<p>"satsangatve nissangatvam <br>
nissangatve nirmOhatvam <br>
nirmOhatve nizcala tatvam <br>
nizcala tatve jIvanmuktiH"<br> </p>
<p>-Sankaracharya in bhaja govindam. </p>
</blockquote>
<p>The second line in the above verse is what you are looking for. Sankara says release from attachment progresses one towards overcoming maya and such non-attachment is achieved through continuous company of the pious. </p>
<p>Translation of the whole sloka is given in the linked answer.</p>
<p><a href="https://hinduism.stackexchange.com/a/7697/1195">https://hinduism.stackexchange.com/a/7697/1195</a></p>
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<p>I'm reading the Bhagavad Gita.</p>
<p>As far as I understand, in chapter 3, the importance of right action / good work is highlighted.</p>
<p>Krishna says something along the lines of, whatever great people do, others will follow them, so, one ought to work in order to set a good example to others:</p>
<blockquote>
<p>3.22 For me, Arjuna, there is nothing in all the three worlds which ought to be done, nor is there anything unacquired that ought to be acquired. Yet I go on working. </p>
</blockquote>
<p><sub>(this translation and the next by Swami Adidevananda)</sub></p>
<p>Krishna explains to Arjuna what action <em>he</em> should be taking earlier in the text; that's clear. </p>
<p>What I'm wondering about is how a person studying the text should tell what the right work for them is. </p>
<p>This verse especially troubles me, because it suggests that the right work is not necessarily the thing one happens to be good at:</p>
<blockquote>
<p>3.35 Better is one's own duty, though ill-done, than the duty of another well-performed. Better is death in one's own duty; the duty of another is fraught with fear.</p>
</blockquote>
<p>Moreover, action should be taken without attachment to the fruits of action (discussed in chapter 2 also, but for the sake of keeping things contained):</p>
<blockquote>
<p>3.19 Therefore do thy duty perfectly, without care for the results, for he who does his duty disinterestedly attains the Supreme. </p>
</blockquote>
<p><sub>(translation by Sri Purohit Swami)</sub></p>
<p>So considering which work is likely to have the best direct results seems unhelpful too.</p>
<p>So, how do I know what work is right for me?</p>
| 34506 | 21428 | 15 | 2 | 21428 | 2 | How do I know what is the right kind of work for me? | 4 | 34506 | <p>This is a great question, for any saadhaka (Hindu practitioner). It has received some depth-touching answers.<br>
But I have a different one, so I am contributing this late. </p>
<p>Some concepts are inter-dependent systems (अन्योन्याश्रित व्यवस्था). For example, Newton's laws are valid in inertial frame of reference. And Inertial frame of reference is defined as the frame of reference where Newton's laws apply.<br>
Let us agree to call such inter-dependent cases as <strong>dual systems</strong>. In a dual system, one can not define a single entity independently of others. </p>
<p>The doer-action (कर्त्ता-कर्म) is also a dual system. One can not define action, without identifying doer.<br>
In life, a human being assumes multiple hats (roles) simultaneously. For example, you may be a database admin, a mother, a wife, a sister, daughter, citizen, student, teacher etc.<br>
All these roles have different responsibilities (obligations). Observing those obligations/duties is your <strong>rightful work</strong>. </p>
<p>Thus, when you ask what is rightful work for you, also ask further what role are you assuming for yourself ?<br>
The moment you fix the role, the corresponding rightful work will become clear. </p>
<p>Additionally, BG asks you to perform your rightful work, without attachments.</p>
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<p>As we know, the eldest of the Pandavas is Yudhishthira (IAST : Yudhiṣṭhira and Devanagari: युधिष्ठिर). It is said that he got his name due to his steadiness in war. This is also a famous one. From related <a href="https://en.wikipedia.org/wiki/Yudhishthira#Etymology" rel="nofollow noreferrer">Wikipedia</a> article: </p>
<blockquote>
<p>The word Yudhishthira means "the one who is steady in the war", from the words, yuddha (युद्ध) meaning 'war', and sthira (स्थिर) meaning 'steady'. <sub></sub></p>
</blockquote>
<p>The article doesn't provide any citations for the claim.</p>
<p>He is known for his steadiness in a miserable situation like Yaksha prashna where all of his brothers were lying dead in front of him. Yet he answered all the questions correctly and brought back his brothers back to life. </p>
<p>But there is an incident during the Kurukshetra where Yudhishthira lost his cool head and thought of retiring to woods. This happened after the ninth day war. Yudhishthira says the following to Krishna.</p>
<blockquote>
<p>'Behold, O Krishna, the high-souled Bhishma of fierce prowess. He crusheth my troops like an elephant crushing a forest of reeds. ....... When this is the case, O Krishna, I am, through the weakness of my understanding, plunged in an ocean of grief having got Bhishma (as a foe) in battle. <strong>I will retire into the woods, O invincible one. My exile there would be for my benefit</strong>. Battle, O Krishna, I no longer desire. Bhishma slayeth us always. As an insect, by rushing into a blazing fire meeteth only with death, even so do I rush upon Bhishma. In putting forth prowess, O thou of Vrishni's race, for the sake of my kingdom, I am, alas, led to destruction. My brave brothers have all been exceedingly afflicted with arrows. In consequence of the affection they bear to myself their (eldest) brother they had to go into the woods, deprived of kingdom. For myself alone, O slayer of Madhu, hath Krishna been sunk into such distress. <strong>I regard life to be of high value. Indeed, even life now seemeth to be difficult of being saved. (If I can save that life), its latter remnant will I pass in the practice of excellent virtue</strong>. <a href="http://www.sacred-texts.com/hin/m06/m06108.htm" rel="nofollow noreferrer">[Mahabharata Bhishma Parva Chapter 18]</a></p>
</blockquote>
<p>These are the words of Yudhishthira during the Kurukshetra battle. If the etymology of his name correct, then he should be steady in the war.</p>
<p>The <a href="http://www.sacred-texts.com/hin/m01/m01125.htm" rel="nofollow noreferrer">Sambhava Parva of Adi Parva</a> doesn't give the reason he is named such. It simply says that he is named as Yudhishthira. </p>
<blockquote>
<p>O king, after all the children were born the Rishis dwelling on the mountain of a hundred peaks uttering blessings on them and affectionately performing the first rites of birth, bestowed appellations on them. <em>The eldest of Kunti's children was called Yudhishthira</em>, the second Bhimasena, and the third Arjuna, and of Madri's sons, the first-born of the twins was called Nakula and the next Sahadeva. And those foremost sons born at an interval of one year after one another, looked like an embodied period of five years.</p>
</blockquote>
<p>So, my question is whether the etymology of the name Yudhishthira the same as given in the Wikipedia article or is there any other reason? </p>
<p>Is the etymology of this name mentioned in the Mahabharata like that of <a href="https://hinduism.stackexchange.com/questions/17795/why-yudhishtira-is-called-aj%c4%81ta-%c5%9batru-%e0%a4%85%e0%a4%9c%e0%a4%be%e0%a4%a4-%e0%a4%b6%e0%a4%a4%e0%a5%8d%e0%a4%b0%e0%a5%81/18089#18089">Ajata shatru</a>?</p>
| 21469 | 21468 | 6 | 2 | 21468 | 7 | Is the etymology of the name Yudhishthira correct? | 4 | 21469 | <p>Etymology of <code>Yudhishtira = steady in war</code>, is correct. Here, the war can be any kind of battle or struggle. Throughout the Mahabharata, Yudhishtira was known to behold the Dharma & remaining steadfast in every challenging situations.</p>
<p>The passage you described about Yudhishtira 'wanting' to go in exile - is just part of warring frustrations. That should not be considered as a proof, as it really didn't happen.<br />
There is <a href="https://hinduism.stackexchange.com/a/8134/1049">another example</a> (read last passage in the link), when frustrated with Drona's overwhelming power & Arjuna's inability to stop him, Yudhishthira taunted Arjuna about forfeiting Gandiva bow & hearing that Arjuna wanted to literally kill his elder brother to fulfil a vow!</p>
<p>Such things are usual during any war. Similar exile sentiments were echoed by Arjuna during Bhagavad Gita's discourse as well. Bhima also had shown such passive sentiments against the war itself, even before it had begun. See <a href="https://hinduism.stackexchange.com/a/16118/1049">Bhima's view of Kurukshetra war</a>.</p>
<h3>How was he named "Yudhishthira"?</h3>
<p>Kunti begot a child by <em>Niyoga</em> with the god of justice (<em>Dharma-rAjA</em>).</p>
<blockquote>
<p>And as soon as the child was born, <strong>an incorporeal voice (from the skies) said</strong>, 'This child shall be the best of men, the foremost of those that are virtuous. Endued with great prowess and truthful in speech, he shall certainly be the ruler of the earth. <strong>And this first child of Pandu shall be known by the name of Yudhishthira</strong>. Possessed of prowess and honesty of disposition, he shall be a famous king, known throughout the three worlds. <a href="http://www.sacred-texts.com/hin/m01/m01124.htm" rel="nofollow noreferrer">[Adi Parva]</a></p>
</blockquote>
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<p>Vaishnavas believe that only Lord Vishnu can grant Moksha. If that is the case, then how do they explain this mantra from the Rig Veda which clearly says that Lord Shiva can grant Moksha?</p>
<blockquote>
<p>Om tryambakaṃ yajāmahe sugandhiṃ puṣṭivardhanam urvārukamiva
bandhanānmṛtyormukṣīya mā'mṛtāt</p>
</blockquote>
<p>Translation:</p>
<blockquote>
<p><strong>We worship the Three-eyed Lord</strong> who is fragrant and who nourishes and
nurtures all beings. As is the ripened cucumber freed from its bondage
(to the creeper), <strong>may He liberate us from death for the sake of
immortality.</strong></p>
</blockquote>
<p>"Three-eyed Lord" is a clear reference to Lord Shiva, is it not? If so, then how can one say only Lord Vishnu can grant Moksha?</p>
| 32985 | 21500 | 7 | 2 | 21500 | 7 | How do Vaishnavas interpret the Maha Mrityunjaya Mantra? | 3 | 32985 | <p>Lord Narasimha is described as Mrityumrityu (Death's death) in the Nrisimha Mantra. Accordingly, Sri Vaishnavas interpret <em>tryambaka</em> - the three-eyed one as Narasimha. This is supported in various places including Shruti, Smriti and works of Acharyas (whether or not they subscribe to Vishishtadvaita philosophy). Here are a few examples:</p>
<ol>
<li><p>Nrisimha-Purva-Tapaniya Upanisad (NPTU) refers to Narasimha as three-eyed one and also as Mrityumrityu. The NPTU is pre-Sankaran as Sankara himself has written a commentary on it. See English translation <a href="http://www.shastras.com/upanishads-atharva-veda/nrisimha-poorva-tapaniya-upanishad/" rel="noreferrer">here</a>.</p>
</li>
<li><p>Adi Sankara in his commentary on the NPTU There he says that the Lord Nrisimha is three-eyed and is referred to by names commonly used for the Lord Shiva such as pinAkI and nIlakaNTha <a href="https://archive.org/details/CollectedWorksOfSankara1910Edition/page/n3429" rel="noreferrer">"tasmāt <strong>nṛsiṃhaḥ</strong> parameśvaraḥ <strong>trinetraḥ</strong> nīlakaṇṭhaḥ pinākī iti siddham"</a></p>
</li>
<li><p>The Ayushya Sukta of the Rigveda which is chanted in the Ayushya Homa and in the Udaka Shanti ceremony prays to Narasimha for a long life "suvarṇarambha grahamarkamarcam" referring to the "One who came out of a golden pillar"</p>
</li>
<li><p>Vedanta Desika in his Kamasikashtakam verse 2, refers to Lord Lakshmi Narasimha as the three-eyed one - tapana indu agni nayanaH - One who has the Sun, Moon and Fire as his eyes. He also connects it with the Tapaniya Upanisad.</p>
</li>
</ol>
<blockquote>
<p>tapanēndvagni-nayanaḥ tāpānapacinōtu naḥ |<br />
tāpanīya-rahasyānāṃ sāraḥ kāmāsikāhariḥ ||</p>
<p>tapana indu agni nayanaḥ – He has three eyes – the Sun, the Moon and
the Fire<br />
tāpanīya rahasyānām sāraḥ – He is the esoteric essence of the Nṛsimha
Tāpanīya Upaniṣad<br />
kāmāsikā hariḥ – He is Lord Narasimha of Tiruveḷukkai<br />
naḥ tāpān apacinōtu – May He destroy our suffering.</p>
</blockquote>
<p>Apart from these, there are several verses in the Pancharatra Agamas, etc. supporting this view.</p>
|
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<p>Do the Vedas mention time eras known as Yugas; Satya, Treta, Dvapara, Kali?</p>
<p>Or is it only found in Itihasas and Puranas?</p>
| 21822 | 21553 | 13 | 2 | 21553 | 9 | Do the Vedas mention Yugas? | 5 | 21822 | <p>Yes, RigVeda mentions about 'yuga' starting with the 'asat yuga' from which deva brought forth the 'sat yuga'. </p>
<blockquote>
<p>Ref. RV. 10.72 (2) - ' devana purvye yuge asat sat jayat'.</p>
</blockquote>
<p>And RigVeda can tell us what preceded it not of forthcoming as done by some of the finalist scriptures which tell us that 'kali yuga' is the last one and 'sat yuga' will follow it.</p>
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<p>Why is it that gods do this? Adi Shankaracharya says there are 3 people stopping one from self-realization: </p>
<ol>
<li>The individual himself</li>
<li>Other people</li>
<li>Devas</li>
</ol>
<p>Swami Sarvananda in his commentary on the Taittiriya Upanishad says,</p>
<blockquote>
<p>This invocation is chanted because it is believed that even gods thwart the path of an aspirant striving for God-realization. So, if they are propitiated in the beginning, the course is expected to go smoother. </p>
</blockquote>
<p>The invocation he is speaking of is: <a href="https://en.wikipedia.org/wiki/Shanti_Mantras#Taittiriya_Upanishad" rel="noreferrer">"Sam no Mitrasam Varunaha.... etc"</a></p>
<p>But why would Devas do this? Isn't it an Asuric or Raksha quality to stop people from worshipping? Throughout Smrti Asuras and Rakshasas disrupt Yajnas, etc.</p>
<p>However, in the Vedas we see Devas themselves teaching others how to realize God. Devas are probably self realized if they teach others about it. In the Kaushitaki Upanishad there is the conversation between Indra and Pratardana. Pratardana asks Indra to give him a boon that he wants, and Indra says to meditate on Brahman. </p>
<p>In the Bhrigu Valli of the Taittiriya Upanishad, Varuna, who is the father of Bhrigu, teaches Bhrigu about Brahman and how to meditate on him. </p>
<p>Now in the Itihasas Indra tries to stop people from gaining tapo-shakti, but this is different from attaining Brahma-Vidya. </p>
<p>So why would Devas stop people?</p>
| 21586 | 21584 | 17 | 2 | 21584 | 21 | Why do Devas stop people from attaining Brahma Vidya? | 4 | 21586 | <p>When a person gets Brahma-Vidya / Moksha then there is no rebirth for that person. And when he doesn't have birth he can't do various sacrifices and rituals for Devatas. So, Gods do not want that men should attain Brahma Vidya. It is explained in Brihadaranyaka Upanishad as:</p>
<blockquote>
<p>I-iv-9: They say: Men think, <strong>‘Through the knowledge of Brahman we shall become all’.</strong> Well, what did that Brahman know by which It became all ? <br> <br>
I-iv-10: This (self) was indeed Brahman in the beginning. It knew only Itself as, ‘I am Brahman’. <strong>Therefore It became all. And whoever among the gods knew It also became That; and the same with sages and men.</strong> The sage Vamadeva, while realising this (self) as That, knew, ‘I was Manu, and the sun’. And to this day whoever in like manner knows It as, ‘I am Brahman’, becomes all this (universe). Even the gods cannot prevail against him, for he becomes their self. While he who worships another god thinking, ‘He is one, and I am another’, does not know. <strong>He is like an animal to the gods. As many animals serve a man, so does each man serve the gods. Even if one animal is taken away, it causes anguish, what should one say of many animals ? Therefore it is not liked by them that men should know this.</strong></p>
</blockquote>
<p>In the Smriti texts also it is explained nicely. For eg. In Shiva Gita from Padma Purana:</p>
<blockquote>
<p>रामाय दण्डकारण्ये पार्वतीपतिना पुरा . <br>
या प्रोक्ता शिवगीताख्या गुह्याद्गुह्यतमा हि सा [3] <br>
यस्याः श्रवणमात्रेण नृणां मुक्तिर्ध्रुवं भवेत . <br>
पुरा सनत्कुमाराय स्कन्देनाभिहिता हि सा [4] <br><br>
In olden days in ‘Dandaka’ forest whatever was preached by Lord Shankara to Rama, which is a divine secret, which when implemented in life would give Salvation to human beings, that ‘Shiva Geeta’ was preached to Sanatkumara by Shanmukha (Skanda). <br> <br>
सनत्कुमारः प्रोवाच व्यासाय मुनिसत्तमाः . <br>
मह्यं कृपातिरेकेण प्रददौ बादरायणः [5]<br> <br>
Subsequently, that Sanat Kumara preached the same to Vyasa। That sage Vyasa became graceful on me and transferred that knowledge to me. <br> <br>
उक्तं च तेन कस्मैचिन्न दातव्यमिदं त्वया . <br>
सूतपुत्रान्यथा देवाः क्षुभ्यन्ति च शपन्ति च [6] <br> <br>
<strong>Suta further cautioned his disciples not to discourse this knowledge to anyone, else Devatas of heaven would become displeased and would curse!</strong> <br> <br>
अथ पृष्टो मया विप्रा भगवान्बादरायणः <br>
भगवन्देवताः सर्वाः किं क्षुभ्यन्ति शपन्ति च [7] <br>
तासामत्रास्ति का हानिर्यया कुप्यन्ति देवताः <br>
पाराशर्योऽथ मामाह यत्पृष्टं शृणु वत्स तत [8] <br> <br>
Hearing this i said, “Hey Muni! how are you speaking like this? <strong>What harm would Gods face if someone tells this Shiva Geeta to others? Why would they become angry?</strong> Why would they curse?” When i questioned him, VedaVyasa showered his affection on me and explained me like this.<br> <br>
नित्याग्निहोत्रिणो विप्राः संति ये गृहमेधिनः . <br>
त एव सर्वफलदाः सुराणां कामधेनवः [9] <br>
भक्ष्यं भोज्यं च पेयं च यद्यदिष्टं सुपर्वणाम <br>
अग्नौ हुतेन हविषा सत्सर्वं लभ्यते दिवि [10] <br>
नान्यदस्ति सुरेशानामिष्टसिद्धिप्रदं दिवि <br>
दोग्ध्री धेनुर्यथा नीता दुःखदा गृहमेधिनाम [11] <br>
तथैव ज्ञआनवान्विप्रो देवानां दुःखदो भवेत <br>
त्रिदशास्तेन विघ्नन्ति प्रविष्टा विषयं नृणाम [12] <br> <br>
<strong>In this world, the Brahmin who is a householder (gruhastha), doing Homams and Yagyams by dedicating food and beverages to Gods through fire; such Brahmins are like Kamadhenu to the Demi-Gods because from their Yagyas and Havans the Gods get their food. The Gods accept these offerings with pleasant heart and happiness. (In turn Gods maintain timely rains and help the earth produce grains properly). So, it’s a duty of Brahmins to regularly do the homams and yagyams and keep the Gods happy (to get food on earth in return). If Brahmins leave doing these fundamental duties to Gods and immerse themselves in Yoga and in learning about the absolute Brahman (Supreme Lord) and attain pleasure in serving him through the path of knowledge/bhakti, it makes Gods unhappy since they wouldn’t get their share of food through sacrifices.For that reason they may become unhappy and may curse. If someone else steals the milk giving cow and takes in a different direction the way its actual owner would feel uncomfortable and would want to get it back, same way these demi-gods also feel uncomfortable when some Brahmin deviates away from his path of normal duties towards the path of Salvation, and in order to get him back for their happiness they try to create disturbances in all possible ways on the devotee’s path towards salvation.</strong> <br> <br>
ततो न जायते भक्तिः शिवे कस्यापि देहिनः . <br>
तस्मादविदुषां नैव जायते शूलपाणिनः [13] <br>
यथाकथंचिज्जातापि मध्ये विच्छिद्यते नृणाम <br>
जातं वापि शिवज्ञआनं न विश्वासं भजत्यलम [14] <br> <br>
That’s why Devotion for Parama Shiva doesn’t take birth in anyone, due to the Gods devotion for Shiva doesn’t remain constant. In case with a lot of efforts if someone manages to gain devotion for Lord Shiva, due to the disruption from the demi gods, the devotion gets inturrupted. But when that doesn’t happen, Love for Lord Shiva emerges out of the devotion.</p>
</blockquote>
<p>I got translation of Shiva Gita <a href="http://www.mahapashupatastra.com/2010/05/chapter-1-bhakti-niroopana-yoga.html" rel="noreferrer">from here.</a></p>
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<p>It is a common belief that sudras can"t learn vedas from Hindu scriptures but according to vedas itself a shudra can learn vedas-</p>
<blockquote>
<p>Sukla Yajurveda (XXVI. 2).
यथेमां वाचं कल्याणीमावदानि जनेभ्यःब्रह्मराजन्याभ्यां शूद्राय चार्याय च स्वाय चारणाय॥
Meaning-</p>
<p>The way I gave this knowledge of Vedas for benefit of all humans, similarly you all also propagate the same for benefit of Brahmins, Kshatriyas, Shudras, Vaishyas,
Women and even most downtrodden. The scholars and the wealthy people should ensure that they not deviate from this message of mine."</p>
</blockquote>
<p>Here is how Ralph T Griffith translates this verse-</p>
<blockquote>
<p>That I to all the people may address this salutary speech,To priest and nobleman, Sûdra and Arya, to one of our own kin and to the stranger Dear may I be to Gods and guerdon-giver. Fulfilled be this
my hope: be that my portion!</p>
</blockquote>
<p>Here is what swami vivekananda says about this verse:</p>
<blockquote>
<p>Thus says the Shukla Yajur Veda (XXVI. 2). Can you show any authority from this Veda of ours that everyone has not the right to it? The Purânas, no doubt, say that a certain caste has the right to such and such a recension of the Vedas, or a certain caste has no right to study them, or that this portion of the Vedas is for the Satya Yuga and that portion is for the Kali Yuga. But, mark you, the Veda does not say so; it is only your Puranas that do so. But can the servant dictate to the master? The Smritis, Puranas, Tantras — all these are acceptable only so far as they agree with the Vedas; and wherever they are contradictory, they are to be rejected as unreliable. But nowadays we have put the Puranas on even a higher pedestal than the Vedas! The study of the Vedas has almost disappeared from Bengal. How I wish that day will soon come when in every home the Veda will be worshipped together with Shâlagrâma, the household Deity, when the young, the old, and the women will inaugurate the worship of the Veda!( Quoting from the complete works of swami vivekananda volume 3 <a href="http://www.ramakrishnavivekananda.info/vivekananda/volume_3/lectures_from_colombo_to_almora/the_religion_we_are_born_in.htm" rel="noreferrer">http://www.ramakrishnavivekananda.info/vivekananda/volume_3/lectures_from_colombo_to_almora/the_religion_we_are_born_in.htm</a>)</p>
</blockquote>
<p>So if according to Veda a shudra can learn vedas,then why do puranas say that sudras are not allowed to learn vedas?</p>
| 21591 | 21590 | 22 | 2 | 21590 | 18 | Why can't sudras read vedas according to smritis? | 6 | 21591 | <p>I have used this YajurVeda mantra in more than one answers of mine till date. One such answer is <a href="https://hinduism.stackexchange.com/a/20394/4732">this one</a>.</p>
<p>The correct translation, word to word, is as follows:</p>
<blockquote>
<p><strong>YathA imAm vAcham</strong> kalyAnim AvadAni janebhyah (1)<br>
BrahmarAjanyAbhyAm sudrAya cha AryAya cha (2)<br> SwAya cha aranAya
cha (3)</p>
<p><strong>Meaning</strong></p>
<p><strong>May i speak</strong> the sacred word to the masses of the people (janebhya)
(1) to the brahmana, kshatriya, to the sudra and the Arya (2) and to
our own men and the strangers (3).</p>
<p><strong>Shukla Yajur Veda 26.2</strong></p>
</blockquote>
<p>So, what it says is that the sacred words (or the Veda mantras) can be spoken to everyone, irrespective of their castes, even if he is a stranger (probably a Mleccha or one who is alien to the Vedic culture is implied by this word).</p>
<p>So, everyone can hear Veda mantras. But it does not say anywhere that everyone can recite or learn them too.</p>
<p>What the Smritis and the Puranas say is that a Sudra by birth does not even have a right to Gayatri initiation (which is what that makes one competent for Veda study).</p>
<p>So, if the Vedas say that even Sudras can recite Vedas, they have right to Vedic initiation, only then contradiction between Sruti-Smriti will arise. But, as of now there are no such contradictions. Even the Agamas say that for Sudra , there is no Upanayana.</p>
<p>But, if we find verses from Smritis which say that Sudras should not hear the Vedas, then there is a clear contradiction between Sruti-Smriti and we might reject them. </p>
<p>Another thing to be taken into consideration is the fact that a huge amount of scriptures (including the Vedas) have been lost. And we can't be sure what's in those lost portions. So, we have to come to a conclusion after consulting all the scriptures that are available with us now.</p>
<p>And, not only for the Vedas, even for the Puranas, the rule is that the Sudras should not read them by themselves. The Brahmins must recite and they should only hear the recitation.</p>
<blockquote>
<p>So for the satisfaction of one’s own S’akti, all can read this,
without contradicting each other. <strong>Never any woman nor any S’ûdra, is
to read this herself or himself, even out of ignorance; rather they
should hear this from the mouth of a Brâhmana</strong>. This is the rule of the
S’âstras.</p>
<p><strong>From Devi Bhagavatam's last chapter.</strong></p>
</blockquote>
<p><strong>Updating the answer:</strong></p>
<p>Yet another relevant mantra from the Atharva Veda (AV) quite clearly mentions that the mantra (or the sacred word) can be spoken to the masses.</p>
<blockquote>
<p>AsvinA sAradhana mA madhunAnka shubhaspati (1) <strong>YathA bhargasvatim
vAcha AvadAni janAm anu</strong> (2)</p>
<p>............</p>
<p>Asvins, Lords of light, fill me with sweetness of the bee-honey (1),
<strong>so may i speak the glorious Word to the masses of the people (2).</strong></p>
<p><strong>AV 6.69.2</strong></p>
</blockquote>
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<p>I often hear critics use this verse to claim that the Vedas say the earth is supported by pillars. Can someone explain the real meaning of this?</p>
<blockquote>
<p><a href="http://sacred-texts.com/hin/rigveda/rv01160.htm" rel="nofollow noreferrer">HYMN CLX. Heaven and Earth.</a></p>
<ol start="4">
<li><p>Among the skillful Gods most skilled is he, who made the two world-halves which bring prosperity to all;
Who with great wisdom measured both the regions out, and <strong>established them with pillars that shall never decay</strong>.</p></li>
<li><p>Extolled in song, O Heaven and Earth, bestow on us, ye mighty Pair, great glory and high lordly sway,
Whereby we may extend ourselves ever over the folk; and send us strength that shall deserve the praise of men.</p></li>
</ol>
</blockquote>
| 21723 | 21613 | 5 | 2 | 21613 | 2 | Translation of Rig Veda 1.160.4 (Earth supported by pillars) | 3 | 21723 | <p>In <a href="https://books.google.com.tw/books?redir_esc=y&id=fgzVAwAAQBAJ&q=draft-horse%2C#v=snippet&q=draft-horse%2C&f=false" rel="nofollow noreferrer">Jamison and Brereton</a>'s version (page 339) , the verse is translated as follows:</p>
<p><strong>1.160 (4)</strong></p>
<blockquote>
<p>This one here, the best artisan of the artisans of the gods, who begat
the two world-halves beneficial to all, who measured out the two airy
realms with a display of his good resolve, with unaging props—he has
been universally praised.</p>
</blockquote>
<p>So you can seen here that the translation suggests the verse is used to praise a deity who has a ability to measure greatness of heaven and earth with great accuracy!</p>
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<p>There are two kinds of schools of Indian philosophy, Astika and Nastika. Astikas accept the authority of the Vedas, whereas Nastikas reject the authority of the Vedas. The Astika schools are part of Hinduism, while the Nastika schools fall under the broader category of Dharmic faiths. Now there are six Astika schools: Samkhya, Yoga, Nyaya, Vaisheshika, Purva Mimamsa, and Vedanta. (They're all dead other than the Vedanta school, which encompasses most Hindus today as I discuss here.) </p>
<p>Because they accept the authority of the Vedas, these schools all believe in Yagnas, the law of Karma, the existence of the soul, the afterlife, reincarnation, and Moksha. But one thing they disagree on is how to get Moksha. So my question is, what is the means of attaining Moksha according to each of the six Astika schools?</p>
| 21657 | 21656 | 14 | 2 | 21656 | 10 | What is the means of attaining Moksha according to the different Astika schools? | 3 | 21657 | <p>Let me address each of the six Astika schools:</p>
<ol>
<li><p><strong>Samkhya</strong>: The Samkhya school believed that meditation on the 25 Tattvas, i.e. Purusha or soul, Prakriti or matter/energy, and the 23 evolutes of Prakriti, is what leads to knowledge of the difference between Purusha and Prakriti, which is what leads to Moksha. <a href="http://www.universaltheosophy.com/sacred-texts/samkhya-karika/" rel="noreferrer">Here</a> is what Ishwara Krishna says in verses 64-66 of the Samkhya Karika:</p>
<blockquote>
<p>evaṃ tattvābhyāsān nāsmi na me nāham ity apariśeṣam | <br>
aviparyayād viśuddhaṃ kevalam utpadyate jñānam || <br>
tena nivṛttaprasavām arthavaśāt saptarūpavinivṛttām | <br>
prakṛtiṃ paśyati puruṣaḥ prekṣakavad avasthitaḥ svasthaḥ || <br>
dṛṣṭā mayetyupekṣaka eko dṛṣṭāham ityuparatānyā | <br>
sati saṃyoge api tayoḥ prayojanaṃ nāsti sargasya ||</p>
<p>By practising the principles thus, there arises the knowledge, viz., ‘I am not, naught is mine, there is no Ego’, which is complete, absolute and pure, because there remains no doubt. By this knowledge, the Spirit, seated composed like a spectator, perceives the Nature which has ceased to be productive and, consequently, which has now reverted from seven forms. One (the Spirit) is indifferent like a spectator in play; one (the Nature) desists, (saying) that I have been seen. (Now), in spite of their contact, there is no motive for creation.</p>
</blockquote></li>
<li><p><strong>Yoga</strong>: The Yoga school believed that practicing Ashtanga Yoga is what leads to knowledge of the difference between Purusha and Prakriti, which is what leads to Moksha. <a href="http://www.sacred-texts.com/hin/ysp/ysp04.htm" rel="noreferrer">Here</a> is what Patanjali says in Adhyaya 2 Sutras 25-29 of the Yoga Sutras:</p>
<blockquote>
<p>tad-abhābāt-saṁyoga-abhāvo hānaṁ taddr̥śeḥ kaivalyam || <br>
viveka-khyātir-aviplavā hānopāyaḥ || <br>
tasya saptadhā prānta-bhūmiḥ prajña || <br>
yoga-aṅga-anuṣṭhānād-aśuddhi-kṣaye jñāna-dīptir-āviveka-khyāteḥ || <br>
yama niyama-āsana prāṇāyāma pratyāhāra dhāraṇā dhyāna samādhayo-'ṣṭāvaṅgāni ||</p>
<p>The bringing of this association to an end, by bringing the darkness of unwisdom to an end, is the great liberation; this is the Seer's attainment of his own pure being. A discerning which is carried on without wavering is the means of liberation. His illuminations is sevenfold, rising in successive stages. From steadfastly following after the means of Yoga, until impurity is worn away, there comes the illumination of thought up to full discernment. The eight means of Yoga are: the Commandments, the Rules, right Poise, right Control of the life-force, Withdrawal, Attention, Meditation, Contemplation.</p>
</blockquote></li>
<li><p><strong>Nyaya</strong>: The Nyaya school believed that knowledge of the 16 Padarthas or categories of logical reasoning and argument is what leads to Moksha. <a href="https://archive.org/stream/GautamasNyayasutras#page/n22/mode/1up" rel="noreferrer">Here</a> is what Gautama says in the first Sutra of the Nyaya Sutras:</p>
<blockquote>
<p>pramāṇa-prameya-saṃśaya-prayojana-dṛṣṭānta-siddhānt-avayava-tarka-nirṇaya-vāda-jalpa-vitaṇḍā-hetvābhāsa-cchala-jāti-nigrahasthānānī tattva-jñānān niśreyasa-adhigamaḥ</p>
<p>It is the knowledge of the real essence (or true character) of the following sixteen categories that leads to the attainment of the Highest Good - </p>
<ol>
<li>The means of Right Cognition</li>
<li>The objects of Right Cognition </li>
<li>Doubt</li>
<li>Motive</li>
<li>Example</li>
<li>Theory</li>
<li>Factors of Inference</li>
<li>Cogitation</li>
<li>Demonstrated Truth</li>
<li>Discussion</li>
<li>Disputation</li>
<li>Wrangling</li>
<li>Fallacious Reason</li>
<li>Casuistry</li>
<li>Futile Rejoinders</li>
<li>Clinchers</li>
</ol>
</blockquote></li>
<li><p><strong>Vaisheshika</strong>: The Vaisheshika school believed that knowledge of the 7 Padarthas or qualities of existence is what leads to Moksha. <a href="https://ia802605.us.archive.org/BookReader/BookReaderImages.php?zip=/12/items/thevaiasesikasut00kanauoft/thevaiasesikasut00kanauoft_jp2.zip&file=thevaiasesikasut00kanauoft_jp2/thevaiasesikasut00kanauoft_0046.jp2&scale=4&rotate=0" rel="noreferrer">Here</a> is what Kanada says in the fourth Sutra of the Vaisheshika Sutras.</p>
<blockquote>
<p>dharma-viśeṣa-prasūtād dravya-guṇa-karma-sāmānya-viśeṣa-samavāyānāṃ padārthānāṃ sādharmaya-vaidharmyābhyāṃ tattva-jñānān niḥśreyasam</p>
<p>The Supreme Good (results) from the knowledge, produced by a particular dharma, of the essence of the Predicables, Substance, Attribute, Action, Genus, Species, and Combination by means of their resemblances and differences.</p>
</blockquote></li>
<li><p><strong>Purva Mimamsa</strong>: The Purva Mimamsa school wasn't too focused on Moksha, being more concerned with the fruits obtained from Yagnas. But those Mimamsakas that did believe in Moksha thought that knowledge of the Jivatma of individual soul is what leads to Nishkama Karma, i.e. doing your Vedic Dharma without desiring the fruit, and that Nishkama is what leads to Moksha. Here is what Kumarila Bhatta says in <a href="http://gdurl.com/gCZR" rel="noreferrer">this excerpt</a> from the Shloka Vartika:</p>
<blockquote>
<p>The fact (as to the manner of Deliverance) is that for those that have come to know of the real character of Self,—all their past actions having been exhausted by fruition, and there being no subsequent residue (of actions),—the body is never again produced (and this is what is meant by Deliverance). It is only for the purpose of enjoying the results of our past actions that our body is produced; consequently, when there are no actions (left to bring about their results), there is no cause left for such productions (of the body). One desiring Deliverance, therefore, would not engage in (i.e., perform) such actions as are either prohibited or are enjoined with a view to the attainment of certain (material) results. But he would continue to perform those that are enjoined as necessary (and to be performed daily), and those that are enjoined as to be performed on certain specific occasions (such as eclipses and the like),—in order to avoid the sin (accruing from | the non-performance of such actions). The effects (of the necessary sacrifices f.i.) are known to result only when they are desired by the agent ; and as such they could not accrue to one who does not desire them. And as this (aversion to results) exists in one who knows one's real self, it is in this that such knowledge comes to be of indirect use (to the attainment of Deliverance).</p>
</blockquote>
<p>Some Mimamsakas went further and added that the performance of Vedic Dharma should not only be desireless, but it should be done as devotional service to Brahman. Here is what Apadeva says in <a href="http://gdurl.com/pg8a" rel="noreferrer">this excerpt</a> from his Mimamsa Nyaya Prakasha:</p>
<blockquote>
<p>And this duty, when it is performed with a view to that with a view to which it is enjoined, produces that (promist fruit). But performed with the intention to offer it to the Exalted Govinda, it produces supreme beatitude. And there is no lack of authority for performing it with the intention of offering it to Him. Because there is the traditional statement: "Whatever tho doest, whatever thou eatest, whatever thou offerest as oblation or givest in gifts, whatever penance thou doest, Son of Kuntï, that do as an offering to Me." And because this (statement) is valid authority, like the smriti-prescription of the Eighth-lunar-day-rite etc. This is set forth in full elsewhere.</p>
</blockquote>
<p>But other Mimamsakas didn't even believe in Brahman.</p></li>
<li><p><strong>Vedanta</strong>: The Vedanta school believes that meditation on Brahman using the 32 Brahmavidyas is what leads to knowledge of Brahman, which is what leads to Moksha. Here is what Vyasa says in Adhyaya 4 Pada 1 Sutras 12-14 of the Brahma Sutras</p>
<blockquote>
<p>ā prayāṇāt tatrāpi hi dṛṣṭam || <br>
tadadhigama uttarapūrvāghayoraśleṣavināśau tadvyapadeśāt
itarasyāpyevamasaṃśleṣaḥ pāte tu</p>
<p>(Meditation is to be repeated) up till the moment of death, for it is noticed in the scriptures that it is done so even then. On the realization of That, there occur the non-attachment and destruction of the subsequent and previous sins respectively, because it is declared so. In the very same way there is no attachment of the other (ie., of virtue) as well. Liberation must follow as soon as the body falls.</p>
</blockquote>
<p>But getting Moksha through meditation upon Brahman is extremely difficult, especially in the Kali Yuga, so Krishna describes an easier alternative path to Moksha in chapter 18 of the Bhagavad Gita:</p>
<blockquote>
<p>sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja |
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||</p>
<p>Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.</p>
</blockquote>
<p>This refers to Sharanagati or complete surrender to the lotus feet of Vishnu, as Vedanta Desikan explains in <a href="http://gdurl.com/TU8F" rel="noreferrer">this excerpt</a> from his Rahasyatraya Sara.</p></li>
</ol>
<p>In any case, it's striking that all six Astika schools agree that knowledge/meditation of some kind leads to Moksha.</p>
|
|
<p>The first and second verses in chapter 9 are as follows:</p>
<p>First verse chapter nine:</p>
<blockquote>
<p>The Supreme Lord said: My dear Arjuna, because you are never envious
of Me, I shall impart to you this most secret wisdom, knowing which
you shall be relieved of the miseries of material existence.</p>
</blockquote>
<p>Second verse, Chapter nine:</p>
<blockquote>
<p>This knowledge is the king of education, the most secret of all
secrets. It is the purest knowledge, and because it gives direct
perception of the self by realization, it is the perfection of
religion. It is everlasting, and it is joyfully performed.</p>
</blockquote>
<p>The aforementioned verses allude that the knowledge of Bhagavad Gita is supposed to be a secret knowledge. Why would it be considered a secret? Secret from whom? Wouldn't it be helpful for everyone to know this knowledge and shouldn't it be a common knowledge imparted to all?</p>
| 21758 | 21751 | 9 | 2 | 21751 | 8 | Why is the knowledge of Bhagavad Gita secret and confidential? | 3 | 21758 | <p>I am going to explain "Why the knowledge of Gita is confidential" on the basis of another similar shloka given in the 15 th chapter i.e. last Shloka of 15th chapter ,and commentaries written on this shloka by scholars including Adi Shankaracharya.</p>
<p>There are two different point of views (meanings) given , with which we are going to look at your query.</p>
<p>Now let us look at last Shloka of 15th chapter -</p>
<blockquote>
<p>इति गुह्यतमं शास्त्रमिदमुक्तं मयाऽनघ।<br> एतद्बुद्ध्वा
बुद्धिमान्स्यात्कृतकृत्यश्च भारत।।15.20।।<br></p>
<p>iti guhya-tamaṁ śāstram<br> idam uktaṁ mayānagha<br> etad buddhvā
buddhimān syāt<br> kṛta-kṛtyaś ca bhārata<br></p>
<p>15.20 Thus, this most secret science has been taught by Me, O sinless one; on knowing this, a man becomes wise, and all his duties are
accomplished, O Arjuna.<a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=20&etsiva=1&choose=1" rel="noreferrer"><strong>BG 15.20</strong></a></p>
</blockquote>
<p><strong>Point 1- English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda.</strong></p>
<blockquote>
<p>15.20 This guhyatamam, most secret, i.e. most mystical;- what is that?-sastram, scripture-. <strong>Although the Gita as a whole is spoken of
as the scripture</strong>, still this chapter itself is here referred to as
such, and this for eulogy as is evident from the context. For, <strong>not
only has the entire meaning of the scripture Gita been stated here in
brief, but the whole purport of the Vedas also</strong> has been comprehended
here. And it has been said, '<strong>He who realizes it is a knower of the
Vedas'</strong> (1), 'I alone am the object to be known through all the Vedas'
(15). (Thus, this most secret scripture)<a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=20&setgb=1&choose=1" rel="noreferrer"> <strong>BG 15.20</strong></a></p>
</blockquote>
<p>What Adi Shankaracharya mean is-:
Here the word "Secret" does not mean that this knowledge is hidden , since Shree Krishna revealed it ,but secret in the sense that the person (dvija) ,who will know this will become knower of Vedas.
It's said in the commentary that "why the knowledge of this chapter is secret" It's because the entire meaning of Gita and hence the whole purport of Vedas also described here.
A dvija who knows this becames learned in Vedas ,if he is perfectly following his Dharma and living his life according to scriptures.</p>
<p>That's the real meaning of word secret here.<hr></p>
<p><strong>Point -2 :
English Commentary By Swami Sivananda.</strong>
The second point is why this knowledge is Ghuya (Secret). It's because it should be to handed down to the person (dvija) who is only eligible to receive it.</p>
<blockquote>
<p>By using the word Anagha? also indicates that the Guru who is a knower
of Brahman should instruct the most profound secret (the science of
the Self) <strong>only to alified persons who are free from impurities of
the heart</strong> or tossing of the mind? who are calm and endowed with the
four means of salvation. <strong>The man of impure mind will not be able to
grasp the truth. The sinful man with his perverted intellect will
distort the truth and thus pave the way for the destruction of himself
and his followers.</strong><a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=15&field_nsutra_value=20&ecsiva=1" rel="noreferrer"><strong>BG 15.20</strong></a></p>
</blockquote>
<hr>
<blockquote>
<p>Conclusion - -So from these two points we can say that this knowledge
is secret and confidential in the sense that It's the purport of the
entire vedas and the person who knows thus become knower of Vedas. And
this secret knowledge only to be revealed to a eligible person , who
is pure from heart ,sinless and perfectly following Dharma.So the
knowledge of Gita is confidential in the senses of these two points.</p>
</blockquote>
|
|
<p>As per Śrī Lalitā Sahasranāma Phalaśruti:</p>
<blockquote>
<p>[13] & [14] The supreme puṇya which results from a repetition of a
single name of the secret Sahasranāma. The accumulated sins, of him
who repeats at least a single name of this secret Sahasranāma, are all
destroyed. There is no doubt in this.</p>
<p>[15] All sins of omission of prescribed daily duties and commission
of prohibited actions, are surely destroyed. Why describe in so many
words? Listen, O Pot-Born one:</p>
<p>[16] No person, in all the fourteen worlds, is capable of committing
a sin which cannot be removed by a single name in this Sahasranāma
which is the antidote of all sins</p>
</blockquote>
<p>Quoted from: <a href="http://shaktisadhana.50megs.com/Newhomepage/sadhana/lallithasahasranama/phalasruti.html" rel="nofollow noreferrer">Phalaśruti mentioned here</a>.</p>
<p>As per [16], if with a single name so many sins can be removed then there should not be any obstacles and suffering left in my life.</p>
<p>It is a beautiful stotra of Goddess and I really love it. I chant it daily however in almost all the stotras, the Phal that is described seems to be not working in present times.</p>
<p>I want to know whether these statements are valid in Kaliyuga also. Apart from devotion and faith, is there any specific method for chanting Sahasranāma which I am not doing and therefore not getting results.</p>
| 21915 | 21812 | 9 | 2 | 21812 | 11 | Queries on Śrī Lalitā Sahasranāma Phalaśruti | 3 | 21915 | <p>This <a href="http://www.kamakotimandali.com/blog/index.php?p=137&more=1&c=1&tb=1&pb=1" rel="noreferrer">KAmAkotimanadali page</a> tries to determine "lalitA sahasranAma - adhikAra nirNaya".</p>
<p>That means trying to determine who all are competent to recite the stotram. That means not all are competent to start with.</p>
<blockquote>
<p>Bhagavan Hayagriva clearly mentions the qualification required for the
recitation/practice of Sri Lalita Sahasranama in the pUrva pIThikA of
the Sahasranama.</p>
<p>Qualification</p>
<ol>
<li><p>The Sahasranama is never to be given to a one who is a crook, who finds pleasure in other’s misery and one who has no faith in
Amba/Guru. Such people are not qualified to recite this Sahasranama.</p></li>
<li><p>Now, let’s say the person has overcome all these qualities. Is that sufficient? No! Bhagavan further says - shrImAtR^ibhaktiyuktAya - the
person should be devoted to Sri Lalita. One can be a devotee of Sri
Shiva, Sri Ganesha, Sri Vishnu or even of other forms like Sri Kali or
Sri Durga. But a person whose chief upAsyA is Sri LalitAmbikA, he
alone is qualified to recite this Sahasranama.</p></li>
<li><p><strong>Ok! We have a person who is good, and is also devoted to Sri Lalita. Is that sufficient? Not again!</strong> Bhagavan says:
shrIvidyArAjavedine - <strong>one who has been initiated into Srividya - he
alone is qualified to recite this Sahasranama.</strong> Some assume that
Srividya here can be bAla, panchadashi or Shodashi, but there is no
room for doubt here. <strong>Srividya here is simply Panchadashi</strong>. The question
of Shodashi does not arise at all as Shodashi includes Panchadashi in
itself and hence holds good without a doubt. bAlA upAsakas are
eligible to recite bAlA sahasranAma but not lalitA sahasranAma.</p></li>
</ol>
</blockquote>
<p>Now, you have clarified to me elsewhere, in some comments, that you are not initiated and in particular that you do not have a Sri VidyA DikshA. So, it seems that you are not yet competent to recite the stotram. </p>
<p>And that's why instead of all the sincere efforts you are failing to get the benefits which the Phalasruti mentions.</p>
<p>Now, that makes Goddess really concerned for you. Because you are a devotee but you are devoid of the right guidance. And, i think, that's why you got that dream where you got to know, for the first time in your life, about the Panchadashi.</p>
<p>If you ask me to interpret the dream, then i'll say, Goddess is simply asking you to take a Sri VidyA dikshA. So, that you may become competent to recite the stotram which you love so much.</p>
<p>And, generally speaking, in all cases DikshA is the first thing to be done. It is the first step towards spiritual progress. And all the other things come after that.</p>
<p>This is how Lord Shiva condemns the act of remaining uninitiated:</p>
<blockquote>
<p>AdikshitA ye kurvanti japapujAdikAh kriyAha |<br> Na phalanti priye
teshAm shilAyAmupta vijavat ||</p>
<p>......</p>
<p>[Lord Shiva says to Sri Devi] Whatever a person, who is not initiated,
does, whether it is PujA (worship) or Japa (chanting) or any other religious acts, proves abortive just like seeds sown on stones.</p>
<p><strong>KulArnava Tantram 14.96</strong></p>
</blockquote>
<p>That article i quoted also lists a warning for those who recite the stotram but who are not yet qualified.</p>
<blockquote>
<p><strong>The Phalasruti says that a person without the said qualification, who
recites the Sahasranama, attracts Yogini Shapa - curse from the
Yoginis. The Sahasranama is infinitely powerful and using it without
the said preparation blows up one’s energy network</strong>. As Yoginis are
nothing but the various energies in the body, yogini shApa means
energy disturbances in the body which manifest as various physical,
emotional and intellectual disorders.</p>
</blockquote>
<p>Although it might not be helpful for your case, still i am quoting the rules for reading the stotram:</p>
<blockquote>
<p>Sri Lalita Sahasranama is both a Stotra and a mAlA mantra. If you
choose to recite it as a Stotra, recite it vocally, at an even pace,
without shaking one’s head, hands, legs or engaging in other
activities during the recitation. If recited as a mAlA mantra, one
needs to perform RishyAdi nyAsa, panchapUja, recite the dhyAna Shloka,
show the relevant Mudras if directed by the Guru and then begin
reciting the Mantra with a chant of Pranava. The recitation of Pranava
is based on one’s varNa. This has been discussed at length by Sri
Bhaskararaya in Saubhagya Bhaskara. When recited as a mantra, it can
be repeated mentally. Though some perform a purashcharana of the
Sahasranama, I don’t see any need for the same. As only Srividya
Upasakas are permitted to recite the Sahasranama, it comes without
saying that they have the mUla mantra which requires purashcharana and
not the Sahasranama. There are several Sahasranamas which come with
purashcharana instructions. But the fact that Sri Lalita Sahasranama
does not come with any such instruction points towards the necessity
of Upasana of Srividya mantra along with the Sahasranama for full
result.</p>
<p>The three prescribed duties for a Srividya Upasaka are:</p>
<ol>
<li><p>Chakrarajarchana</p></li>
<li><p>Srividya Japa</p></li>
<li><p>Sahasranama Japa</p></li>
</ol>
</blockquote>
<p>But you need not worry because you already got Bhakti for Goddess. So, you will certainly get the GUru and desired results sooner or later.</p>
<blockquote>
<p>Bhakti is already a prescribed qualification to even take up the
recitation of the Sahasranama. Amba has not been declared
mantravashyA, tantravashyA, yajnavashyA etc. but only as BhaktivashyA.
The only sure way to win her infinite and unconditional grace is by
Bhakti, which leads one to a state where the truth of Amba as the self
is comprehended. As the Sahasranama also states - nAmapArAyaNaprItA,
what better way to please Amba than by reciting the thousand names
with a sense of overflowing love for the Supreme Mother of the
universe? rAga or love for worldly objects leads to bondage. But the
same love or anuraga, when turned towards Amba becomes Bhakti and
leads to liberation. parAnukraktirIshware bhaktiH. Every name recited
should be a call to Amba, lifting our arms - asking her to lift us up
in her arms. Every name recited should be a prostration at her feet,
surrendering the self to her. Every name recited should be an
indication of unbearable grief due to separation from Amba. Every name
should be an outcry of unfathomable joy arising out of her proximity
that is felt with the recitation of every name!</p>
</blockquote>
<p>So, i feel the fact that you are not initiated yet and also the fact that you are not initiated into Sri VidyA yet are apparently the reasons for your perceived failures.</p>
|
|
<p>Where was Ashwatthama when Pandavas spread the false news of his death? On that day, was Ashwatthama too far from his father like Arjun was when Abhimanyu died? If so then, how Dronacharya could believe that Bhim killed him and came back from that site? </p>
<p>Also, Dronacharya already knew that Ashwatthama is Chiranjeevi (Drona did many years of severe penance to please lord Shiva in order to obtain a son who possesses the same valiance as of Lord Shiva. Hence, Ashwatthama was born immortal due to the blessing of Lord Shiva.) and can not be slain then, how he could believe the fact that Bhim killed his son.</p>
<p>By seeing that Drona gave up his weapons and Dṛṣṭadyumna is approaching him, why nobody from Kaurvas Army revealed the truth to their Army chief?</p>
| 21856 | 21846 | 3 | 2 | 21846 | 3 | Where was Ashwatthama when Pandavas spread the false news of his death? | 3 | 21856 | <p>Addressing your questions one by one.</p>
<p><strong>Q. Where was Ashwatthama when Pandavas spread the false news of his death? On that day, was Ashwatthama too far from his father like Arjun was when Abhimanyu died?</strong></p>
<p>Yes, Ashwatthaman was far away from Drona and not at his sight. This is what gave his chance to Pandavas to plan the way to slay Drona. Ashwatthaman didn't had any idea what was happening to his father. He was in the middle of the battle. That's the reason he asked why Kaurava forces are retreating.</p>
<blockquote>
<p>Only Drona's son, Aswatthaman, like a huge alligator coming up against the current of a stream, rushed against his foes. A fierce battle took place between him and many warriors headed by Sikhandin and the Prabhadrakas, the Panchalas, the Chedis, and the Kaikeyas. <a href="http://www.sacred-texts.com/hin/m07/m07190.htm" rel="nofollow noreferrer">[Section CXCIV, Drona Parva]</a>.</p>
</blockquote>
<p>That why he asked Duryodhana why Kaurava forces were retreating instead of fighting.</p>
<blockquote>
<p>Proceeding towards Duryodhana, Drona's son, approaching the Kuru king, said, 'Why, O Bharata, are the troops flying away as if in fear? Although flying away, thus, O monarch, why dost thou not yet rally them in battle? <a href="http://www.sacred-texts.com/hin/m07/m07190.htm" rel="nofollow noreferrer">[Section CXCIV Drona Parva]</a></p>
</blockquote>
<hr />
<p><strong>Q. If so then, how Dronacharya could believe that Bhima killed him and came back from that site?</strong></p>
<p>Bhimasena killed an elephant named Ashwatthama from his own army and shouted that Ashwatthama is dead. Dronacharya didn't believe his words. He knows the prowess of his son and continued to fight.</p>
<blockquote>
<p>Then the mighty-armed Bhima, O king, slew with a mace a foe-crushing, terrible and huge elephant named Aswatthaman, of his own army, belonging to Indravarman, the chief of the Malavas. Approaching Drona then in that battle with some bashfulness Bhimasena began to exclaim aloud, 'Aswatthaman hath been slain.' That elephant named Aswatthaman having been thus slain, Bhima spoke of Aswatthaman's slaughter. Keeping the true fact within his mind, he said what was untrue, Hearing those highly disagreeable words of Bhima and reflecting upon them, Drona's limbs seemed to dissolve like sands in water. Recollecting however, the prowess of his son, he soon came to regard that intelligence as false. Hearing, therefore, of his slaughter, Drona did not become unmanned. Indeed, soon recovering his senses, he became comforted, remembering that his son was incapable of being resisted by foes. <a href="http://www.sacred-texts.com/hin/m07/m07187.htm" rel="nofollow noreferrer">[Section CXCI, Drona Parva]</a>.</p>
</blockquote>
<p>After this incident, fought with more rage. Then sages appeared at that place in their subtle forms and said that he was fighting unrighteously. They informed that time has come to end his life. Hearing their words, he has realized that his last hour has come. He became extremely cheerless and inquired Yudhishtira whether his son was slain or not. <em>Dronacharya firmly believed that Yudhishtira would never speak a lie</em>. That was the reason he asked Yudhishtira only and ignored Bhimas's words. After making up his mind, Yudhishtira uttered loudly that Ashwatthama is dead adding indistinctly the world elephant (after the name).</p>
<blockquote>
<p>Hearing these words of their as also those spoken by Bhimasena, and beholding Dhrishtadyumna before him, Drona became exceedingly cheerless in battle. Burning with grief and exceedingly afflicted, he enquired of Kunti's son Yudhishthira as to whether his son (Aswatthaman) had been slain or not. <strong>Drona firmly believed that Yudhishthira would never speak an untruth even for the sake of the sovereignty of the three worlds. For this reason, that bull among Brahmanas asked Yudhishthira and not any body else</strong>. He had hoped for truth from Yudhishthira from the latter's infancy. <a href="http://www.sacred-texts.com/hin/m07/m07187.htm" rel="nofollow noreferrer">[Section CXCI, Drona Parva]</a>.</p>
</blockquote>
<hr />
<p><strong>Q.By seeing that Drona gave up his weapons and Dṛṣṭadyumna is approaching him, why nobody from Kaurvas Army revealed the truth to their Army chief?</strong></p>
<p>After Bhimasena said his son is no more, he didn't believe and continued his fight more vigourously. So, no one from Kaurava troops might not have revealed the truth.</p>
<p>It doesn't take much time to utter a sentence that someone is dead. Drona felt distressed and renounced his weapons as soon as he heard Yudhishtira. It is already explained above that he had firm faith in Yudhishtira that he never utters a lie. After getting that confirmation from Dharma Raja, he didn't ask anyone else. Even someone said his son is alive, he would not believe. He gave up weapons when Yudhishtira said Ashwatthama is dead. He also realised that his last hour on earth has arrived by the words of Sages. So, he never asked others confirmation or checked for his son himself.</p>
|
|
<p>Does the day start at sunrise or 12:00?</p>
<p>For fasting and other reasons when we need to do certain tasks for 1 day. When does the day start?</p>
| 21892 | 21878 | 10 | 2 | 21878 | 9 | According to Hinduism, when does a day start? | 4 | 21892 | <p>In KrishnaBhaagwatam, Book 4, Chapter 31</p>
<blockquote>
<p><strong>यथैव सूर्यात्प्रभवन्ति वारः
पुनश्च तस्मिन् प्रविशन्ति काले ।</strong><br>
भूतानि भूमौ स्थिरजङ्गमानि
तथा हरावेव गुणप्रवाहः ॥ १५ ॥</p>
<p><strong>Just like days start from Sun's appearance, and again after some time end within Sun.</strong>
The same way all the existence, moving or not moving, on living dimension, are like flow of the Gunas(Sattva, Rajas, Tamas) in Hari.</p>
</blockquote>
<p>This is a statement in Bhagawatam that says day start with Sun and end with Sun.</p>
|
|
<p>Here is Ratri Suktam from Rig Veda </p>
<p>CXXVII</p>
<blockquote>
<p>1.WITH all her eyes the Goddess Night looks forth approaching many a spot:
She hath put all her glories on.</p>
<p>2 Immortal. she hath filled the waste, the Goddess hath filled height and depth:
She conquers darkness(Tamas) with her light.</p>
<p>3 The Goddess as she comes hath set the Dawn her Sister in her place:
And then the darkness vanishes.</p>
<p>4 So favour us this night, O thou whose pathways we have visited</p>
<p>As birds their nest upon the tree.
5 The villagers have sought their homes, and all that walks and all that flies,
Even the falcons fain for prey.</p>
<p>6 Keep off the she-wolf and the wolf, O Urmya, keep the thief away;
Easy be thou for us to pass.</p>
<p>7 Clearly hath she come nigh to me who decks the dark with richest hues:
O Morning, cancel it like debts.</p>
<p>8 These have I brought to thee like kine. O Night, thou Child of Heaven, accept
This laud as for a conqueror.</p>
</blockquote>
<p>Now this is a hymn dedicated to Goddess of night Ratri devi. In this hymn She is called the conqueror/destroyer of darkness/Tamas and She shares similar function of devi Kaali of the Agamas. So, is there a difference between two goddess or Is Ratri devi a form of Kaali maa?</p>
| 21956 | 21904 | 8 | 2 | 21904 | 9 | Who is Ratri devi? Is she same or different from Devi Kaali? | 3 | 21956 | <p>You must be knowing about <a href="https://en.wikipedia.org/wiki/Devi_Mahatmya" rel="noreferrer">Sri Chandi</a>, which is also known as the DurgA Saptashati or the Devi MAhatyam and which is a part of the MArkandeya PurAna. </p>
<p>Now, a Chandi PAtha is considered to be flawed or incomplete if all the Shad-Angas ( the Kavachas, the Rahasya Trayas etc) are also not chanted along with. So, chanting simply the slokas of Sri Chandi is not enough. One who does so is said to be cursed by Devi.</p>
<p>And, it is also mandatory to chant two Suktas from Rig Veda as an allied part viz- the Rig Vedokta Devi Suktam (which is discussed in <a href="https://hinduism.stackexchange.com/a/20284/4732">this answer</a> to your another question) and the RAtri Suktam ( Rig Veda Mandala 10, Sukta 127).</p>
<p>A correct Chandi recital actually comprises of the following (in that order):</p>
<blockquote>
<p>Sankalpa, Chandi PujA, Chandi Book PujA , NavAkshara Mantra japa
(the ChAmundAyai Vicce one or the Tantrik 9-lettered mantra which is comprised entirely of
Beejas), Argala stotra recital ( Jaya tvam devi ChAmunde etc), Kilaka
recital, Devi Kavacham recital, RAtri Suktam recital, Devi Suktam
recital (Om Aham rudrevir..).</p>
</blockquote>
<p>Only thereafter Sri Chandi is to be recited. Now, all these allied recitals are Devi related. So, without any doubt the RAtri Suktam is Devi related and Goddess RAtri is an aspect of JaganmAtA , the Mother of the universe, who is praised in the Chandi.</p>
<p>The Sankalpa Mantra for the recital of RAtri Suktam, as a part of the Sri Chandi recital, is as follows:</p>
<blockquote>
<p>RAtriti suktasya kushika rishih, rAtrir devatA, gAyatri chandaha, sri
jagadambA prityArthe saptashati pAthAdau jape viniyogah |</p>
<p>.......</p>
<p>For the RAtri Sukta, seer is Kushika, deity is RAtri, meter is
GAyatri and, it is recited before reciting Saptashati, for pleasing the Mother of the universe (or Goddess
DurgA).</p>
</blockquote>
<p>Now, in the following mantra from the RAtri Sukta, there is no difference between Goddess RAtri and ParAshakti :</p>
<blockquote>
<p>Ovarvapra amartyA nivato devyudvatah | JyotishA vAdhate tamah ||</p>
<p>.....</p>
<p>The Eternal Goddess RAtri (or mahAmAyA) pervaded the whole creation,
the small herbs and the tall trees with her Consciousness. And
destroyed the ignorance (Tamah) by her illumination (JyotishA).</p>
</blockquote>
<p>However, in these Mantras at one place, Goddess RAtri is described as having a sister called UshA and at another place she is said to be daughter of Supreme-Ether (ParamAtman).</p>
<blockquote>
<p>Niru <strong>swasAram</strong>askritoshasam devyAyati | ApeduhAsate tamah || </p>
<p>.........</p>
<p>The Goddess RAtri destroys the enveloping-power (avidyA) <strong>of her sister</strong>
UshA ( swasAram=own sister). And in such a state of UshA, the veil of
ignorance falls apart.</p>
<p>Upa te gA ivAkaram vrinishu <strong>duhitarddivah</strong> | RAtri stomam na jigyushe
||</p>
<p>......</p>
<p>O Goddess RAtri, Just like a milk cow (gA iva), i have appeased you,
[by stuti-japa] (Akaram). <strong>You are the daughter (duhita) of
ParamAkasha-ParamatmA (Duhitardivah)</strong>. By your grace and blessings we
will defeat our enemies like lust etc. Be pleased with our Hymns and
Havi (offerings).</p>
</blockquote>
<p>But Goddess KAli of the Tantras is the Supreme Parabrahman who does not have any sister and who obviously is the Eternal and the Primordial ( AdyA) one. So, she can not be born of something/someone.</p>
<p>On the contrary, it's from her, numerous universes take birth. Even the Trinities were born from her.</p>
<p>The same is stated by Lord SadAshiva to Sri AdyA in the MahAnirvAna Tantram:</p>
<blockquote>
<p>Tvatto jyAtam jagat sarvam tvam jagajjanani shive ||<br>
MahadAdyanuparyantam yadetat sacharAcharam |<br> tvayivotpaditam
bhadre tvadadhinamidam jagat ||<br> <strong>tvamAdyA sarvavidyanam
asmAkamapi janmabhuh</strong> |</p>
<p>.........</p>
<p>The whole creation has evolved out of you. O Shive! You are the Mother of
the universe. O Bhadre! From Mahat-Tattva till the atoms, the
subtle-gross, the mobile-immobile-universe was created by you. The
universe is under your supreme control and you are the primordial.
<strong>All forms of knowledge and we all are created from you.</strong></p>
<p><strong>MahAnirvAna Tantram 4.10-12.</strong></p>
</blockquote>
<p>So, we can not really map the Vedic Goddess RAtri to the Supreme Goddess KAli of the Agamas. But we can reconcile. And in the following way:</p>
<p>It is well known that, Mother Goddess is also known by the name MahAmAya. Now, this MahAmAya can be of two types as said in the following verses:</p>
<blockquote>
<p>SA mahAmAyA dvividA vidyAhavidyA cha |<br> YA mahAmAyA mukterhetubhutA
sA vidyA |<br> YA samsArabandhanahetubhutA sAhavidyA ||</p>
<p>.........</p>
<p>VidyA (Knowledge) and AvidyA (Ignorance) are the two forms of
MahAmAya. The aspect which is the reason of liberation is VidyA and the
one which causes worldly bondage is AvidyA.</p>
</blockquote>
<p>So, we can map the VidyA aspect of Mother Goddess to the Vedic Goddess RAtri. Just like the opposites Alakshami-Lakshmi (viz-the Sri Suktam) are sisters so are VidyA-AvidyA and both of them are born of Sri AdyA (who is KAli, DurgA or Chandi etc). So, RAtri having a sister as well as being born, both facts are thus reconciled.</p>
<p>The MArkandeya PurAna also states the same:</p>
<blockquote>
<p>SA vidyA paramA mukterhetubhutA sanAtani |<br> SamsArabandhahetushcha
saiva sarveshareswari ||</p>
<p>.....</p>
<p>The Eternal VidyA is Supreme. She is the mother of liberation as well as being
the reason for worldly bondage (SamsArabandhana). And she is the Supreme
controller of all the Godheads.</p>
</blockquote>
<p>And, BTW, there is also another RAtri Suktam from the BrAhmanas. The Mantras from this Suktam alludes to a few more-known attributes of the Mother Goddess (like She is holding the PAsha, She being a Yuvati etc):</p>
<blockquote>
<p>OM rAtrim prapadye punarbhum mayobhum kanyAm |<br> Shikhandinim
pAshAhastAm yuvatim kumArini mAdityah ||<br> Srichakshashe vAntah
prAnAya somo gandhAya Apah |<br> SnehAya manah anujyAya prithivai
shariram ||</p>
<p>........</p>
<p>The MahAmAyA Goddess (RAtri Devi), who appears again and again
(Punarbhum)[for the destruction of the Demonic forces], who is the
giver of bliss-happiness to all beings, who is Shikhandini ( wearing a
an ornament made of peacock feathers), who holds the weapon PAsha, who
is Yuvati ( denotes the fact that she is devoid of childhood and old
age and thus denotes her eternal nature) and who is the sum total of
all KumAri etc Shaktis; I seek refuge in (prapadye) such Goddess
RAtri. Let, by her grace, the Sun God protect my eyes (or beautify
them) always, the God VAyu protect my five prAnas, the God Soma
protect my sense of smell, the God Varuna protect all the fatty
elements in me, the Moon God protect my mind and the Earth God protect
my body.</p>
<p><strong>SAmavidhAna BrAhmana, 3rd Mandala, 8th AnuvAka, 2nd Sukta.</strong></p>
</blockquote>
<p>This RAtri Suktam#2 is also chanted as an Anga of the Sri Chandi recital.</p>
|
|
<p>What does it mean to see Lord Shiva in a dream? What Hindu scriptures tell about this?</p>
| 21934 | 21921 | 10 | 2 | 21921 | 8 | 'Dream' of Lord Shiva | 3 | 21934 | <p>This is a good sign or a guidance to be followed which you decipher by yourself what it could be. More likely it seems a guidance. Lord Shiva says thus in 11th chapter of Shiv Rahasya </p>
<blockquote>
<ol start="129">
<li>My Signs are of two kinds, those that endure and those that pass away. The enduring ones are the Sky, the Earth, the Sun, the Moon, the Stars, the Mountains and the Sea. The passing ones are of three kinds. Things that come to pass in daily life, visions and dreams. <strong>Some are a guidance to be followed, some are a good tiding and some are an ill omen or a warning.</strong> A human form of handsome features, <strong>a Radiant One (a God)</strong>, a holy man, a King or Queen; the Sun's or one's own clear reflection in water, a bright cloud, a rainbow or a sky-blue light; riding upon a horse, white bull or elephant; women, children and wild beasts being kind towards each other and to oneself; dwelling in a sheltered place or a well-kept house; eating pure food, wearing pure apparel in the day and resting in a pure bed at night; flying into the bright Sky, <strong>being in beautiful surroundings, being in the company of good friends or Gods</strong>; lying down with the head towards the South; casting a clear, unbroken and unshaken shadow; a growing plant; a running stream or lotus pond; a pleasant scent. <strong>These are auspicious Signs (Sulakshana)</strong> to be sought whilst waking, dreaming or seeing a vision. For they all are boding well.</li>
</ol>
</blockquote>
|
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