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<p>The Surdarshan Chakra is Lord vishnu's weapon mentioned in many puranas and in Itihasas. But is there any reference of Surdarshana Chakra in Vedic literature (that is Vedas,Upanishads,Brahmans).the wikipedia says <strong>in the Rigveda the Chakra was Vishnu's symbol as the wheel of time</strong>, so where exactly is Chakra of Lord Vishnu mentioned?</p>
| 22258 | 21925 | 6 | 2 | 21925 | 3 | Is Surdarshan Chakra mentioned In Vedic literature? | 3 | 22258 | <p>Yes surdarshan chakra was called Vishnu s chakra in ancient texts including RIG Veda and even in valmiki Ramayana it is called Vishnu s Chakra. </p>
<blockquote>
<p><strong>He, like a rounded wheel, hath in swift motion set his ninety racing steeds</strong> together with the four.Developed, vast in form, with those who sing forth praise, a youth, no more a child, he cometh to our call(Rig veda 1.155.6)</p>
</blockquote>
<p>The word Chakra is translated as wheel,even Wikipedia says in Yajurveda vishnu s chakra is mention but till now i could not find a refernce in yajur Veda. </p>
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<p>I heard a supposedly Puranic story that <strong>onions and garlic</strong> originated from meat and bone of a cow respectively after her death. For this reason, onions and garlic are therefore considered as non vegetarian food.</p>
<p>I couldn't get the full story from some of my villagers from whom I heard this from.</p>
<p>I wish to know the full story. It might be written in some Purana.</p>
| 22024 | 22010 | 8 | 2 | 22010 | 4 | How are onions and garlic to be considered as non vegetarian food? | 4 | 22024 | <p><a href="https://premabhakti.wordpress.com/2011/05/01/why-no-onion-and-garlic/" rel="noreferrer">Why No Onion and No Garlic in Goodness Diet?</a></p>
<p>Once, in Satya Yuga the rishis were performing gomedha and asvamedha sacrifices for the welfare of the whole universe. A cow or a horse would be cut into pieces and placed in the fire. Afterwards the rishis would utter mantras and the same animal would come alive in a beautiful young body. One time the rishi who was about to perform a gomedha sacrifice, his wife was pregnant. She had a very strong desire to eat and she had heard that if, during pregnancy one has a desire to eat and does not fulfill this, then the baby that will be born will always have saliva coming from its mouth. Very strangely, she desired strongly to eat meat, thus she decided to keep one piece of meat of the cow’s body that was offered in sacrifice. She hid it and was making a plan to eat it very soon. At that time the rishi was finishing the sacrifice and uttered all the mantras for the new young cow tocome to life. However when he saw the new cow, he noticed that there was a little part missing from her left side. He went into meditation and realized that his wife had taken away a piece of meat during the sacrifice. Now his wife also understood what happened and quickly threw the meat far away in a field. Due to the effect of the mantras uttered by the rishi there was now life in this piece of meat. Then the bones in that piece of meat became garlic and the meat became onions in that field. Thus these foods are never taken by any Vaishnava devotee because it is not vegetarian. Plus it is in the mode of ignorance.</p>
<p>Don't know which purana it is from.</p>
<p>From practical/scientific standpoint, they are considered non-vegetarian because they have similar effect on body - they incite nervous system & stimulate sexual desires. In fact, garlic is prescribed as medication for men for sexual imbalances.</p>
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<p>According to my parents, Shalagrama worship is forbidden to non-Brahmins. Is this true? There is also a possibility that people who are not initiated with the Yajnopavita are forbidden to worship Shalagrama since only Brahmins in Bengal initiate. </p>
| 22044 | 22037 | 12 | 2 | 22037 | 15 | Is Shalagram worship forbidden to non-Brahmins? | 4 | 22044 | <p>No. It is not forbidden. </p>
<p>The importance of Gandaki river is explained in chapter 20 of Patala Khanda of Padma Purana. In that chapter, the importance of śālagrāma is also said.</p>
<blockquote>
<ol start="21">
<li><p>The disc born (i.e. found) in Dvaravati and the stone born (i.e. found) in Gandaki, destroy in a moment men's sins earned during a hundred existences. Even if a man would have committed a thousand sins, he would be purified by drinking the water of (i.e. flowing from) a śālagrāma. </p></li>
<li><p><strong>ब्राह्मणः क्षत्रियो वैश्यः शूद्रो वेदपतिस्तथा</strong> ।<br>
शालग्रामं पूजयित्वा गृहस्थो मोक्षमाप्नुयात् ॥ </p>
<p><strong>A brahmana, ksatriya, vaiśya or śudra householder, who is on the path of the Vedas (i.e. behaves according to the Vedic injunctions)</strong>, would obtain salvation on worshipping a śālagrāma.</p></li>
</ol>
</blockquote>
<p>However, the worship of śālagrāma is mostly done by those who have a tradition of worship among them. We should be of good conduct and very pious while worshipping a śālagrāma because it is considered form of Lord Viṣṇu. </p>
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<p>Although Ramayan and Mahabharat are historical, are they most likely paraboles which have spiritual meanings attached to them? (A ‘parabole’ is a ‘casting/setting side by side’—using Latin-derived morphs an ‘apposition’ or ‘adjacency’. In rhetoric, it is a comparison, which sets two terms side-by-side; later it denotes a fiction which is ‘set beside’ and parallels (‘lies next to’) reality.) P.S. A humble request can people please not edit my question as it chances the meaning? I meant parabole and not parable. Thank you.</p>
| 22074 | 22069 | 7 | 2 | 22069 | 7 | Are Ramayan and Mahabharat parabols? | 3 | 22074 | <p>Swami Vivekananda explained the life cycle of people by giving the example of Ramayana.</p>
<p>Complete Works/Volume 5/<a href="https://en.wikisource.org/wiki/The_Complete_Works_of_Swami_Vivekananda/Volume_5/Sayings_and_Utterances" rel="noreferrer">Sayings and Utterances</a>:</p>
<blockquote>
<p>Shri Râma was the Paramâtman and that Sitâ was the Jivâtman, and each man's
or woman's body was the Lanka (Ceylon). The Jivatman which was enclosed in
the body, or captured in the island of Lankâ, always desired to be in affinity
with the Paramatman, or Shri Rama. But the Râkshasas would not allow it, and
Rakshasas represented certain traits of character. For instance, Vibhishana
represented Sattva Guna; Râvana, Rajas; and Kumbhakarna, Tamas. Sattva
Guna means goodness; Rajas means lust and passions, and Tamas darkness,
stupor, avarice, malice, and its concomitants. These Gunas keep back Sita, or
Jivatman, which is in the body, or Lanka, from joining Paramatman, or Rama.
Sita, thus imprisoned and trying to unite with her Lord, receives a visit from
Hanumân, the Guru or divine teacher, who shows her the Lord's ring, which is
Brahma-Jnâna, the supreme wisdom that destroys all illusions; and thus Sita
finds the way to be at one with Shri Rama, or, in other words, the Jivatman finds itself one with the Paramatman. </p>
</blockquote>
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<p>There are many verses in the Srimad Bhagavatam and the Brahma-Vaivarta Purana which are used by Krishna-centric Vaishnava traditions to show that Lord Krishna is the source of all incarnations, including of Lord Vishnu. Some of such verses are: </p>
<blockquote>
<p><em>ete cāṁśa-kalāḥ puṁsaḥ <strong>kṛṣṇas tu bhagavān svayam</strong> indrāri-vyākulaṁ
lokaṁ mṛḍayanti yuge yuge</em> (Srimad Bhagavatam 1.3.28)</p>
<p><strong>English Translation</strong>: All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, <strong>but Lord Śrī Kṛṣṇa is the original Personality of Godhead</strong>. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.</p>
<hr>
<p><em>narayanas tvam na hi sarva-dehinam
atmasy adhisakhila-loka-saksi
<strong>narayano ’ngam</strong> nara-bhu-jalayanat
tac capi satyam na tavaiva maya</em> (Srimad Bhagavatam 10.14.14)</p>
<p><strong>English Translation</strong>: Are You not the original Narayana, O supreme controller, since You are the Soul of every embodied being and the eternal witness of all created realms? Indeed, <strong>Lord Narayana is Your expansion</strong>, and He is called Narayana because He is the generating source of the primeval water of the universe. He is real, not a product of Your illusory Maya.</p>
</blockquote>
<p>I am not mentioning the verses from the Brahma-Vaivarta Purana as there are too many to quote. </p>
<p>In addition to the these two Puranas, Gaudiya Vaishnavas use the Brahma Samhita, the famous text containing Lord Brahma's prayers to Lord Krishna that was discovered by Chaitanya Mahaprabhu in Adi-Keshava Temple, to reiterate their point of Lord Krishna to be the Original Supreme Personality of Godhead.</p>
<p>So are there any scriptures which say Lord Rama is the source of all incarnations? I have heard that Ramanandi Vaishnavas believe Lord Rama to be the source of all incarnations. Do they have any scriptural evidence to support their view?</p>
| 22094 | 22093 | 25 | 2 | 22093 | 21 | Are there any scriptures that portray Lord Rama to be the source of all incarnations including Lord Vishnu? | 7 | 22094 | <p>Yes, there are scriptures that are used by Ramanandi Vaishnavas to support their claim of Lord Rama being the Original Supreme Personality of Godhead.</p>
<blockquote>
<p><strong><em>raghavasya guno divyo mahavisnuh svarupavana</em></strong> ।</p>
<p><em>vasudevo ghanibhutastanutejah sadasivah</em> ।।</p>
<p><em>matsyasca ramahrdayam yogarupi janardanah</em> ।</p>
<p><em>kurmascadharasaktisca varaho bhujayorbalam</em> ।।</p>
<p><em>narasimho mahakopo vamanah katimekhala</em> ।</p>
<p><em>bhargavo jamnghayorjato balaramasca prsthatah</em> ।</p>
<p><em>bauddhastu karuna saksat kalkiscittasya harsatah</em> ।।</p>
<p><em>krsnah srrngararupasca vrndavanavibhusanah</em> ।।</p>
<p><strong><em>aite camsakalah sarve ramo brahma santanah</em></strong> । (<strong>Sudarshana Samhita 1-5</strong>)</p>
<p><strong>English Translation</strong>: <strong>When the infinite divine auspicious qualities of Lord Rama takes form, He becomes MahaVishnu</strong>. Shri Rama's auspicious condensed divine splendour is Lord Vasudeva. Matsya avatara appeared from Shri Rama's heart, Kurma avatara is the manifestation of His support-power. Varaha is the manifestation of His arm's strength. Lord Narasimha appears from His anger, Lord Vamana from His waist, Lord Parashurama appears from His thigh, Buddha from His compassion, Kalki appears from His delight and the Vrindavana-Vihari Shri Krishna Himself is His Shringaar Swaroopa. <strong>Thus, all these incarnations are are either plenary portions or portions of the plenary portions of Lord Rama and Lord Rama is the origin, the eternal Brahman and the original Supreme Personality of Godhead Himself.</strong> </p>
<hr>
<p><strong><em>yatha sarvavataranamavatari raghuttamah</em></strong> ।</p>
<p><em>tatha strotasam saumya pavini sarayu sarita</em> ।। (<strong>Agastya Samhita, Uttara-Khanda</strong>)</p>
<p><strong>English Meaning</strong>: Shri Rama, the best among the Raghus, <strong>is the original Supreme Personality of Godhead, among all the incarnations</strong>; in the same way as the divine river Sarayu is the greatest among all rivers.</p>
<hr>
<p>avatarastu bahavah kala amsavibhutayah ।</p>
<p><strong><em>ramodhanurdharah saksat sarveso bhagavan svayam</em></strong> ।। (<strong>Shiva Samhita</strong>)</p>
<p><strong>English Translation</strong>: Various incarnations are either plenary portions or portions of the plenary portions of the Lord, <strong>but Lord Rama who wields the bow is the God of all Gods and the original Supreme Personality of Godhead Himself</strong>.</p>
<hr>
<p><strong><em>purnopurnavatarasca syamoramoraghuttamah</em></strong> ।</p>
<p><strong><em>amsanrsimhakrsnadyah raghavobhagavansvayam</em></strong> ।। (<strong>Yajnavalkya Samhita</strong>)</p>
<p><strong>English Translation</strong>: <strong>Lord Rama is the best among the Raghus is the original Supreme Personality of Godhead and also a complete incarnation. Narasimha, Krishna and others the plenary portions of Raghava, the original Supreme Personality of Godhead.</strong> </p>
<hr>
<p><strong><em>nārāyaṇō'pirāmāṃśaḥ-śaṅkhacakragadādharaḥ</em></strong>॥ (<strong>Varaha Samhita</strong>)</p>
<p><strong>English Translation:</strong> Lord Narayana, the wielder of Shankha, Chakra, Gada and Padma <strong>is the first manifestation of Bhagavan Shri Rama.</strong></p>
</blockquote>
<p>Source: <a href="http://lordrama.co.in" rel="noreferrer">http://lordrama.co.in</a></p>
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<p>I was going through the Wikipedia article on <a href="https://en.wikipedia.org/wiki/Succubus" rel="nofollow noreferrer">succubus</a> where I found Yakshinis being referred to be succubi in Hindu tradition:</p>
<blockquote>
<p>In India, the succubus is referred to as Yakshini and are mythical beings within Hindu, Buddhist, and Jain mythology. Yakshinis are the female counterpart of the male Yaksha, and they are attendees of Kubera, the Hindu god of wealth who rules in the mythical Himalayan kingdom of Alaka. They are the guardians of the treasure hidden in the earth and resemble fairies. Yakshinis are often depicted as beautiful and voluptuous, with wide hips, narrow waists, broad shoulders, and exaggerated, spherical breasts.</p>
</blockquote>
<p>Is Wikipedia correct in saying that Yakshinis are succubi? I am asking this because I have found Wikipedia to be a not very reliable source in the past.</p>
<p>Note: For those of you who are not aware of what a succubus is, it is a supernatural entity in Western esoteric traditions, that takes form of a woman to seduce men, usually through sexual activity. Also keep in mind that Succubi is the plural of succubus.</p>
| 22117 | 22096 | 6 | 2 | 22096 | 4 | Are Yakshinis succubi? | 3 | 22117 | <p>I think wikipedia is wrong in this case. Let me explain:</p>
<p>The closest archetype in Hinduism to the western concept of Succubus seems to be Apsaras or Water-Nymphs. Scriptures abound with examples of Apsaras distracting Rishis in their tapas by employing sexual tactics<sup>1</sup>. An example that springs to mind is <a href="http://www.sacred-texts.com/hin/m01/m01073.htm" rel="nofollow noreferrer">Viswamitra-Menaka encounter</a>.</p>
<p><sub>1. Many a time they are sent by Gods such as Indra who fear the power/release mortals gain via Tapasya</sub></p>
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<p>The Danavas and Daityas are referred to as Asuras in the Puranas but in The Vedas many Devas are also referred as Asuras.</p>
<blockquote>
<p>May the golden-handed, life-bestowing, well-guiding, exhilarating and affluent <strong>Savitri [Asura]</strong> be present;
for the deity, if worshipped in
the evening, is at hand, driving away Rakshasas and Yatudhanas.(Rig Veda 1.135.10)</p>
</blockquote>
<p>Even Devas like Indra, Agni, Varuna, Rudra (Shiva) are often called Asuras in the Vedas especially in Rig Veda.</p>
<p>So what does the word Asura mean in the Vedas?</p>
| 22143 | 22128 | 16 | 2 | 22128 | 10 | What does the word 'Asura' mean in the Vedas? | 5 | 22143 | <p>The word Asura has 2 meanings in the text Rig Veda
In positive sense and negative sense.</p>
<p>The word asa means breath and the word Asura would mean who has his strength in the breath or who is the possessed of breath (the meaning given by yaksha nirukta).That means an asura is someone who is posser of breath that he could perform Great actions by his power or a very powerful supreme Being.</p>
<blockquote>
<p>For they are <strong>Asuras</strong> of Gods, the friendly make, both of you, our lands exceeding fruitful.(Rig Veda 7.65.2)</p>
</blockquote>
<p>Here Varuna Mirta as called asuras as they are very powerful beings and similiarly powerful deities like Rudra(Shiva),Indra,Agni have been called asuras.</p>
<p>Asuras in negative sense is also discribed in vedas like yajur Veda tattireya samhita kanda 2 Prapathaka 4.3</p>
<blockquote>
<p>The <strong>gods</strong> and the <strong>Asuras</strong> were in conflict; </p>
</blockquote>
<p>Gods means devas and yajurveda provides further detail of the fight between devas and asuras.also in Rigveda asuras have negative meaning like</p>
<blockquote>
<p>BRING song and hymn to Agni, <strong>Asura-slayer, enlightener of all and thought</strong>-bestower.(Rig Veda 7.13.1)</p>
</blockquote>
<p>Here Agni deva has called the asuravan which means asura slayer </p>
<blockquote>
<p>This prelude of my speech I now will utter, whereby we Gods may quell our <strong>Asura foemen.</strong>(Rig Veda 10.53.4)</p>
</blockquote>
<p>Here Agni deva says that may we defeat our foeman that is the asuras.</p>
<blockquote>
<p>Radiant, as high Truth, cherished, best at winning strength, Truth based upon the statute that supports the heavens,
He rose, a light, that kills Vṛtras <strong>and enemies, best slayer of the Dasyus, Asuras, and foes.</strong></p>
</blockquote>
<p>Here Surya deva has said to slay the Asuras.</p>
<p>Finally,the word 'Asura' in the Vedas means possessed of breath or very powerfull beings and it also means the diffearent class of beings who quarell with the Devas as discribed in Brahmans and Puranas.</p>
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<p>Rigveda I.32 gives a detailed account of famous Indra and Vritra battle. After killing Vritra and his mother Danu, however, Indra flees the battle scene.</p>
<p><strong>I.32</strong> </p>
<blockquote>
<ol start="14">
<li>Whom did you see, Indra, as the avenger of the serpent when fear came
into your heart after you smashed him, and when you crossed over the
ninety-nine flowing rivers, like a frightened falcon through the airy
realms?</li>
</ol>
</blockquote>
<p>Now, IV.18 might give one hint why did he flee because after he <a href="https://hinduism.stackexchange.com/questions/19847/did-indra-kill-his-father-by-throwing-him-down-from-heaven">killed his father</a> someone was about to dishonor his mother</p>
<p><strong>IV.18</strong></p>
<blockquote>
<ol start="11">
<li>And his mother followed the track of the buffalo, (thinking,) “Yonder gods are abandoning you, my son.” Then Indra said as he was
about to smash Vritra: “Viṣṇu, my companion, stride out widely.”</li>
<li>Who made your mother a widow? Who tried to smash you as you lay, as you wandered? What god was merciful toward you when you destroyed
your father, having grasped him by the foot?</li>
<li>[Indra:] Out of need I cooked for myself the entrails of a dog. I found none who was merciful among the gods. I saw his wife being
dishonored. Then the falcon carried the honey here to me.</li>
</ol>
</blockquote>
<p>I suppose, Indra became weak and started to lose his strength that's why he cooked dog meat. He gained strength after drinking the Soma stolen by the falcon from the heaven which I asked <a href="https://hinduism.stackexchange.com/questions/21858/what-is-the-story-of-krishanu-the-archer">here</a> </p>
<p>Now here is what I want to ask if we have puranic accounts of:</p>
<ol>
<li>Do we know in details what made Indra fleed the battle scene since he was a winner</li>
<li>Out of need, why did he cook dog meat. Is there any significance here.</li>
</ol>
| 22161 | 22146 | 5 | 2 | 22146 | 6 | Why did Indra flee after slaying Vritra and why did he cook dog meat? | 3 | 22161 | <p>Let us begin with the beginning. RV.1.32 (14)- "aher yatar kam pashya Indra hridi"(after seeing Ahi (Vritra)reduced Indra by heart)"yat te jaghnuso bhir gachchat" (there you killed those fleeing by fear)</p>
<p>"Nav cha yan navati cha sravanti"(those nine and ninety (water sources)are flowing) "shyeno na bhito ataro rajansi" (shyena (Indra ) has broken by moving around the dominion).</p>
<p>Thus we find here in the first line " yat te jaghnuso bhir gachchat" that Indra killed those fleeing away by fear and not that Indra became fearfull and fled himself.This mis-interpretation was carried into later scripture to justify that Indra flew away for the commiting sin of 'Brahma Hatya'.</p>
<p>Second RV.4.18 (11-13)
The interpretation of hymn(11) is almost right except that term Mahish is an adjective for Indra's mother thereby meaning a dominant lady and not as 'trail of buffalo'.</p>
<p>The hymn (12) could also be interpreted differently as " who can make your mother widow in this circle of habitation, who can kill you while you wander around; who can be more merciful than you among gods,by moving forward you minimised (the importance of) your father (ancestor) while moving on their foot- print. Here the term 'prakshina' does not mean killing.</p>
<p>The hymn (13) is the narration by Gautama Rishi of his own condition. Almost all translators agree on this point. I can't think of any translator who can put Indra in bracket before the translation.However the translation is good enough except the last para where translator misses to point out who sent Madhu through shyena and it is 'madhva jabhar'(Indra knowing). Thereby meaning that after knowing the condition of Rishi Indra sent madhu(honey) through Shyena.</p>
<p>The hymn (13) could be the root of the later myth that Indra defiled Rishi Gautama's wife Ahilya.</p>
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<p>Agni is called twice born in RigVeda </p>
<blockquote>
<p>abhi dvi janma tri rochanani vishva rajansi shushuchano asthat |<br>
hota yajistho apam sadhaste".(RV.1.149.4) -</p>
</blockquote>
<p>Griffith translates as -'He, doubly born, hath spread in his effulgence through the three luminous realms, through all the regions,Best sacrificing Priest where waters gather.</p>
<p>However, in Hinduism Brahmins and Kshatriyas are called 'twice born. My question is why Agni is called twice born in RigVeda at the first place. Secondly, is there any co-relation between the two different designation of 'twice born'?</p>
| 22209 | 22166 | 7 | 2 | 22166 | 3 | Why Agni is called 'twice born' in Rigveda? | 3 | 22209 | <p>Agni is twice born in RigVeda</p>
<ol>
<li><ul>
<li>the second birth is the ritual fire and household fire ("<em>sva adhvaro raja visham athiti"</em> RV.2.2(8) - king of the ritual pole and guest of the village). This is the Agni produced by human effort as explained by @Swift Pushkar above.</li>
</ul></li>
</ol>
<p>Rishi Angira was first to worship Agni as deva - "</p>
<blockquote>
<p>tvam Agne prathamo Angira Rishih devo devanam bhavah shivam</p>
</blockquote>
<p>sakha*"RV.1.31(1) -you Agni became the god of Angira Rishi for the first time,(then) became the blissful friend of all gods.</p>
<p>Gods not only worshiped Agni but also excelled in its use as war technology while anti-god people still considered it as an illusion -</p>
<blockquote>
<p>"Ime naro Vritra hatyeshu shura adevi bhir santu maya*"RV.7.1(10)</p>
</blockquote>
<ul>
<li><p>for these people (Agni) is a great warrior after killing of Vritra, for anti-god people it is a Maya.</p>
<ol start="2">
<li>The first birth of Agni is natural one. RigVeda is unequivocal in stating that Agni is present here since the origin of the world and he knows the birth of human and gods - </li>
</ol></li>
</ul>
<blockquote>
<p>"aa devyani vrata chikitwana manushsya jansya janm*"RV.1.70(1)</p>
</blockquote>
<ul>
<li>come (Agni) to the realm of gods having knowledge of the birth of humans.</li>
</ul>
<p>On the question how Agni came into being at the first time, RigVeda provides varied answers. One can trace the birth of Agni from water,air,outer space(vyom) up to 'not born' (aja) at all. But Vishwamitra Gathin holds a most scientific cognition in describing the birth of Agni from Sun - </p>
<blockquote>
<p>"yat Asurasya jattarat ajayat*" RV.3.29(14)</p>
</blockquote>
<ul>
<li>here (Agni) is born out of the abdomen of Asura. Asura could mean Sun in RigVda I have explained <a href="http://hinduism.stackexchange.com/questions/22128/what-does">elsewhere</a>. Indeed, our ancestors were great 'watchers'.</li>
</ul>
<p><strong>Thus, Agni is twice born in the sense the first is the natural birth and the second is the birth from human effort.</strong> Similar idea was applied to human society in Hinduism through <em>" the sanskara of yajyopavit "</em>-after which a child is exposed to wider social world and sent to Gurukula.</p>
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<p>I have no quotes but recently many misconceptions and questions have arised in my mind by watching two Tv serials. Devon Ke Dev Mahadev (2012) and Sankat mochan mahabali hanuman (2016). Both of them depict Bali as being present during the Samudra Manthan. now the reason i am asking this question is because of the chronology the timeline seems to not make any sense. How can Vali be present during the 2nd Avatar of Vishnu (Kurma during Samudra Manthan) when he himself is the grandson of Prahlada?</p>
<ol>
<li>Samudra Manthan, second avatar of Vishnu, Bali is present and talks to Mohini</li>
<li>Birth of Hiranyaksha (great grand-uncle of Bali)</li>
<li>Birth of Hiranyakasipu (great grandfather of Bali)</li>
<li>Hiranyaksha adopts Andhaka </li>
<li>Varaha (3rd AVATAR OF VISNU) kills Hiranyaksha</li>
<li>Hiranyakasipu (great-grandfather of Bali) performs penance to Brahma and wins boons</li>
<li>Prahlada (grandfather of Bali) is born</li>
<li>Narasimha (4th avatar of Visnu) kills Hiranyakasipu</li>
<li>Birochan (father of Bali and son of Prahlada) is born</li>
<li>Bali is present during the 5th avatar of Vishnu (Vamana) and loses all of his land.</li>
</ol>
<p>Does it make any sense? Can someone tell me the truth? </p>
| 22205 | 22200 | 6 | 2 | 22200 | 7 | Was Daitya king Bali present during the Samudra Manthan? If so then how was it possible? Please check the details | 3 | 22205 | <p>Yes, Bali was there during the churning of the ocean. He led the rakshasas during the churning. He took the Uccaiḥśravā, the white horse generated from the milky ocean. </p>
<blockquote>
<p>tata uccaiḥśravā nāma hayo ’bhūc candra-pāṇḍuraḥ |<br>
tasmin baliḥ spṛhāṁ cakre nendra īśvara-śikṣayā || </p>
<p>Thereafter, a horse named Uccaiḥśravā, which was as white as the moon, was generated. Bali Mahārāja desired to possess this horse, and Indra, the King of heaven, did not protest, for he had previously been so advised by the Supreme Personality of Godhead. <a href="https://www.vedabase.com/en/sb/8/8/3" rel="noreferrer">[Śrīmad-Bhāgavatam 8.8.3]</a></p>
</blockquote>
<p>It makes sense because the Kurma avatara was not the second incarnation of Vishnu. The famous order of the Vishnu's ten incarnations famously known as Dashavatar which is publicised is as follows: </p>
<p>Matsya, Kurma, Varaha, Narasimha, Vamana, Parashu Rama, Bala Rama [in some versions, he is placed with Buddha], Krishna, Buddha, Kalki.</p>
<p>But, on the contrary, the order is not right. Also there are infinite incarnations of Lord Vishnu. We don't know all the incarnations. This is what Krishna Paramatma says in Bhagavad Gita. </p>
<blockquote>
<p>bahūni me vyatītāni janmāni tava cārjuna |<br>
tānyahaṃ veda sarvāṇi na tvaṃ vettha parantapa || 5 ||</p>
<p>Many, many births both you and I have passed. I can remember all of them, but you cannot, O subduer of the enemy. </p>
</blockquote>
<p>Similarly, in the Śrīmad-Bhāgavatam, Canto 1 chapter 3. </p>
<blockquote>
<p>अवतारा हि असङ्ख्येया हरेः सत्त्व-निधेर् द्विजाः<br>
यथाविदासिनः कुल्याः सरसः स्युः सहस्रशः</p>
<p>avatārā hi asaṅkhyeyā hareḥ sattva-nidher dvijāḥ<br>
yathāvidāsinaḥ kulyāḥ sarasaḥ syuḥ sahasraśaḥ</p>
<p>O brāhmaṇas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.</p>
</blockquote>
<p>There are <a href="https://hinduism.stackexchange.com/a/19959/5212">24 important incarnations</a> mentioned in the Śrīmad-Bhāgavatam. Garuda Purana mentions other incarnations besides these. </p>
<p>Now, the chronological order of Dashavatara is mentioned in <a href="https://hinduism.stackexchange.com/a/21996/5212">this</a> answer by <a href="https://hinduism.stackexchange.com/users/3500/the-destroyer">TheDestroyer</a> where manvantaras are also described. </p>
<p>The chronological order of the incarnations(in present Sweta Varaha Kalpa) mentioned in the question are: </p>
<ul>
<li><p>Varaha - At beginning of Varaha Kalpa to rescue the earth and also to slay Hiranyaksha.</p></li>
<li><p>Narasimha - Tamasa Manvantara i.e., fourth manvantara. </p></li>
<li><p>Kurma - Chakshusha Manvantara i.e., sixth manvantara</p></li>
<li><p>Mohini - Chakshusha Manvantara i.e., sixth manvantara</p></li>
<li><p>Vamana - Vaivasvata Manvantara i.e., seventh manvantara. </p></li>
</ul>
<p>I think it makes sense now. </p>
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<p>Goddess Ambika is considered the wife of Lord Shiva but here Yajurveda calls Devi Ambika the sister of Lord Shiva: </p>
<blockquote>
<p>एष ते रुद्र भाग: सह <strong>स्वस्त्राम्बिकया</strong> तं जुषस्व स्वाहैष ते रुद्र भाग S
आखुस्ते पशु:।।57।।</p>
<p>Rudra, this is thine allotted portion. With <strong>Ambika thy sister</strong> kindly take it. This, Rudra, is thy share, the rat thy victim. (Shukla Yajurveda 3.57)</p>
</blockquote>
<p><strong>So why in this verse Devi Ambika is called sister of Lord Shiva?</strong></p>
<p><strong>Is the translation of this verse correct?</strong></p>
| 48076 | 22204 | 10 | 2 | 22204 | 1 | Why is Devi Ambika called Lord Shiva's sister in Yajurveda? | 5 | 48076 | <p>First, we have to understand who is the feminine version of Rudra? Maruts are also said to be the children of Rodasī (consort of Rudra) and the same hymn distinctly addresses Rudra as their father RV5.57. Rudra is not necessarily a single entity or a group because of the unique nature of Rudra to manifest across various concepts and divinities.Please note that the term trayambakam, with regard to appearance, means three eyes. With regard to nature, ambaka means Ritu (season) and Ambikā represents Autumn or harvest season. Amba+ka also means mother and sister. Ambika is given to Devi Parvati as her title because She is the Pāraśakti. If you check Durga Suktam of Rig Veda you will see that, all that is śakti is She, all reality and creation are Her, all Maya is her, all that is feminine (not just biological) is Her, like Land, rivers, seasons, dawn (Uṣas) prapancha, jagath is her. Why?</p>
<blockquote>
<p>वागर्थाविव संपृक्तौ वागर्थप्रतिपत्तये । जगतः पितरौ वन्दे
पार्वतीपरमेश्वरौ ।। “I bow to the mother and the father of the world,
Pārvatī and Parameśvara (Ṥiva), who are inseparably conjoined, just
like a word and its meaning are inseparably conjoined for the purpose
of comprehension.” ~Raghuvansham by Kalidas</p>
</blockquote>
<p>Similarly, Śrī Adi Śankaracharya said:</p>
<blockquote>
<p>माता च पार्वती देवी पिता देवो महेश्वरः बान्धवाः शिवभक्ताश्च स्वदेशो
भुवनत्रयम् My mother is Devi Parvati, my father is the divine
Maheśvaram (the supreme authority); all who worship the ever
auspiciousness (Śiva) are my relatives, in this land and all the three
worlds. ~Annapurāstakam by Śrī Adi Śankaracharya</p>
</blockquote>
<p>Can the above be backed by Vedas? Sure, here is the answer:</p>
<blockquote>
<p>भुवनस्य पितरं गीर्भिराभी रुद्रं दिवा वर्धया रुद्रमक्तौ ।बृहंतमृष्वमजरं
सुषुम्नमृधग्घुवेम कविनेषितासः ॥ Of all dimensions/celestial mansions
(भुवन) are your progeny (गर्भिन्) and you the father/source (पित), oh
Rudra (रुद्र), by day/dawn (दिवा) and by dusk/night ( रुद्रमक्तौ ) you
encompass (वर्ध) | Oh great and honorable and timeless/ageless
(बृहंतमृ + ऋष्व + अजरं), most gracious(सु-सुम्न), unconditional one,
we/rishis sing our poetic hymns (कविने) to the Supreme
(इषितासः/iṣitāsaḥ). RV6.49.10</p>
<p>सथिरेभिरङगैः पुरुरूप उग्रो बभ्रुः शुक्रेभिः पिपिशेहिरण्यैः |ईशानादस्य
भुवनस्य भूरेर्न वा उ योषद रुद्रादसुर्यम || You are well/completely
(अङ्ग) established/sustainer (स्थिरेभिः) with multiple/diverse forms
(पुरुऽरूपः), You are fierce (उग्रः), yet pure and luminous
(शुक्र+भिः), with reddish brown and tawny hue (बभ्रु),
all-encompassing (पिपि+श) brilliance (हिरण्यैः) | You are the
sovereign authority (ईशानात्) of all realms/worlds (भुवनस्य), oh Great
one (भूरि), You Rudra (रुद्रा +त्) the Divine spiritual head(सुर्यम्)
RV 2.33.9 Please note: अङ्ग here is not hands or fingers but is a
stressing adjective refers to Confirmation or solicitation. शुक्र
means clear/white/opaque, hence the name śukreśvara linga of
Varanasi.सुर्यम् means Godhead Rig Vedā 2.33.9/6.49.10</p>
<p>Oh Prajāpati, none other than thee to comprehend all that is created
and its forms, to fulfill our heart’s desire; I offer my oblations to
thee, your father and your sire is thy? Praise to that Rudra, the
abode/lord of all riches, most vital supreme of names, I offer my
oblations to thee! Sukla Yajur Vedā Vājasaneyi Saṃhitā 10.20</p>
</blockquote>
<p>The above gave rise to sloka 4, Chap 3 in the Svetasvatara Upaniṣhad (one of the 18 primary Upaniṣhads):</p>
<blockquote>
<p>यो देवानां प्रभवश्चोद्भवश्च विश्वाधिपो रुद्रो महर्षिः।हिरण्यगर्भं
जनयामास पूर्वं स नो बुद्ध्या शुभया संयुनक्तु॥ He is (यो) the
creator/source (प्रभव) of the emergence (उद्भवः) of all
Deva’s/Divinity (देवा+नां) and the highest of Rishis (महर्षिः) and the
supreme owner over entirety ( विश्व+अधिपो ). He is the cause of time
(जनया+अमस) to the brilliant/golden womb/the source of creation
(हिरण्यगर्भं), prior (पूर्वं) to celestial heavens and us (स – नो) and
the one only (शुभया) to bestow/endow (संयुनक्त+ उ) knowledge and
intelligence (बुद्ध्या) Svetasvatara Upaniṣhad 3.2</p>
</blockquote>
<p>So, as we can see, companion (partner) or the one who comes along (sister) are more human and bilogical terms and after reading the above such translations shouldn't be take literally and be lowered to mere biological (flesh/blood) relations.</p>
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<p>How to please Lord Shiva to get grace? Please enumerate simple & practical ways by which he becomes pleased & showers grace. </p>
| 22495 | 22231 | 17 | 2 | 22231 | 11 | How to please Lord Shiva to get grace? | 4 | 22495 | <p>In <a href="https://www.kamakoti.org/kamakoti/kurmapurana/bookview.php?chapnum=16" rel="noreferrer">this Kurma Purana chapter</a>, Lord Shiva prescribes Bhakti or devotion as the best means of achieving his grace.</p>
<blockquote>
<p>Parama Shiva asserted:</p>
<p>Naaham Tapobhirvividhairna Daanena na cheyjyayaa |<br> Shakyo hi
Purushair jaaturmutey Bhaktiamanuttamaam ||</p>
<p>....</p>
<p>I am always realisable by Bhakti or Pure Devotion and not necessarily
by Tapasya, Daana or Charity and Yagnaas!.</p>
</blockquote>
<p>He further elaborates what is required of his devotees as follows:</p>
<blockquote>
<p>Na madbhaktaa vinashyanti madbhaktaa veeta kalmashaah |<br> Aadaavetat
pratigjaanam na mey bhaktah pranashyati ||<br> Patram Pushpam Phalam
toyam madaaraadhana kaaranaat |<br> Yo mey dadaati niyatah sa
meyBhaktah Priyomatah ||<br></p>
<p>..........</p>
<p>My Bhaktaas would never be destroyed nor harmed but would be washed
off their sins as I took a vow that my Bhaktas are protected. Bhaktas
are merely required to perform my Puja with utmost sincerity and offer
leaves, flowers, fruits and even water as I would be pleased.</p>
</blockquote>
<p>There seems to be some other methods too. Since this is from a Purana, and since Puranas are Bhakti-Pradhana (as is evident from the word's Nirukti as given by Lord Shiva in the Kularnava Tantram), hence it is natural to expect that devotion will be emphasized in them.</p>
<p>So, I may update the answer later with quotes from other kinds of scriptures.</p>
|
|
<p>As Ravan had 10 heads, Does each head have individual names? Did Ravana got all names for his heads? </p>
<p>How he had got 10 heads?</p>
| 22250 | 22248 | 10 | 2 | 22248 | 12 | How did Ravan get 10 heads? What are the names of those heads? | 3 | 22250 | <p>Ravana was born with ten heads. </p>
<p>His birth is mentioned in the <a href="http://ancientvoice.wikidot.com/src-vrm:ram7-9" rel="noreferrer">Chapter 9 of Uttara Kanda</a>
Uttara Kanda of Ramayana as well as <a href="https://hinduism.stackexchange.com/a/2324/5212">this</a> answer by user <a href="https://hinduism.stackexchange.com/users/36/keshav-srinivasan">Keshav Srinivasan</a>. It is written that he was born with ten heads. From </p>
<blockquote>
<p>Having been thus accosted, the girl, O Rama, after a length of time brought forth a very terrible and hideous offspring having the form of a Raksha, <strong>having ten necks</strong>, furnished with large teeth, and resembling a heap of collyrium, with coppery lips, twenty arms, huge faces, and flaming hair. On his having been born, jackals with flaming mouths and other ferocious beasts began to gyrate on the left. And that god showered down blood ;and the clouds uttered forth harsh sounds.</p>
</blockquote>
<p>The names of the ten heads are not mentioned in the Uttara Kanda or Ramayana. I presume that there are no names to them. </p>
<p>Due to these ten heads, he got the names 'Dashagriva', 'Dashakantha', 'Dahsaanana'. As he was a descandant of Pulastya Brahma, he was also called as 'Paulastya'. </p>
<p>The name Ravana is given by Lord Shiva when he tried to uplift the mount Kailasa. It is from <a href="http://ancientvoice.wikidot.com/src-vrm:ram7-16" rel="noreferrer">chapter 16</a> of Uttara Kanda which is also explained in <a href="https://hinduism.stackexchange.com/a/20188/5212">this</a> answer by user <a href="https://hinduism.stackexchange.com/users/7075/arya">Arya</a>.</p>
<blockquote>
<p><strong>And as in consequence of thy arms having been hurt by the mountain, thou hast uttered a terrific yell, which struck horror unto the three worlds and put them shaking, therefore, O King, thy name shall be Ravana. And Devas and men and Yakshas and others living on earth shall call thee Ravana terror to creatures</strong>. So, O Paulastya, which way thou wishest, and permitted by me, O Lord of Rakshasas, go thou.</p>
</blockquote>
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<p>While reading the article <a href="http://www.kamakotimandali.com/blog/index.php?p=1370&more=1&c=1&tb=1&pb=1" rel="nofollow noreferrer">"Bhoga, Moksha and Jivanmukti in Tantra"</a> on Kamakotimandali, i was surprised to know that in one of his works Adi Shankara said "Women are like the gates to hell".</p>
<p>I want to know what the context of the discussion was that led him to say so?</p>
<p>Some relevant portions from the article:</p>
<blockquote>
<p>The Jīvanmukta in the Tantric tradition behaves in the world in a
positive way. He loves all as his own self, and enjoys the worldly
objects in an unattached manner like śrī kṛṣṇa. For him the world is
the free manifestation or play of his own Self. He is in perfect
identity with all. The Advaitin, because he has a negative attitude
towards the world, finds difficulty in adjusting the Jīvanmukta in the
world.</p>
<p>In the Tantric tradition we find a positive and respectful attitude
towards the world and worldly values. The things of the world are
accepted and worshipped as śiva. Material wealth, for example, is
taken to be the Goddess Lakṣmī, a form of the divine śakti. The
natural desires and vṛttis of mind are accepted as sparks of the
divine śakti. The Sāttvic, Rājasic and Tāmasic vṛttis are respectively
symbolized and worshiped as Goddesses Sarasvatī, Lakṣmīand Kālī. A
girl or a woman would be regarded as the Devī Herself. This is
diametrically opposed to the negativist’s attitude towards the woman,
which says (praśnottarī attributed to Shankaracharya):</p>
<p><strong>dvāraṃ kimekaṃ narakasya nārī | ‘What is the door to hell? It is the woman’.</strong></p>
<p>To regard the woman as the door to hell, as the verse suggests, is the
height of the vanity and hypocrisy of man; psycho-analytically
speaking it is a psychological situation of self-deception. By
condemning the woman, man actually condemns his own self, the sexual
self.</p>
</blockquote>
<p>The article also mentions the name of the work viz- "Prashnottari".</p>
| 22259 | 22253 | 7 | 2 | 22253 | 7 | What is the context of Adi Shankara's statement "Woman is the gateway to hell" found in his work Prashnottari? | 3 | 22259 | <p>The question and answer quoted in the article is in the book <a href="https://archive.org/details/in.ernet.dli.2015.343672" rel="noreferrer"><strong>Mani Ratna Mala</strong> </a>
which is said to be the work of Shree Adi Shankaracharya. Translated by by Paramhans, Swami Yoganand. Shloka no. 3</p>
<p>This book is in the question and answers , asked by Shishya and answers given by Guru.</p>
<p>This is the whole verse.</p>
<blockquote>
<p>संसार ह्रुत्कस्तु निजात्म बोध : | <br> को मोक्ष हेतु: प्रथित: स एव
|| <br>
<strong>द्वारं किमेक नरकस्य नारी |</strong> <br> का सर्वदा प्राणभृतामहींसा ।।3।। <br></p>
<p>Samsara Hrutkastu Nijatma Bodha <br> Ko Moksha Hetuhu Prathitaha sa
eva<br>
<strong>Dwaram Kimekam Narasya Nari</strong> <br> Ka Sarvada PranaBhrutaMahimsa <br></p>
<p>Shishya - Who takes us beyond Sansara ? <br> Guru - The realisation
of self takes one beyond samsara and the person then gets detached
from Samsara. i.e. Atma Bodha. <br></p>
<p>Shishya - What is the Root Cause of Moksha? <br> Guru- The famous
Atma Bodha OR self realisation is. <br></p>
<p><strong>Shishya - What is the gate to hell.? <br> Guru - Women is gate of hell. <br></strong></p>
<p>Shishya - What facilities us with moksha? <br> Guru - Ahimsa
(Non-violence).</p>
</blockquote>
<p>Before answering your question let us see in what context the word "Women" is used and why in Hinduism scriptures.</p>
<p>We at many places find such similar verses portraying women as gate to hell or an obstacle etc. It appears though our scriptures are demeaning women. <strong>But in reality often the word Women isn't used for actual women , but for "Maya of the Lord in the form of women"</strong> </p>
<p>For example this verse of Shreemad Bhagvat Purana is also saying "Women are gate to hell" </p>
<blockquote>
<p>सङ्गं न कुर्यात्प्रमदासु जातु <br> योगस्य पारं परमारुरुक्षुः । <br>
मत्सेवया प्रतिलब्धात्मलाभो <br> वदन्ति या निरयद्वारमस्य ॥39॥ <br></p>
<p>sańgaḿ na kuryāt pramadāsu jātu <br> yogasya pāraḿ param
ārurukṣuḥ <br> mat-sevayā pratilabdhātma-lābho <br> vadanti yā
niraya-dvāram asya <br></p>
<p>One who aspires to reach the culmination of yoga and has realized his
self by rendering service unto Me <strong>should never associate with an
attractive woman, for such a woman is declared in the scripture to be
the gateway to hell for the advancing devotee.</strong><a href="https://www.vedabase.com/en/sb/3/31/39" rel="noreferrer"><strong>SB 3.31.39</strong></a></p>
</blockquote>
<p>But if we look at the next verse , there it's said that Women are created by Lord is the representation of his Maya.</p>
<blockquote>
<p>योपयाति शनैर्माया योषिद्देवविनिर्मिता । <br> तामीक्षेतात्मनो मृत्युं
तृणैः कूपमिवावृतम् ॥40॥ <br></p>
<p>yopayāti śanair māyā <br> yoṣid deva-vinirmitā <br> tām īkṣetātmano
mṛtyuḿ <br> tṛṇaiḥ kūpam ivāvṛtam <br></p>
<p><strong>The woman, created by the Lord, is the representation of maya,</strong> and one who associates with such maya by accepting services must certainly
know that this is the way of death, just like a blind well covered
with grass.<a href="https://www.vedabase.com/en/sb/3/31/40" rel="noreferrer"><strong>SB 3.31.40</strong></a></p>
</blockquote>
<p>So the word women is often used as Maya , and women does not necessarily mean a physical women but a representation of worldy pleasures. That simply mean an advice not to indulge / attach in women (Maya) too much.</p>
<p>So in conclusion we can say that what Shree Adi Shankaracharya mean by "Women is gate to hell" is this maya of the Lord in the form of women is one of the gate of hell. </p>
<p>And may be he is not pointing towards women directly but using / giving an example of obstacles for those who are going in the path of Moksha, mainly sanyasis to keep away from material pleasures.</p>
<p>This is clear by this shloka of <a href="https://www.wisdomlib.org/hinduism/book/mundaka-upanishad-shankara-bhashya/d/doc145136.html" rel="noreferrer"> <strong>Mundaka Upanishad</strong></a> ,On which Shree Adi-Shankara written commentary. <strong>As the main objective of the verse no.3 from Mani Ratna Mala is retirement from sanyasa , atmabodha and to show the powerfullness of sexual desire.</strong> as given in index.</p>
<blockquote>
<p>नायमात्मा बलहीनेन लभ्यो न च प्रमादात्तपसो वाप्यलिङ्गात् । <br>
एतैरुपायैर्यतते यस्तु विद्वांस्तस्यैष आत्मा विशते ब्रह्मधाम ॥
3.2.4॥ <br></p>
<p>nāyamātmā balahīnena labhyo na ca <br> pramādāttapaso vāpyaliṅgāt
| <br> etairupāyairyatate yastu <br> vidvāṃstasyaiṣa ātmā viśate <br>
brahmadhāma || 3.2.4 || <br></p>
<p>4 This Atman cannot he attained by one devoid of strength or by excitement or by tapas devoid of linga. But of the knower who strives
with these aids, the Atman enters into the Brahman.</p>
</blockquote>
<p><strong>Shankar Bhashys</strong> -because this <strong>Atman cannot be attained by one devoid of strength produced by concentration on the Atman or by excitement caused by associating with objects of the world, as son, cattle and the rest</strong>, or by tapas devoid of linga. ‘Tapas’ here means ‘knowledge.’ “Linga,” means “Sanyasa.” The meaning is that the Atman cannot be attained by knowledge without Sanyasa.
<hr>
<sup> <strong>Note</strong> - Below Shloka of shloka 3 of Mani Ratna Mala book the detail explanation of the answers given by guru is provided by the translator.
And the translator is giving ref.of puranas to explain his point. hence I have used ref.from puranas.</sup></p>
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<p>The description of Lord shiva is holder of Trishul and damaru, holder of pinaka bow, Ganga flowing from his head, having a moon on head, having snake in his neck,having 3 eyes,having body covered by ashes, his wife Parvati mata and his sons Ganesha and Kartikeya,wearing animal skin.usually this is the description of Shiva so is this same description found in Vedas as I heard his description is different in Vedas and different in Puranas.</p>
| 22303 | 22294 | 16 | 2 | 22294 | 20 | Is it true that Lord Shiva's description is different in Vedas? | 3 | 22303 | <blockquote>
<p>।। <strong>Shiva in Vedas</strong> ।। vs ।। <strong>Shiva in Puranas</strong>।।</p>
</blockquote>
<p>First of all I would like to suggest to read this post:</p>
<blockquote>
<p><a href="https://hinduism.stackexchange.com/questions/13649/what-names-of-lord-shiva-used-today-are-from-vedas/13650#13650">What names of Lord Shiva used today are from Vedas?</a></p>
</blockquote>
<p>It's because citing the same thing here would make answer extremely long. In it you can already see attributes like Nilagriva (blue necked one), Tryambakam (Three eyed one), Kapardin (Who has matted hair), etc...<br>
<br>
Similarly Lord Shiva is Tripurantaka as described in Vedas:</p>
<blockquote>
<p><a href="https://hinduism.stackexchange.com/questions/16594/why-is-lord-shiva-called-pashupati-who-are-the-pashus/16596#16596">Why is Lord Shiva called Pashupati? Who are the Pashus?</a></p>
</blockquote>
<p>Similarly Lord Shiva is also destroyer of Yajna (Makhantaka):</p>
<blockquote>
<p><a href="https://hinduism.stackexchange.com/questions/16778/did-the-destruction-of-dakshas-sacrifice-also-happen-in-present-vaivasvata-man">Did the destruction of Daksha's sacrifice also happen in present Vaivasvata Manvantara?</a></p>
</blockquote>
<p>It's also told in Gopatha Brahamana of AtharvaVeda.<br>
<br>
Lord Shiva also lives in <a href="https://hinduism.stackexchange.com/questions/17644/is-shiva-sankalpa-suktam-also-a-khila-sukta-of-rigveda/18856#18856">Kailasha</a> as told in RigVeda:</p>
<blockquote>
<p>कैलासशिखरे रम्ये शंकरस्य शुभे गृहे ।<br>
देवतास्तत्र मोदन्ति तन्मे मनः शिवसंकल्पमस्तु ।। <br> <br>
<strong>On the charming peak of Kailasha mountain is the home temple of the Peace-creator Shiva;</strong> gods rejoice in that. May such my mind be of beautiful and divine resolves, filled with Shiva-thoughts.</p>
</blockquote>
<p>He takes Eight forms and becomes all this universe:</p>
<blockquote>
<p><a href="https://hinduism.stackexchange.com/questions/21725/what-are-the-eight-forms-ashtamurti-of-lord-shiva/21728#21728">What are the eight forms (Ashtamurti) of Lord Shiva?</a></p>
</blockquote>
<p>He punishes <a href="https://hinduism.stackexchange.com/questions/7954/why-did-lord-shiva-take-44-avatars-if-his-primary-role-is-to-be-the-destroyer/16687#16687">Lord Prajapati</a> also.<br>
<br>
Above all links contains the required references for the below finalised points:</p>
<h3>1) Names of Shiva:</h3>
<p>Suppose that I want to say that I know only Vedas and I want to chant Lord Shivas name as described in Vedas only, I would chant as:</p>
<blockquote>
<p>Shiva, Shankara, Nilalohita, Ishana, Bhava, Rudra, Sarva, Pashupati, Ugra, Nilagriva, Sitikantha, Pinakapani, Krritivasa, Tryambaka, Kapardin, Hara, Mahadeva, Maheswara, Sadyojata, Vamadeva, Tatpurusha, Aghora, Sahasraksha, Vyuptakesha... etc..</p>
</blockquote>
<p>A reader of Puranas will also chant all the above names along with additional names like:</p>
<blockquote>
<p>Gangadhara, Chandrashekhara, etc...</p>
</blockquote>
<h3>2) Form of Shiva:</h3>
<p>Suppose that I want to say that I know only Vedas and I want to meditate upon Lord Shiva as described in Vedas only, I would meditate as:</p>
<blockquote>
<p>Along with his <a href="https://hinduism.stackexchange.com/questions/7591/is-parvati-mentioned-in-the-vedas/14888#14888">consort Uma</a> (Umapati) I meditate upon Shiva who is three eyed (Tryambakam), who has matted hair (Kapardin), who is riding in bull (Vabhlusaaya bi vyadhine), who has blue neck (Nilagriva), who is holding <a href="https://hinduism.stackexchange.com/questions/21632/is-it-true-mahamrityunjaya-mantra-is-not-dedicated-to-lord-shiva/21636#21636">Pinaka bow</a> (Pinakam vibhradaagahi), who wears animal hide (Krittivasa), who is bright as gold, who lives in Kailash Mountain (Kailasha Shikhara Rammye) ....</p>
</blockquote>
<p>And the reader of Puranas will also tell the exact above description with few additions like:</p>
<blockquote>
<p>who wears Ganga on his head, snakes on his neck.</p>
</blockquote>
<p>So, it's not that form of Shiva of Vedas and form of Shiva of Puranas are different, <strong>It's only that Puranas contains additional forms.</strong></p>
<h3>3) Deeds of Shiva:</h3>
<p>Reader of Vedas only would describe deeds of Shiva as:</p>
<blockquote>
<p>He who took the Eight forms and became the world (AshtaMurti), He who destroyed the Tripuras making Gods as bows, arrows and chariots (Tripurantaka), who is the destroyer of sacrifice (Makhantak), who punished Prajapati, who is present as form of <a href="https://hinduism.stackexchange.com/questions/17278/does-the-atharvasiras-derives-this-mantra-from-yajurveda-or-quotes-from-other-ve/17495#17495">Lord Agni</a>..</p>
</blockquote>
<p>Reader of Puranas will also recall the above all deeds along with many additional deeds like:</p>
<blockquote>
<p>manifestation in various Jyotirlingas, Kirata form, helping Ashwatthama etc...</p>
</blockquote>
<h3>4) Shiva Tatwam:</h3>
<p>Reader of Veda only would describe Shiva Tatwam as:</p>
<blockquote>
<p>Lord Shiva is the one who is one without second (Eko Hi Rudro Na Dwitiyaya), who himself becomes the eight (AshtaMurti), who is <a href="https://hinduism.stackexchange.com/questions/19831/which-vedic-verses-depict-lord-shiva-rudra-as-the-brahman/19835#19835">Antaryami</a> of everything, who saw Hiranyagarbha being born, who himself is everything of universe (Sri Rudram), who is Lord of all things (Pashunam Pati, Anna Pati, Jagat Pati, Bhuta Pati, Kshetra Pati etc.. of Sri Rudram), who is all (Sarvo Vai Rudras tasmai)....</p>
</blockquote>
<p>Reader of Puranas will also recall all the above philosophy along with some additional details like:</p>
<blockquote>
<p>concept of 36 Tatwas, kãla nirnaya etc.. and so on.</p>
</blockquote>
<h3>5) Worship of Shiva:</h3>
<p>A reader of Vedas would worship Lord Shiva as:</p>
<blockquote>
<p>Doing Homam of Sri Rudram, Japam of names of Sri Rudram, Chanting Panchakshara Mantra (Namaha Shivaya), chanting of Tryambakam and PanchaBrahman mantras, remembering of <a href="https://hinduism.stackexchange.com/questions/101/why-is-shiva-primarily-worshipped-in-a-linga-form/14214#14214">Linga form,</a> <a href="https://hinduism.stackexchange.com/questions/16594/why-is-lord-shiva-called-pashupati-who-are-the-pashus/16596#16596">Pashupata Vrata,</a> Surrender, etc...</p>
</blockquote>
<p>Reader of Puranas would also worship Lord Shiva in the above way with some additional details like:</p>
<blockquote>
<p>chanting Shiva Sahasranama, chanting various stotras etc...</p>
</blockquote>
<p>Thus it's only that Puranas contain additional information. <strong>It is not necessary that Vedas would make every reference, Vedas only make <a href="https://hinduism.stackexchange.com/questions/19128/are-the-vedas-timeless/19130#19130">eternal references.</strong></a></p>
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<p>What is the meaning of Gayatri Mantra?</p>
<blockquote>
<p>ॐ भूर्भुव: स्व: तत्सवितुर्वरेण्यं । भर्गो देवस्य धीमहि, धीयो यो न: प्रचोदयात् ।।</p>
</blockquote>
| 22347 | 22313 | 9 | 2 | 22313 | 6 | What is the meaning of Gayatri Mantra? | 5 | 22347 | <p>The <a href="http://www.sacred-texts.com/hin/rigveda/rv03062.htm" rel="nofollow noreferrer">English translation</a> of Rigveda 3.62.10 is as follows:</p>
<blockquote>
<p>तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि।<br>
धियो यो नः प्रचोदयात्॥ ३.०६२.१०</p>
<p>May we attain that excellent glory of Savitar the God:
So May he stimulate our prayers.</p>
</blockquote>
<p>Knowing the literal meaning only would not help in understanding the Gayatri Mantra. So, some explanation for it would be useful. <em>Actually the translation or commentary given by Acharyas would be the best source to understand. I think it would be worthy to quote the explanation from <a href="http://www.awgp.org/" rel="nofollow noreferrer">Gayatri Pariwara</a>.</em> You can read some articles on <a href="http://www.awgp.org/spiritual_wisdom/gayatri" rel="nofollow noreferrer">Gayatri</a> and on <a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra" rel="nofollow noreferrer">Gayatri Mantra</a>.</p>
<blockquote>
<p>ॐ भूर्भुवः स्वः तत्सवितुर्वरेण्यं भर्गो देवस्य धीमहि धियो यो नः प्रचोदयात्।</p>
<p>उस प्राणस्वरूप, दुःखनाशक, सुखस्वरूप, श्रेष्ठ, तेजस्वी, पापनाशक, देवस्वरूप परमात्मा को हम अन्तःकरण में धारण करें। वह परमात्मा हमारी बुद्धि को सन्मार्ग में प्रेरित करे। </p>
</blockquote>
<ul>
<li><p><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantr/meaning_meditation_on_gayatri_matr" rel="nofollow noreferrer">Here</a> is one explanation given by them:</p>
<blockquote>
<p>Om bhurbhuvah swah tatsaviturvarenyam bhargo devasya dhimahi dhiyo yo nah prachodayat</p>
</blockquote></li>
</ul>
<blockquote>
<pre><code> Om Brahma or Almighty God
Bhuh embodiment of vital spiritual energy (Prana)
bhuvah destroyer of sufferings
swah embodiment of happiness
tat that
savituh bright, luminous like the Sun
varenyam best, most exalted
bhargo destroyer of sins
devasya divine
dhimahi may imbibe
dhiyo intellect
yo who
nah our
prachodayat may inspire
</code></pre>
</blockquote>
<p>Here is a detailed explanation given for the purpose of meditation: </p>
<blockquote>
<p>In short it is a prayer to the Almighty Supreme God, the Creator of entire cosmos, the essence of our life existence, who removes all our pains and sufferings and grants happiness beseeching His divine grace to imbibe within us His Divinity and Brilliance which may purify us and guide our righteous wisdom on the right path. </p>
<p>A man gets imbued with divine qualities contemplating and meditating on this meaning of Gayatri. One should contemplate on these feelings daily and regularly. Three prayer-filled meditations are given here which should be silently recited and projected on the mental screen through imagination.</p>
<ol>
<li><p>“The Almighty God, who is known as pranava pervades all the three Lokas, viz, Bhooh-loka, Bhuvah-loka and Swaha-loka. He is Omnipresent. The cosmos is physical manifestation of God who pervades its each and every particle. I am seeing Him everywhere. I would always refrain from evil thoughts and evil deeds and perform true worship of God by extending cooperation in promoting happiness, peace and beauty in this universe which is His creation”.</p></li>
<li><p>“This (tat) God is extremely bright (savitur), most exalted (varenyam), devoid of sin (bhargo) and divine (devasya). I visualize this Divinity within me, in my soul. By such contemplation, I am becoming illumined, virtues are growing in all the layers of my being. I am being saturated with these virtues, these characteristics, of God.”</p></li>
<li><p>“That God may inspire (prachodayat) our (naha) intellect, wisdom (dhiyo) and lead us on righteous path. May our intellect, the intellects of our family members and of all of us, be purified and may He lead us on the righteous path. On getting righteous wisdom, which is the greatest achievement and is the source of all the happiness in this world, we may be able to enjoy celestial bliss in this life and make our human life purposeful.”</p></li>
</ol>
<p>We should contemplate and meditate on these three prayer-filled meditations slowly and pausing for a moment on each word and an imaginary picture of that word should be drawn in the mind.</p>
</blockquote>
<ul>
<li><p>They have also given detailed explanation according to the Sadhana point of view; you can <a href="http://www.awgp.org/spiritual_wisdom/gayatri/activation_of_internal_power_centres_by_gayatri_sadhan" rel="nofollow noreferrer">refer this article</a>.</p>
<blockquote>
<p><a href="https://i.stack.imgur.com/U6XZum.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/U6XZum.png" alt="enter image description here"></a></p>
</blockquote></li>
<li><p>And finally the article on <a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra" rel="nofollow noreferrer">Knowledge in Gayatri Mantra</a> provides subtle meaning and explanation to the every terms of Gayatri Mantra.</p>
<p>Click on the respective links of terms of Gayatri Mantra; They have provided Sanskrit Sloka with meaning and explanation for every terms. (I think as a Gayatri Geeta).</p>
<ul>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1047" rel="nofollow noreferrer">Om</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1048" rel="nofollow noreferrer">Bhur</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1049" rel="nofollow noreferrer">Bhuva</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1050" rel="nofollow noreferrer">Swaha</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1051" rel="nofollow noreferrer">Tat</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1052" rel="nofollow noreferrer">Savitu</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1053" rel="nofollow noreferrer">Varenyam</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1054" rel="nofollow noreferrer">Bhargo</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1055" rel="nofollow noreferrer">Devasya</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1056" rel="nofollow noreferrer">Dhimahi</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1057" rel="nofollow noreferrer">Dhiyo</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1058" rel="nofollow noreferrer">Yo Nah</a></li>
<li><a href="http://www.awgp.org/spiritual_wisdom/gayatri/importance_of_gayatri_mantra/knowledge_in_gayatri_mantra/shlok/1059" rel="nofollow noreferrer">Prachodayat</a></li>
</ul></li>
</ul>
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<p>How can a person increase his or her bhakti? Do scriptures give any guidance or advice over this issue?</p>
| 22531 | 22526 | 13 | 2 | 22526 | 12 | How can one increase bhakti? | 3 | 22531 | <p>Yes, scriptures provide 9 steps of Bhakti known as <strong>Navdha Bhakti</strong>. In the <strong>Ramacharitmanas <a href="https://www.ramcharitmanas.iitk.ac.in/ramcharitmanas?tid=3&tid_1=11&tid_2=8&page=0%2C34" rel="nofollow noreferrer">3.35</a> - <a href="https://www.ramcharitmanas.iitk.ac.in/ramcharitmanas?tid=3&tid_1=11&tid_2=8&page=0%2C35" rel="nofollow noreferrer">3.36</a></strong>, Lord Shri Rama explains Navdha Bhakti to Shabri:</p>
<blockquote>
<ol>
<li>प्रथम भगति संतन्ह कर संगा।</li>
</ol>
</blockquote>
<p>The first step to devotion (Bhakti) is to keep company of the saints (Satsang).</p>
<blockquote>
<ol start="2">
<li>दुसरि रति मम कथा प्रसंगा॥</li>
</ol>
</blockquote>
<p>The second step is to enjoy listening to legends/discourses pertaining to the Lord</p>
<blockquote>
<ol start="3">
<li>गुरु पद पंकज सेवा तीसरि भगति अमान।</li>
</ol>
</blockquote>
<p>Selfless service to the Guru's lotus feet without any pride is the third step.</p>
<blockquote>
<ol start="4">
<li>चौथि भगति मम गुन गन करइ कपट तजि गान॥</li>
</ol>
</blockquote>
<p>The fourth step is to earnestly sing praises of the Lord's virtues with a heart clear of guile, deceipt or hypocrisy.</p>
<blockquote>
<ol start="5">
<li>मंत्र जाप मम दृढ़ बिस्वासा। पंचम भजन सो बेद प्रकासा॥</li>
</ol>
</blockquote>
<p>Chanting My Name with steadfast faith is the fifth step as the Vedas reveal. </p>
<blockquote>
<ol start="6">
<li>छठ दम सील बिरति बहु करमा। निरत निरंतर सज्जन धरमा॥</li>
</ol>
</blockquote>
<p>The sixth, is to practice self-control, good character, detachment from manifold activities and always follow the duties as good religious person.</p>
<blockquote>
<ol start="7">
<li>सातवँ सम मोहि मय जग देखा। मोतें संत अधिक करि लेखा॥</li>
</ol>
</blockquote>
<p>The seventh step is to perceive the world as God Himself and regard the saints higher than the Lord.</p>
<blockquote>
<ol start="8">
<li>आठवँ जथालाभ संतोषा। सपनेहुं नहिं देखइ परदोषा॥</li>
</ol>
</blockquote>
<p>The eighth, is a state (which one arrives at when one travels the first seven steps) where there is no desire left, but the gift of perfect peace and contentment with whatever one has. (In this state) one does not see fault in others, even in a dream.</p>
<blockquote>
<ol start="9">
<li>नवम सरल सब सन छलहीना। मम भरोस हिय हरष न दीना॥</li>
</ol>
</blockquote>
<p>In this state, one has full faith in the Lord, and becomes (child-like) simple with no hypocrisy or deceit. The devotee has strong faith in the Lord with neither exaltation or depression in any life circumstance (but becomes equanimous).</p>
<p>नव महुं एकउ जिन्ह कें होई। नारि पुरूष सचराचर कोई॥
सोइ अतिसय प्रिय भामिनी मोरें। सकल प्रकार भगति दृढ़ तोरें॥</p>
<p>Shri Ram adds that Shabri’s Bhakti is perfectly complete. Yet if anyone were to have taken even one step towards devotion, out of all nine, he/she would be very dear to the Lord.</p>
<p><strong>Footnotes:</strong></p>
<p>Other than above, <a href="https://sanskritdocuments.org/doc_purana/bhagpur-07.html?lang=sa" rel="nofollow noreferrer">this</a> shloka (from Śrīmad-Bhāgavatam (Bhāgavata Purāṇa) <a href="https://www.vedabase.com/sb/7/5/23-24" rel="nofollow noreferrer">7.5.23-24</a>) also tells the 9 types of Bhaktis which are more or less similar to above mentioned :</p>
<blockquote>
<p>श्रवणं कीर्तनं विष्णोः स्मरणं पादसेवनम्।</p>
<p>अर्चनं वन्दनं दास्यं सख्यमात्मनिवेदनम्॥</p>
</blockquote>
<p><strong>श्रवण</strong> - Listen to God's lila, narrative, significance, power, source etc. with absolute reverence with unlimited mind. Same as <em>Parikshit</em>.</p>
<p><strong>कीर्तन</strong> - Kirtan (Telling/Discussing) with joy and enthusiasm of God's qualities, character. Same as <em>Shukdevaji</em>.</p>
<p><strong>स्मरण</strong> - Remembering God with a constant sense of purpose, remembering his greatness and power and being enchanted at it. Same as <em>Prahlad</em>.</p>
<p><strong>पादसेवन</strong> - To take shelter of God's feet and treat them as your own. Same as <em>Goddess Lakshmi</em>. </p>
<p><strong>अर्चन</strong> - By worshiping the feet of God with the sacred materials by mind, word and action. Same as <em>Prathu</em>. </p>
<p><strong>वंदन</strong> - To worship the Lord's idol with utmost respect. Same as <em>Akrura</em>.</p>
<p><strong>दास्य</strong> - Serving God with utmost reverence. Same as <em>Lord Hanuman</em>.</p>
<p><strong>सख्य</strong> - Having God as your best friend, surrender yourself to Him and requesting your sin virtue with true love. Same as <em>Arjuna</em>.</p>
<p><strong>आत्मनिवेदन</strong> - Always surrender yourself to the feet of God and do not keep anything independent from yourself. Same as <em>Bali</em>.</p>
<p><strong>Note:</strong></p>
<blockquote>
<p>You can apply the same to your favorite God.</p>
</blockquote>
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<p>What is the meaning of the mantra</p>
<blockquote>
<p>Hare Krishna Hare Krishna Krishna Krishna Hare Hare Hare Rama Hare Rama Rama Rama Hare Hare</p>
</blockquote>
| 22758 | 22721 | 3 | 2 | 22721 | 7 | What is the meaning of Hare Krishna Hare Krishna Krishna Krishna Hare Hare ...? | 3 | 22758 | <p>This mantra is known as <strong>Hare Krishna Mantra</strong>.</p>
<p>According to Gaudiya Vaishnavas, this mantra is:</p>
<blockquote>
<p>Hare Krishna Hare Krishna, Krishna Krishna Hare Hare
<br> Hare Rama Hare Rama, Rama Rama Hare Hare</p>
</blockquote>
<p>and according to <a href="http://www.advaita.it/library/kaliasant.htm" rel="nofollow noreferrer">Kali-Santarana Upanishad</a>:</p>
<blockquote>
<p>Hare Rama Hare Rama, Rama Rama Hare Hare
<br>Hare Krishna Hare Krishna, Krishna Krishna Hare Hare.</p>
</blockquote>
<p>However there are three different interpretations for it.</p>
<ol>
<li>Hare = Rama = Krishna, i.e., all these three names are referring to Lord Krishna.</li>
<li>Hare Rama = Sita and Rama, Hare Krishna = Radha and Krishna.</li>
<li>Hare Rama = Rama (Krishna's brother) and His consort, Hare Krishna = Radha and Krishna.</li>
</ol>
<p><a href="http://gaudiya.com/pdf/References_to_the_Hare_Krishna_Maha-Mantra.pdf" rel="nofollow noreferrer">Acharyas of Gaudiya Vaishnavism wrote commentaries to this mantra</a>. I'm providing commentary of Bhaktivinoda Thakura.</p>
<blockquote>
<p>Hare: O Hare! Steal my mind and free me from bondage.
<br>Krishna: O Krishna! Let my mind become attracted to You.
<br>Hare: O Hare! Steal my mind with your sweetness.
<br>Krishna: O Krishna! Purify my mind and give me knowledge of bhajana bestowed through the medium of your devotees.
<br>Krishna:O Krishna! Make me fixed in your name, form, qualities, pastimes and so forth.
<br>Krishna: O Krishna! Give me taste.
<br>Hare: O Hare! Make me qualified for serving You.
<br>Hare: O Hare! Order me in Your service.</p>
<p>Hare: O Hare! Let me hear about Your pastimes with your dear ones, which I aspire to attain.
<br>Rama:O Rama! Let me hear of your pastimes with your beloved one, which I aspire to attain.
<br>Hare: O Hare! Please let me behold Your pastimes with Your own dear one, which I aspire to attain.
<br>Rama: O Rama! Please let me behold Your pastimes with Your dear one, which I aspire to attain.
<br>Rama: O Rama! Engage me in remembering your name, form, qualities and pastimes.
<br> Rama: O Rama! Please make me qualified for Your specific services.
<br>Hare: O Hare! Make me a limb of Yours and take pleasure in me.
<br>Hare: O Hare! Please rejoice with me.</p>
</blockquote>
|
|
<p>At <a href="https://en.wikipedia.org/wiki/Manikarnika_Ghat" rel="noreferrer">Manikarnika Ghat</a> of Varanasi (Kashi), Lord Shiva liberates the dead by saying "<em>Taraka mantra</em>" in ears of the dead. Many Puranas assert this fact.</p>
<p><em>Chapter 30, Purvavadha , Kasi Khanda of Skanda Purana</em> says:</p>
<blockquote>
<p>O Pot-born Sage, without the knowledge that roots out Karmas, a person
who dies in Käsi becomes immortal, with the favour of the
Moon-crested Lord. With or without effort on one's part, one shall
abandon the body and die in Käsi. <strong>Through the imparting of the
Täraka Mantra, he shall become immortal.</strong></p>
</blockquote>
<p><em>Chapter 33, Swarga Khanda of Padma Purana</em> also says Lord Shiva liberates by imparting Taraka Mantra. The great saint Sri Ramakrishna Paramahamsa <a href="https://hinduism.stackexchange.com/a/16595/3500">saw Lord Shiva</a> liberating the dead by imparting Taraka Mantra.</p>
<p>Now, some authors translate Taraka mantra as "Pranava or OM" while others translate it as "Rama Nama". It is also popular belief that Lord Shiva says Rama nama in ears of the dead (at least among Telugu people). </p>
<p>From what i understood, Taraka mantra is mantra which takes us away from samasara and hence mantra of liberation (tara = carrying across or crossing. Avatara also has tara and Ava means downwards). It is easy to understand OM as mantra of liberation, as Om is <a href="https://hinduism.stackexchange.com/a/749/3500">source of everything</a>. </p>
<p><a href="https://hinduism.stackexchange.com/q/20160/3500">Name of <strong>Rama</strong></a> is highly praised in many Puranas. It is also said many miracles were performed by <a href="https://en.wikipedia.org/wiki/Neem_Karoli_Baba" rel="noreferrer">Neem karoli Baba</a> who used to chant Name of "Rama" always.</p>
<p>So, my questions are, </p>
<ul>
<li>Why Rama Nama is called Taraka Mantra? (Answers from scriptures are preferred but you can also answer quoting words of Acharyas or Swamis).</li>
<li>Do scriptures mention any other names or mantras which can be used as Taraka mantra besides name of Rama and OM?</li>
</ul>
<p><strong>Note</strong>: I'm not trying to demean Lord Shiva (i don't differentiate Shiva from Rama/Vishnu) or questioning greatness of name "Rama". Name of "Rama" is eternal and it is associated with many Lord Vishnu's avatars like Parasurama, Balarama not Ayodhya Rama alone. Considering cyclic nature of time, name Rama is eternal like Shiva/Rama/Vishnu. I'm just curious to know esoteric meaning of word "Rama" pertaining to liberation.</p>
| 22761 | 22726 | 15 | 2 | 22726 | 11 | Why "Rama" Nama is called Taraka mantra? | 3 | 22761 | <p>By Taraka Mantra we basically mean the Pranavam, the first sound or OM, also called the Nada Brahman.</p>
<p><br></p>
<p>So, Taraka: Deliverer.<br>
Taraka Mantra: From the root word tara–that which crosses. The Taraka Mantra is that which enables
its invokers to cross over the ocean of samsara and attain liberation.<br>
Taraka Nama: The Delivering Name; Om</p>
<p>From Sannyasa Upanishad:
<br></p>
<blockquote>
<p>That which is Om is the indestructible, the supreme and Brahman. That
alone should be worshipped. It is this that is of the eight subtle
syllables. And this becomes eight, being of eight forms. ‘A’ is the
first letter; ‘U’ is the second; ‘M’ is the third; Bindu is the
fourth; Nada is the fifth; Kala is the sixth; Kalatita (that beyond
Kala) is the seventh; and that which is beyond these is the eighth.
<strong>It is called Taraka, because it enables one to cross this mundane existence. Know that Taraka alone is Brahman and it alone should be
worshipped”.</strong></p>
<p><br></p>
<ol start="122">
<li>When confronted with a mass of sins (i.e. when the flesh becomes weak, over-ruling the dictates of wisdom) he shall practise the
(meaningful) repetition of the Taraka (Om) twelve thousand times (a
day); for it cuts (sins).</li>
</ol>
</blockquote>
<p><br></p>
<p>Now, it's mentioned in the Vedas themselves (viz in Sri Rudram) that Lord Rudra liberates.
<br></p>
<blockquote>
<p>Namas taraya cha (prostrations to one who liberates)</p>
</blockquote>
<p>And, it's also mentioned that Lord Shiva (or Rudra) is but Om in the Mantric level.
<br></p>
<blockquote>
<p>"atha kasmAduchyata o~NkAro yasmAduchchAryamANa eva
prANAnUrdhvamutkrAmayati tasmAduchyate o~NkAraH " </p>
<p><br></p>
<p>Rudra is called the personification of Pranva because he sends the
souls towards heaven, at the time of death (dissolution)</p>
<p><strong>AtharvaSiras Upanishad 3.07</strong></p>
<p><br></p>
<p>atha kasmAduchyate praNavaH yasmAduchchAryamANa eva
R^igyajuHsAmAtharvA~Ngirasa.n brahma brAhmaNebhyaH praNAmayati
nAmayati cha tasmAduchyate praNavaH||</p>
<p><br></p>
<p>He is called the “one who has the shape of Pranava“, because the
Brahmins read and propagate the Rik, Yajur, Sama and Atharva Vedas
only after reading 'OM <br></p>
<p><strong>AtharvaSiras Upanishad 3.08</strong></p>
<p><br></p>
<p>"atha kasmAduchyate tAra.n yasmAduchchAramANa eva
garbhajanmavyAdhijarAmaraNasa.nsAramahAbhayAttArayati trAyate cha
tasmAduchyate tAram.h "</p>
<p><br></p>
<p>He is called “Tara (Taraka - Liberator)” because he protects one from
the fear of life which consists of the fear of staying in the womb,
fear at time of birth, fear from diseases, fear from old age and fear
from death"
<br></p>
</blockquote>
<p>Quoted the above verses from <a href="https://www.facebook.com/shivatatva/posts/248770395251698" rel="noreferrer">this page</a> which basically discusses the same question as you are doing.</p>
<p>Same thing is stated in Puranas like Linga and Shiva.
<br></p>
<blockquote>
<p>“Ishwara [the Lord] said: O dear sons, recite this Om mantra which is
identical with Me. Your knowledge shall be stabilized.” (Shiva Purana,
Vidyeshwara Samhita 10:32, 33)
<br></p>
</blockquote>
<p>So, when Lord Shiva himself is the liberator and his Mantric representation is Om or the Taraka why would he need any other Mantra or names?</p>
<p>Also, in Kashi Lord Shiva liberates the dead. This is bodiless liberation as opposed to Jivanmukti, where one attains liberation while living. And, the following passage states that bodiless liberation is attained by OM.
<br></p>
<blockquote>
<p>Brahma asked: "Lord, what sort of a thing is the Brahman- OM?" 13
Narayana replied: "The Brahman-OM consists of sixteen morae [NpU 208].
It is within the range of the four quadruple states, since while awake
there exist the four states beginning with the state of waking, while
dreaming there exist the four states beginning with dreaming, in deep
sleep there exist the four states beginning with deep sleep, and in
the fourth there exist the four states beginning with the fourth [NpU
190 - 191, n. 84]. [286] In the state of waking there exist the four
forms of Visva: Visva-Visva, Visva-Taijasa, Visva-Prajfia, and
Visva-Fourth.14 In the state of dream there exist the four forms of
Taijasa: Taijasa-Visva, Taijasa-Taijasa, Taijasa-Prajfia, and
Taijasa-Fourth. In the state of deep sleep there exist the four forms
of Prajna: Prajna-Visva, Prajfia-Taijasa, Prajna-Prajna, and
Prajna-Fourth. In the fourth state there exist the four forms of the
fourth: Fourth-Visva, Fourth-Taijasa, Fourth-Prajfia, and
Fourth-Fourth. These reside respectively in the sixteen morae: the
waking-Visva in the phoneme a, the waking-Taijasa in the phoneme u,
the waking-Prajna in the phoneme m, the waking- Fourth in the
half-rnora, the dreaming-Visva in bindu, the dreaming-Taijasa in nada,
the dreaming-Prajna in kala, the dreaming-Fourth in kaldtita, the deep
sleep-Visva in sdnti, the deep sleep-Taijasa in sdntyatita, the deep
sleep-Prajna in unmam, the deep sleep-Fourth in manonmam, the
Fourth-Vi^va in pun, the Fourth-Taijasa in madhyamd, the
Fourth-Prajfia in pasyanti, and the Fourth-Fourth in para [NpU 208, n.
107]. [287] The four morae of the waking state are portions of the
phoneme a. The four morae of the dreaming state are portions of the
pho- neme u. The four morae of the state of deep sleep are portions of
the phoneme m. The four morae of the fourth state are portions of
the half-mora. <strong>This indeed is the Brahman-OM. It should be worshipped
by Paramahamsas, Turiyatitas, and Avadhutas. Through it alone Brahman
is manifested. By means of it one attains bodiless liberation.</strong>" <br></p>
<p><strong>Paramhamsa ParivrAjaka Upanishad.</strong></p>
</blockquote>
<p><br></p>
<p>So, Taraka is indeed the OM.</p>
<p>Another evidence:
<br></p>
<blockquote>
<p>Lord Brahma told them: “Sudharshana (the holy wheel of Lord Vishnu) is
that great Chakra. <strong>On its middle is written, the Taraka mantra (OM)</strong>
and also the single letter of Narasimha (Kshroum), on its six petals
of the Sudarshana six letters (Sahasrara Hum Phat) are written, on
its eight petals the eight letters (Om Namo Narayanaya). <br> </p>
<p><strong>Nrisimha Purva Tapaniya Upanishad.</strong></p>
</blockquote>
<p>Then from where did this idea crop up that Rama Nama is also Taraka?</p>
<p>The page linked above provides the following answer:
<br></p>
<blockquote>
<p>However I wouldn't dismiss the claims of Vaishnava friends as unreal.
Since their claim is based on Rama Uttara tapini Upanishad verses
where it is said that lord Shiva did chanting of Rama's name in kashi
where becoming pleased with him Rama appeared and gave a boon saying
whosoever gets the "shadakshari" (six lettered mantra) from Shiva (in
ears) while dying would get liberated.. Vaishnava friends need to
grasp the Tatwam behind that story instead of reading it as it is.
P.R. Ramachander who translated the Rama Tapini Upanishad has
incorrectly mentioned the Shadakshari (Six letterred mantra) as "Ram
Ramaya Namah". The sanskrit version of the upanishad doesn't mention
this mantra at all. The upanishad mentions the following thing about
the Shadakshara which is TARAKA.</p>
<p>"atha hainaM bhaaradvaajaH paprachchha yaaj~navalkya.n ki.n taaraka.n
ki.n taarayatiiti " (Ramatapini Upanishad-Poorvopanishat 6.2).</p>
<p><br></p>
<p>"Sage Bharadwaja enquired Yajnyavalkya - 'What is Taraka? What is the
one which liberates?"</p>
<p>Yajnyavalkya replied:</p>
<p>"akaaraH prathamaaksharo bhavati ukaarodvitiiyaaksharo bhavati.
makaarastR^itiiyaaksharo bhavati. ardhamaatrashchaturthaaksharo
bhavati binduH pa~nchamaaksharo bhavati naadaH shhashhThaaksharo
bhavati . taarakatvaattaarako bhavati. tadeva taarakaM brahma tva.n
viddhi . tadevopaasitavyamiti j~neyam.h .
garbhajanmajaraamaraNasa.nsaaramahadbhayaatsa.ntaarayatiiti .
tasmaaduchyate shhaDakshara.n taarakamiti . . ya etattaarakaM brahma
braahmaNo nityamadhiite . sa paapmaana.n tarati . sa mR^ityu.n tarati
. sa brahmahatyaa.n tarati . sa bhruuNahatyaa.n tarati. sa sa.nsaara.n
tarati . sa sarva.n tarati . so.avimuktamaashrito bhavati . sa
mahaanbhavati . so.amR^itatva.n cha gachchhati " (Ramatapini
Upanishad-Poorvopanishat 6.2)</p>
<p><br></p>
<p>"That which has 'A' as the first syllable, 'U' as the second syllable,
'M' the third syllable, half-note is the fourth syllable, dot is the
fifth syllable, and sound is the sixth syllable; that is called the
Taraka. That when practiced liberates one from the cycles of births
and deaths. This is verily the ' Shadakshara (Six letered)' Taraka
mantra namely Omkara. That person who regularly utters this Mantra, he
gets ferried from sins, he gets ferried from death, he gets absolved
of the sins like Brahmahatya (killing of brahmana), killing of foetus,
he gets ferried from the ocean of Samsaara, he gest liberated from
everything, he becomes one with the Avimukta (Lord Shiva as the
redeemer), he becomes great, he becomes immortal".</p>
<p><strong>Hence it is clear that the Six-Lettered Mantra what Rama mentioned is
OMKARA.</strong></p>
</blockquote>
<p><br></p>
<p>One can check the Sanskrit verses of Rama Tapaniya Upanishad from <a href="http://upanishad.info/upanishads/text/atharvaveda/sanskrit/rama-tapaniya" rel="noreferrer">here</a>. One can also check the wrong translation given by P.R.Ramachander from <a href="http://www.astrojyoti.com/ramatapaniyaupanishad.htm" rel="noreferrer">here</a>.</p>
<p>One reference, however, i got of Rama Brahma Taraka is from another minor Upanishad called Rama Rahasya:
<br></p>
<blockquote>
<p>The great sages led by Sanaka asked Hanuman again, “Please tell us the
mantra for meditating (or worshipping) the Taraka Brahma Rama.”
Hanuman replied:
1. That king of mantra-s is the Ekakshara (one-syllabled) which is the store house of fire, which is Lord Vishnu who is lying down and which
is Lord Shiva who adorned with the crescent moon.
2. Its sage is Brahma, meter is Gayatri, Deity is Lord Rama, its anga is waxing half-Moon and its mind is the soul of fire, <br></p>
<p><strong>Rama Rahasya Upanishad.</strong></p>
</blockquote>
<p><br></p>
<blockquote>
<p>Do scriptures mention any other names or mantras which can be used as
Taraka mantra besides name of Rama and OM?
<br></p>
</blockquote>
<p>Yes, some other minor Upanishad mentions the Mantra "Om Namo Narayanaya" also as the Taraka.
<br></p>
<blockquote>
<p>Then Bharadvaja asked Yajnavalkya: “What is Taraka ? What is that
which causes one to cross (this mundane existence)”. To which
Yajnavalkya replied: “Om Namo Narayanaya is the Taraka.</p>
<p><strong>Tara Sara Upanishad</strong></p>
</blockquote>
<p><br></p>
<p>EDIT:</p>
<p>Now, i have direct references from the Shiva Purana as regards which Mantra Lord Shiva whispers in the ears of the dead at Kashi in order to liberate them:
<br></p>
<blockquote>
<ol start="2">
<li><p>To understand the meaning of Pranava is to understand me. Pranava is the seed of all the lores.</p></li>
<li><p>It shall be understood as very subtle but possessed of great meaning even as the seed of the Banyan tree though very small contain»
a huge tree. It is the initial mantra and the essence of the Vedas.
Particularly it has me for its form.</p></li>
<li>I am the the lord beyond attributes, the omniscenet and the omnipotent. I am Siva pervading ail but stationed in the
single-syllabled mantra Om.</li>
</ol>
<p><br></p>
<ol start="5">
<li><p>They say that whatever object there is whether synthesized into one or analysed in pieces is thc meaning of Pranava, thanks to the combination and importance of the attributes.<br></p></li>
<li><p>It is the imperishable Brahman, the means of attaining all objects. Siva creates universe at the outset saying "0m".</p></li>
</ol>
<p><br></p>
<ol start="7">
<li>Since there is not much difference bctwecn thc sense and the sound 0m, this is explained thus. Siva is Pranava or Pranava is Siva.</li>
<li>The brahminical sages, the scholars who realize the identity between the sense and the sound know me as the single-syllabled 0m.</li>
<li>Hence he who aspires for salvation and is free from aberration shall understand Pranava the cause of all and me as the Nirguna
Paramesvara.</li>
<li><strong>O goddess, I shall give this crest-jewel of mantras at Käsi for the liberation of all Individual souls</strong>. <br></li>
</ol>
<p><strong>Lord Shiva's words to Goddess Parvati in Shiva Purana's 2nd Chapter of Kailasha Samhita (Translated by J.L.Shastri)</strong>
<br></p>
</blockquote>
<p>NOTE: The credit of finding these verses actually goes to The Destroyer :). I was unaware of them totally.</p>
|
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<p>Why are according to Hinduism, God made few humans beautiful and few other people look ugly?</p>
<p>I feel it is not correct to say. everybody are beautiful in their own way.</p>
<p>Some people on earth are definitely more beautiful than other. What is the major reason for this? </p>
| 22734 | 22727 | 5 | 2 | 22727 | 2 | Why did god make few people look beautiful and others ugly? | 3 | 22734 | <p>Well as they say "beauty lies in the eyes of beholder", how you look at a particular human being is how you generally feel about living beings. There maybe certain factors that make your appearance the way it is and one of them certainly would be your past karmas, but there is another aspect of the same thing, it is said that a soul itself selects a body, circumstances/living conditions it wants to enter in order to experience something specific, gain from it and move ahead to the next level.</p>
<p>Some of the factors that certainly define your appearance are:</p>
<ol>
<li><p>Genes: Genes you inherit from your parents.</p></li>
<li><p>Geographical locations: Plains, mountains, desserts or extreme cold regions.</p></li>
<li><p>Climatic conditions: Hot, humid, cold or moderate.</p></li>
<li><p>Food you consume: Balanced or un-balanced diet.</p></li>
</ol>
<p>The Indian poet Kalidas states that, that which appears fresher, newer and more lustrous each moment is beautiful.</p>
<blockquote>
<p>क्षणे क्षणे यन्नवतां उपैति तदेव रूपं रमणीयताया: । नव नवोन्मेषशालिनी
रमणीयता । – कालीदास</p>
</blockquote>
<p>The Upanishads state, </p>
<blockquote>
<p>‘That which is pure and eternally Blissful is beautiful (सत्यं शिवं
सुंदरम्)’. True beauty never withers away. The soul principle which
is the same as Brahma, God (Îshvar) or the individual soul is the only
principle which has eternal existence, bliss and beauty.</p>
</blockquote>
<p>To appreciate the beauty of God, a seeker must raise himself to the highest level of consciousness. </p>
<blockquote>
<p>It is said, ‘One can truly worship Lord Shiva only when one becomes
Lord Shiva Himself (शिवो भूत्वा शिवं यज्ञेत् ।)’. One has to tune
oneself to the frequency of one’s deity before one can love and
appreciate its beauty. For most people, the idol of Lord Viòhòhal is
merely an idol. But Saint Tukaram considered the same idol as the most
beautiful, manifest God Himself.</p>
</blockquote>
<p>Every object or an individual has an aura i.e. it radiates energy of a particular frequency. When the frequency of the observer matches that of the object or the individual, that particular object or individual appears beautiful to the observer.</p>
<p>As God is beautiful, an individual with divine qualities such as serenity, compassion, kindness, goodwill, contentment appears beautiful. On the other hand, an individual with bad qualities such as anger, vengeance, hostility, violent nature, etc. appears ugly and ferocious. <a href="https://www.hindujagruti.org/hinduism/knowledge/article/what-is-the-real-beauty.html" rel="nofollow noreferrer">Refer</a></p>
|
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<p>What is the definition of Veda?</p>
<p>I listen to the following two lines but could not understand. And like to know.</p>
<blockquote>
<ol>
<li>"to know" is Veda. How?</li>
<li>"Veda is Akhand" what does it mean?</li>
</ol>
</blockquote>
| 22798 | 22796 | 3 | 2 | 22796 | 4 | What is the definition of Veda? | 3 | 22798 | <p>The word 'Veda' means "knowledge" which is derived from the root 'Vid' which means "to know".</p>
<p>For example,</p>
<p><strong>Ayurveda</strong>: knowledge (Veda) of longevity</p>
<p>More definitions of Veda can be found in <a href="http://www.vedicgranth.org/home/the-great-authors/maharshi/rigvedaadi-bhasya-bhumika-1878" rel="nofollow noreferrer">Rigvedaadi Bhasya Bhumika by Swami Dayananda Saraswati</a>. You may read it on page 30 from <a href="https://docs.google.com/viewer?a=v&pid=sites&srcid=dmVkaWNncmFudGgub3JnfHd3d3xneDozZGYyZjZkODlhZTExYjVj" rel="nofollow noreferrer">here</a> (<strong>Note</strong>: pdf might get downloaded on a few devices)</p>
|
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<p>According to Hinduism , What happiness or joy Gods gets when we humans pray ?</p>
<p>Does God really feel happy when his devotees pray? What joy God gets when some one pray or when humans see temple/god photo they do namaskara.</p>
<p>Does God get joy from this act?</p>
<p>Not duplicate of Why should we pray/worship God? : because wanted answer from gods point of view , what god gets not what uses for the worshiper. </p>
| 23178 | 22887 | 3 | 2 | 22887 | 4 | What happiness/joy God gets, when we humans pray him? | 3 | 23178 | <p>Well, certainly is that the Lord becomes satisfied and feels some joy when his devotee is doing something with devotion and affection (bhakti) for the Lord.<br>
Lord Krishna says in the <a href="https://www.vedabase.com/en/bg/7/17" rel="nofollow noreferrer" title="vedabase Gita">Bhagavad gita 7.17</a>: </p>
<blockquote>
<p>teṣāṁ jñānī nitya-yukta<br>
eka-bhaktir viśiṣyate<br>
priyo hi jñānino ’tyartham<br>
ahaṁ sa ca mama priyaḥ </p>
<p>Of these, the one who is in full knowledge and who is always engaged in pure devotional service (bhakti) is the best. For I am very dear to him, and <strong>he is dear to Me</strong>.</p>
</blockquote>
<p>In the verse words <em>sa ca mama priyaḥ</em> "he is dear to Me" indicate that the Lord feels joy and satisfaction when we do some devotional activity. </p>
|
|
<p>I heard that the original name of Mahabharat was "Jai Samhita".</p>
<p>Who had originally named as "Jai Samhita" and why?</p>
<p>Who had changed the name to "Mahabharat" and why?</p>
| 22971 | 22970 | 10 | 2 | 22970 | 8 | How the original name of "Jai Samhita" changed to "Mahabharat"? | 3 | 22971 | <p>The <a href="http://www.sacred-texts.com/hin/m01/m01002.htm" rel="noreferrer">first chapter</a> of the Adi Parva of the Mahabharata describes how the Mahabharata got its name:</p>
<blockquote>
<p>In former days, having placed the four Vedas on one side and the Bharata on the other, these were weighed in the balance by the celestials assembled for that purpose. And as the latter weighed heavier than the four Vedas with their mysteries, from that period it hath been called in the world Mahabharata (the great Bharata). Being esteemed superior both in substance and gravity of import it is denominated Mahabharata on account of such substance and gravity of import. He that knoweth its meaning is saved from all his sins.</p>
</blockquote>
<p>As far as I know, the name Jaya is never actually given in the Mahabharata as the name of the 8800 verses of Sanjaya's dialogue to Dhritarashtra. But the concept of these 8800 verses is mentioned in the same chapter:</p>
<blockquote>
<p>I am (continued Sauti) acquainted with eight thousand and eight hundred verses, and so is Suka, and perhaps Sanjaya. From the mysteriousness of their meaning, O Muni, no one is able, to this day, to penetrate those closely knit difficult slokas. Even the omniscient Ganesa took a moment to consider; while Vyasa, however, continued to compose other verses in great abundance.</p>
</blockquote>
<p>Also, the name Bharata, without the Maha, is given to a subset of the Mahabharata consisting of 24,000 verses, as described in the same chapter:</p>
<blockquote>
<p>Vyasa executed the compilation of the Bharata, exclusive of the episodes originally in twenty-four thousand verses; and so much only is called by the learned as the Bharata. Afterwards, he composed an epitome in one hundred and fifty verses, consisting of the introduction with the chapter of contents. This he first taught to his son Suka; and afterwards he gave it to others of his disciples who were possessed of the same qualifications. After that he executed another compilation, consisting of six hundred thousand verses. Of those, thirty hundred thousand are known in the world of the Devas; fifteen hundred thousand in the world of the Pitris: fourteen hundred thousand among the Gandharvas, and one hundred thousand in the regions of mankind. Narada recited them to the Devas, Devala to the Pitris, and Suka published them to the Gandharvas, Yakshas, and Rakshasas: and in this world they were recited by Vaisampayana, one of the disciples of Vyasa, a man of just principles and the first among all those acquainted with the Vedas. Know that I, Sauti, have also repeated one hundred thousand verses.</p>
</blockquote>
<p>It is the one hundred thousand verses known in the regions of mankind that we call the Mahabharata.</p>
|
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<p>What do scriptures recommend? What should one choose? A thoughtless (who does not think, without thoughts or nearly thoughtless) mind or mind filled with the thoughts of 'God'? </p>
| 23023 | 23019 | 8 | 2 | 23019 | 7 | What should one choose according to scriptures between thoughtless mind and mind filled with the thoughts of God? | 5 | 23023 | <p>A mind becomes thoughtless during SamAdhi in the true sense. Because at that time everything is merged into one. So, what is there then to fix your mind upon?</p>
<p>So, then, how can scriptures straightaway recommend in having a thoughtless mind? When it has to come at the very last stage of SAdhana?</p>
<p>For spiritual aspirant who is practicing meditation, two methods are basically prescribed.
<br></p>
<ol>
<li><p><strong>Sthula DhyAna</strong>- Where mind is fixed upon God, who's endowed with bodily features (like face, eyes, hands, legs etc).<br></p></li>
<li><p><strong>Sukshma DhyAna-</strong> Where mind is to be fixed upon subtle Mantrik manifestation of the Deity. In this case, nothing gross we have to fix our minds upon.
<br>
............................................</p></li>
</ol>
<p>In Shakti YAmala, Lord Shiva describes these two meditative techniques to Mother Goddess as follows:
<br></p>
<blockquote>
<p>Sthulasukshma vibhedena dhyAnantu dvividam bhavet |<br> Suksham
mantrapurgyAnam sthulam vigraha chintanam ||<br> KarapAdodarAsyAdi
rupam yat sthula vigraham |<br> Sukshmacha prakrite rupam param
gyAnamayam smritam ||<br> Sukshma dhyAnam maheshAni kadachinna hi
jAyate |<br> Sthula dhyAnam maheshAni kritvA mokshamavApnuyAt ||</p>
<p><br></p>
<p>According to subtle and gross, meditation are of two kinds. Meditating
on the subtle Mantrik representation of the deity is Sukshma DhyAna.
And, fixing the mind upon the gross body of the deity is Sthula
DhyAna. The form which is endowed with hands, feet, torso and face is
the gross form. And the illuminating (GyAnmaya) form, that's beyond
TrigunAtmaka Prakriti, is known as the Sukshma form. Hey MaheshAni,
[without Sthula DhyAna] Sukshma DhyAna can never be accomplished. [The
aspirant] gets [SAlokya etc] liberation by performing Sthula DhyAna.
<br></p>
</blockquote>
<p>Having a thoughtless mind from the start, while meditating, is never thus recommended. First, we do Sthula and then after mastering it, we do Sukshma. And, finally it leads to the stage of Nirvikalpa, which is the true state of thoughtlessness. And, one can not just achieve that stage from the start.</p>
<p>Or in other words, for achieving the true state of thoughtlessness, we have to do thoughtful meditation first. Even, most scriptures, do not recommend the Sukshma DhyAna from the start. For, example, Garuda PurAna states one should always contemplate on a definite form of God. This advice is given taking into account a man's inability to straightaway fix his mind on the formless (Amurtya).
<br></p>
<blockquote>
<p>Amurtashchet sthiro na swAt tato murtim vichintayet -- A mind can not
be fixed upon the formless, that's why always think of a form of God.</p>
</blockquote>
|
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<p>I have listen that, there are some specific god's and temples where women are not allowed to go and touch the idols. And men only can worship them, or go to their temple or touch them like <a href="http://hinduism.stackexchange.com/q/9661/3500">Shani Dev</a> or <a href="http://hinduism.stackexchange.com/q/10116/3500">Sabrimala</a> also Hanuman ji but I don't know reason for Hanuman ji. </p>
<p>Similarly,
Are there any gods and temples only for women, where only women are allowed to enter and priest & god are also women.</p>
<p>Are there any god who listen to the problems of women only?</p>
| 23082 | 23080 | 8 | 2 | 23080 | 8 | Are there any temples exclusively for women? | 3 | 23082 | <p>There are certainly a lot of women-only temples. Two of the famous ones, which I can recall are: </p>
<p><a href="https://en.wikipedia.org/wiki/Kamakhya_Temple" rel="noreferrer">Kamrupa Temple in Guwahati</a></p>
<p>The Kamrupa Temple is a Shakti Peeth, where the <em>yoni</em> of Sati fell. During the menstrual cycle of the presiding deity, Kamakhya, only the female priests are present, and only women are allowed to visit the temple. </p>
<p><a href="https://en.wikipedia.org/wiki/Attukal_Temple" rel="noreferrer">Attukal Temple in Trivandrum</a></p>
<p>During the famous 10 day Attukal Pongala festival, women gather and prepare Pongal. During this time, men are forbidden from visiting the temple. Some 1.5 million women visited it, <a href="https://web.archive.org/web/20090208152651/http://guinnessworldrecords.com/news/2008/03/080304.aspx" rel="noreferrer">which became a world record</a>. </p>
<hr>
<p><sub>Aside: The <a href="https://en.wikipedia.org/wiki/Chakkulathukavu_Temple" rel="noreferrer">Chakkulathukavu Temple at Kottayam</a>, celebrates an annual festival of <em>Nari Pooja</em>, during which men are not allowed. However the male priests remain, and they wash the feet of the women. </sub> </p>
|
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<p>Whenever we wish for something to God, why should god provide us with what we ask?</p>
<p>What does god get by giving, whatever we wish for?</p>
<p>Does god fulfilling our wishes is also part of the plan of God? </p>
| 27108 | 23109 | 3 | 2 | 23109 | 2 | Why should god bless us & fulfil our wishes? | 3 | 27108 | <p>First of all, we should know the right interpretation of the term "God". If by the word "God" you mean the ultimate reality, then according to various philosophies including Bhagavad Gita, that's called the "Self" (<em>Atma</em>). <em>Atma</em> is common among all beings.</p>
<p>Like how the same artist creates 'Jack & Jill', who love each other OR 'Tom & Jerry' who hate each other. Similarly, it's the same "Self", which creates everything, which interact with each other.<br>
This also includes we praying for material desires and getting fulfilled by its respective deity.</p>
<hr>
<blockquote>
<blockquote>
<p><em>"Why should god provide us with what we ask?"</em></p>
</blockquote>
</blockquote>
<p>God always fulfils one's desires. How soon -- is based on the intensity of obtaining it: </p>
<blockquote>
<p>BG 4.12 - Acting desirous of result, those who worship the deities<sup>#</sup> here in this human world, the success happens quickly from those actions<br>
<sub># - worshipping deity means, acting in certain aspect</sub></p>
</blockquote>
<p>What we ask, is under God's (read "Self/<em>Atma</em>") supervision and when will it be fulfilled is also under God's supervision.</p>
<p>The intention of <strong>fulfilling the asker's desires -- is to strengthen the devotee's belief system</strong> in that aspect (i.e. deity). Because all aspects (or deities) lead towards the same supreme God.</p>
<blockquote>
<p>BG 7.21 - Whichever form [of a deity], any devotee wants to worship with faith, I strengthen only that faith of them</p>
</blockquote>
<p>e.g. If one desires wealth, then one acts in those direction which can gather wealth. In old times, it was termed as "praying Kubera". At core, both are same.</p>
<hr>
<blockquote>
<blockquote>
<p><em>"What does god get by giving, whatever we wish for?"</em></p>
</blockquote>
</blockquote>
<p>Whatever we wish for, is due to helplessness of our nature.<br>
But, God doesn't bind itself, to get something in return, upon fulfilling our desires. God runs the the world, <strong>completely disinterested</strong>.</p>
<blockquote>
<p>BG 9.8, 9.9 - Keeping My nature (<em>prakruti</em>) under control, I create [& destroy] the world of <strong>beings</strong> again & again; which <strong>are helpless under the nature</strong> (<em>prakruti</em>); And O Arjuna, those actions (Karma-s) don't bind Me, as <strong>I am disinterested & detached</strong> to them</p>
</blockquote>
<hr>
<blockquote>
<blockquote>
<p><em>"Does god fulfilling our wishes is also part of plan of God ?"</em></p>
</blockquote>
</blockquote>
<p><strong>Yes</strong>.<br>
As stated above, whatever we wish for is determined and whenever will it be fulfilled, is also determined. God is the originator of our [not so free] "Will".<br>
Read <a href="https://hinduism.stackexchange.com/a/20417/1049">this answer</a>, about how the time cycle repeats and hence renders everything predetermined.</p>
|
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<p>As far as I know, Ramakrishna Paramahamsa's family were worshippers of Raghuveer and Narayana. It is also a well known fact that Ramakrishna had an initiated Vaishnava cousin named Haladhari. However, Ramakrishna's teachings are similar to the Smartha sect. So which sect did Sri Ramakrishna Paramahamsa belong to?</p>
| 23193 | 23111 | 2 | 2 | 23111 | 3 | Which sect did Ramakrishna's family belong to? | 3 | 23193 | <p>From the preface of the book <a href="http://advaitaashrama.org/Content/Download/FreeBooks/A%20Short%20Life%20of%20Sri%20Ramakrishna.pdf" rel="nofollow noreferrer">"A short biography of Sri Ramakrishna"</a>:
<br></p>
<blockquote>
<p>This is in response to a great demand for a shorter biography of Sri
Ramakrishna whose message is spreading far and wide with
ever increasing rapidity. The matter is taken mostly from the Life of
Sri Ramakrishna, published by us, though other available books have
been consulted and the plan is quite different.
<br></p>
</blockquote>
<p>So, this book is a condensed form of his biography. From it's chapter 2:
<br></p>
<blockquote>
<p>Towards the middle of the eighteenth century there lived in the
village of Derepore in the District of Hooghly, Bengal, a Brahmin
family of which Manik Ram Chattopadhyaya was the head. He was a pious
and kind-hearted man. With fifty acres of land at his disposal, he was
able to meet the needs of his family as also to lend a helping hand to
the poor and distressed of the village in times of calamity. In about
1775 he was blessed with a son who was named Khudiram. Two other sons
and a daughter were also subsequently born to him. After the death of
Manik Ram, the entire charge of the family devolved on his eldest son,
Khudiram, who, trained in the family traditions of an orthodox house,
was eminently fitted to attend to the manifold religious and secular
duties of the household. Both Khudiram and his wife, Srimati
Chandramani, <strong>were exceptionally devoted to their tutelary deity Sri
Ramachandra</strong>, and soon earned the love, respect, and admiration of the
villagers for their charity, truthfulness, and kindness.
<br></p>
</blockquote>
<p>Hence, as i have said in the comments, Sri Rama was the Kula Devata of the family that Sri Ramakrishna was born into. So, he was a Vaishnava by birth. </p>
<p>Anymore information, like which sub-sect of Vaishnavism did the family belong to, is not available, as far as i know. Probably they did not subscribe to any such sub-sects. </p>
<p>(Actually, even today, i hardly find any Bengali who says that "I belong to such and such sub-sect of this larger sect". If he is a Vaishnava, then he will simply say "I am a Vaishnava")</p>
|
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<p>What is name of tiger in vedic-age? Is he present in rig-veda? If no then only refrence other vedas and scriptures.</p>
<p><strong>UPDATE</strong></p>
<blockquote>
<p>Is simha a word used for both tigers and lions in rig-veda and other scriptures? (AND PROOF REGARDING THIS?)</p>
</blockquote>
| 23150 | 23143 | 8 | 2 | 23143 | 8 | What is name of tiger in vedic-age? Is he present in rig-veda? | 3 | 23150 | <p>In the Atharva Veda (denoted by AV here), at least, the tiger is mentioned. It's mentioned as <code>VyAghra</code>. And, the lion as <code>Simha</code>. The following Mantra makes mention of both the tiger and the lion.
<br></p>
<blockquote>
<p>Ye ta AranyAh pashavo mrigA vane hitAh,<br> SimhA <strong>vyAghrAh</strong>
purushAd charanti,<br> Ulam vrikam prithivi ducchunAmita rakshikam
raksho,<br> Apa vAdhayAsmat ||</p>
<p><br></p>
<p>The animals of the forest, and wild beasts of the woods, lions,
tigers, man-eaters that prowl about, the hyena, the wolf, the bear
with its evil ways (ducchunAm), and demons (rakshah), drive these out,
from here, away from us, O Earth. <br></p>
<p><strong>AV 12.1.49</strong>
<br></p>
</blockquote>
<p>This Mantra is asking Mother Earth to protect us from these wild and harmful creatures.</p>
<p><br>
.............................</p>
<p><strong>UPDATE:</strong></p>
<p>(As mentioned in the comments) I have performed a quick search through Rig Veda (translated by Ralph T.H. Griffith). Apparently "tiger" is not mentioned in it. In YajurVeda (YV) some references are there. But, i am not sure what exact word (or words) are translated as tiger by the translator. So, can't help in this regard.
<br></p>
<blockquote>
<p>(Thou art) the calf of eighteen months in strength, the Tristubh
metre; the two−year−old in strength, the Viraj metre; the
two−and−a−half year−old in strength, the Gayatri metre; the
three−year−old in strength, the Usnih metre; the four−year−old in
strength, the Anustubh metre; the draught ox in strength, the Brhati
metre; the bull in strength, the Satobrhati metre; the bullock in
strength, the Kakubh metre; the milch cow in strength, the Jagati
metre; the beast of burden in strength, the Pankti metre; the goat in
strength, the spacious metre; the ram in strength, the slow metre; the
<strong>tiger</strong> in strength, the unassailable metre; the lion in strength, the
covering metre; the support in strength, the overlord metre; the
lordly power in strength, the delight−giving metre; the all−creating
in strength, the supreme lord metro; the head in strength, the
Prajapati metre.</p>
<p><strong>YV Book 4, Part 3.</strong></p>
</blockquote>
<p><br></p>
<blockquote>
<p>The bow of thine, O Rudra, above, may the wind blow after it for thee,
to thee, O Rudra, with the year I pay homage. Agni is Rudra; just as a
<strong>tiger</strong> stands in anger, so he also (stands); when piled with these he reverences him; verily with homage he soothes him. b5p5</p>
<p>To Indra, the king, a boar; to Varuna, the king, a black (antelope);
to Yama, the king, a deer; to the bull, the king, a Gayal; to the
<strong>tiger</strong>, the king, a Bos Gavaeus [sic]; to the king of men a monkey; for the swift falcon a quail; for the Nilangu (snake) a worm; for
Soma, the king, a gazelle; for the ocean a crocodile; for the snowy
mountain an elephant.</p>
<p>The eagle for Parjanya; the swan, the wolf, the cat, these are for
Indra; the otter for the waters; the jackal is (to be offered) to
Aryaman; the lion, the ichneumon, the <strong>tiger</strong>, these are (to be
offered) to great Indra; the rhinoceros to desire. <br></p>
<p><strong>From different parts of YV Book5, Part5.</strong> </p>
</blockquote>
<p><strong>UPDATE2:</strong> </p>
<p>In the following Mantra from <strong>Krishna Yajur Veda 5.5.7</strong> a tiger is mentioned as <strong>Pitva.</strong> This is interesting and new for me.</p>
<p>Here is the full Mantra: </p>
<blockquote>
<p>Prishato vaishadevoh pitvo nyanku kashastehanumatyA
anyavApohardhamAsAnAm mAsAm kashyapah kriyih kutarurdAtauhaste
sinivAlya brihaspataye shitputah || </p>
<p>A multi colored deer, which is having white spots on it's body, is
ought to be brought for Vaishadeva. For the RAtri Deity called
Anumati, a tiger (pitva), a Nyanku (a kind of deer), a Riksha (another
kind of deer/Mriga) are ought to be bought ...... and for Brihaspati
one ought to bring a Shitput (a kind of animal which is similar to dog).</p>
</blockquote>
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<p>As there is definite meaning of the names such as Lord Shiva, <a href="https://hinduism.stackexchange.com/questions/20128/what-is-the-meaning-of-indra">Indra</a>, Vishnu etc. I want the meaning of </p>
<ul>
<li>Brahman</li>
<li>Vasudeva</li>
</ul>
<p>By the word Brahman, I mean with ultimate reality. (Though personally, I believe ultimate reality can't have any name- it is nameless)</p>
| 23152 | 23149 | 15 | 2 | 23149 | 12 | What is the meaning of Brahman & Vasudeva? | 5 | 23152 | <p>The definition of Brahman is given in <a href="http://www.sacred-texts.com/hin/sbe15/sbe15043.htm" rel="noreferrer">this chapter</a> of the Taittiriya Upanishad:</p>
<blockquote>
<p>yato va imani bhutani jayante । <br>
yena jatani jivanti । <br>
yatprayantyabhisaṃviśanti । <br>
tadvijijñasasva । <br>
tad brahmeti ।</p>
<p>That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. That is Brahman.</p>
</blockquote>
<p>This is the passage that Adhyaya 1 Pada 1 Sutra 2 of the Brahma Sutras is based on:</p>
<blockquote>
<p>janmādyasya yataḥ</p>
<p>That (is Brahman) from which (are derived) the birth etc., of this (universe).</p>
</blockquote>
<p>Now concerning the name , it has two meanings. As a name of Krishna, Vāsudeva refers to the fact that he is the son of Vasudeva. But Vāsudeva has been a name of Vishnu long before the time of Krishna. For instance, <a href="http://www.valmikiramayan.net/utf8/baala/sarga40/balasans40.htm" rel="noreferrer">this chapter</a> of the Valmiki Ramayana refers to Vishnu's incarnation Kapila as Vāsudeva. How is this possible? It's because Vaasudeva has another meaning. As a name of Vishnu, it refers to the fact that since Vishnu is the supreme Brahman, he is the one who dwells in all beings and in whom all beings dwell. Here is what this chapter of the Vishnu Purana:</p>
<blockquote>
<p>The term Vāsudeva means that all beings abide in that supreme being, and that he abides in all beings </p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/m05/m05070.htm" rel="noreferrer">This chapter</a> of the Udyoga Parva of the Mahabharata says much the same thing:</p>
<blockquote>
<p>He is called Vasudeva in consequence of his enveloping all creatures with the screen of illusion, or of his glorious splendour, or of his being the support and resting-place of the gods. He is called Vishnu because of his all-pervading nature.</p>
</blockquote>
<p>EDIT: You asked for the etymological meaning of these terms. The meaning of Vasudeva given in the Vishnu Purana and the Mahabharata is already an etymological meaning, as should be clear from seeing the original Sanskrit. Here is the Udyoga Parva verse I quoted above:</p>
<blockquote>
<p><strong>vasanāt</strong> sarvabhūtānāṃ <strong>vasutvād</strong> deva yonitaḥ <br>
vāsudevas tato vedyo vṛṣatvād vṛṣṇir ucyate</p>
</blockquote>
<p>So the word comes from the root "Vas", which means to dwell or abide.</p>
<p>And the etymological meaning of Brahman is given in <a href="http://www.sacred-texts.com/hin/sbe34/sbe34007.htm" rel="noreferrer">this section</a> of Adi Shankaracharya's Brahma Sutra Bhashya:</p>
<blockquote>
<p>Brahman, which is all-knowing and endowed with all powers, whose essential nature is eternal purity, intelligence, and freedom, exists. For if we consider the derivation of the word 'Brahman,' from the root brih, 'to be great,' we at once understand that eternal purity, and so on, belong to Brahman.</p>
</blockquote>
|
|
<p>I have heard that Vishwamitra began creating different things. He created Sun, Moon, Stars, oceans, Rivers etc. As the result of his creations, every natural thing became double in number. one that had already been created by Brahma and the second created by Vishwamitra.</p>
<p>How could he able to create duplicate things? </p>
<p>Did he created anything new which is already not created by Brahma?</p>
<p>What happens to his creations?</p>
| 23179 | 23169 | 10 | 2 | 23169 | 8 | Is Vishwamitra also a creator of a new Universe like Brahma? | 3 | 23179 | <p><strong>Yes, Vishwamitra did his own creation.</strong> This is described in the Bala Kanda of the Ramayana. The solar dynasty king Trishanku wanted to go to Swarga in his own body, so he asked the sage Vasishta to help him. Vasishta refused, so Trishanku did a variety of bad things to Vasishta in response. Vasishta was outraged and cursed Trishanku to become a Chandala. But then the sage Vishwamitra decided to help Trishanku, out of hatred for Vasishta. Vishwamitra performed a Yagna which sent Trishanku to Swarga in his own body. As soon as he arrived in Swarga, Indra threw him down from there. But then Vishwamitra created a new Loka, called Trishanku Swarga, for Trishanku to rule over. The Devas were concerned about this, and requested Vishwamitra not to allow a sinner like Trishanku to enjoy such prosperity. Vishwamitra compromised with them and made Trishanku hang upside down in the Loka he had created, as described in <a href="http://valmikiramayan.net/utf8/baala/sarga60/bala_60_frame.htm" rel="noreferrer">this chapter</a> of the Bala Kanda of the Ramayana:</p>
<blockquote>
<p>Like the other Creator that resplendent Vishvamitra, himself staying among sages, has replicated Southerly Ursa Major in southerly direction. And still remaining amidst of sages that highly reputed sage Vishvamitra further started to replicate the stereotyped stocks of stars sequentially, resorting to the southern hemisphere, as he is convulsed in anger at Indra. On replicating the stereotyped stocks of other galaxies and stars, and while fury continued to blemish him Vishvamitra said, 'I will now clone an alternative Indra, or let that realm created by me remain without any Indra,' and when he is about to proceed to clone even gods in his wrath, the gods are startled.</p>
<p>The gods are highly startled at Vishvamitra's creation, and they along with demons and with observances of hermits addressed the great-souled Vishvamitra with placatory words. 'Oh great-fortunate Vishvamitra, this king Trishnaku is damned by his mentor, hence oh, ascetically wealthy sage, he is not at all eligible to go to heaven with his mortal body.' So said gods to Vishvamitra. On hearing that sentence of those gods, the eminent saint Kaushika spoke this highly laudable sentence to all of the gods. 'Let safety betide you all. I have promised to this king Trishanku that he will ascend to heaven with his mortal body, and I am not interested to make it untrue. Let there be eternal heaven to Trishanku with his mortal body. Next, as along as the worlds remain, let all of these stars and galaxies I have created also remain eternally in their places as my creation. It will be apt of you all gods to accede to this.' So said Vishvamitra to gods.</p>
<p>When all the gods are addressed thus they replied the eminent saint Vishvamitra saying, 'so be it! Safe you be! Let all the created objects prevail in their respective places. Those amazing and numerous stars you have created will remain in firmament, but outside the path of stelliform of Cosmic Person. Trishanku will also remain in the circle of stars you created, but upside-down, for Indra's indict cannot be annulled, and he will be gleaming like a star and similar to any celestial. According to their wont to circumambulate someone who has gone to heavenly worlds, all the stars will suppliantly circumambulate this best king Trishanku, who has achieved his ends and who has become an acclaimed one with your tour de force.' So said gods to Vishvamitra in deterring his further cloning of a simulative Universe. Even the benign-souled Vishvamitra, when reverenced by all gods, that great- resplendent sage without stirring himself from among the sages said to all gods, 'Agreed!'</p>
</blockquote>
<p>In any case, the outcome of this compromise is that Trishanku Swarga is still there to this day. Wikipedia <a href="https://en.wikipedia.org/wiki/Trishanku" rel="noreferrer">says</a> "Trishanku corresponds to the collection of three crosses around Crux, also known as the Southern Cross." By the way, it's interesting that Trishanku Swarga is described as outside the "the path of stelliform of Cosmic Person" or Vaishvanara Patha, which I assume is the Milky Way. (By which I do not mean the entire galaxy, but the part of the galaxy that's visible as a colorful blur in the night sky in places with little light pollution.)</p>
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<p>I would like to know the meaning/definition of the word Shudra?</p>
<p>Some 3-4 years back, in a commentary of an Upanishad I found someone explaining the word Shudra to mean the one who is always in grief (who is always ShokAkul). Any such definitions derived from āchārya works are also acceptable. </p>
<hr>
<p>Related: </p>
<ul>
<li><a href="https://hinduism.stackexchange.com/q/21577">What are the etymologies and literal meanings of the words (kṣatriya, śūdra, etc.) used to indicate one's varṇa?</a></li>
<li><a href="https://hinduism.stackexchange.com/q/10634">What are the etymologies of the words brahman (ब्रह्मन्) and brāhmaṇa/brahmin (ब्राह्मण)?</a></li>
</ul>
| 29019 | 23250 | 8 | 2 | 23250 | 5 | What is the meaning/definition of the word Shudra? | 3 | 29019 | <p>In ChAndogyo Upanishad 4.2.3 the Shudra word is found.</p>
<p>The translator of my book (SwAmi GambhirAnanda) says that according to ShankarAcharya and according to Brahma Sutra 1.3.34-35, here the word's Yogic meaning is implied.</p>
<p>And, for that meaning, the etymology is the following:</p>
<blockquote>
<p>Shudra --- "<strong>Shu</strong>chA <strong>dra</strong>vati" (one who melts in grief/sorrow is a
Shudra).</p>
</blockquote>
<p>But, this is just one of the many etymologies for Shudra. There has to be more of those which are more appropriate in describing the caste called Shudra.</p>
<p>See from <a href="http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=shucha&direct=au" rel="noreferrer">here</a>, one meaning for ShuchA is grief. And, from <a href="http://spokensanskrit.org/index.php?mode=3&script=hk&tran_input=drava&direct=au" rel="noreferrer">here</a> see the various meanings of Drava from which Dravati is derived.</p>
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<p>I would like to have the list of commentators of the Srimad Bhagavatam (the one dedicated to Lord Krishna). How many of these commentaries have being translated to English? Are any of the commentaries available online?</p>
| 23280 | 23253 | 9 | 2 | 23253 | 9 | How many commentaries are there of the Srimad Bhagavatam? | 5 | 23280 | <p>I know of 29 commentaries on the Bhagvatam. <a href="https://archive.org/details/SrimadBhagavatamCanto10withMultipleSanskritCommentaries" rel="noreferrer">This book</a> contains 28 Sanskrit commentaries:</p>
<blockquote>
<p>1) Kardama Kshama (Anvaya) <br>
2) Srila Sridhar Swami's Bhavartha-Dipika <br>
3) Srila Vamshidhara's Bhavartha-Dipika-Prakash <br>
4) Srila Jiva Goswami's Vaishnava Toshani <br>
5) Srila Jiva Goswami's Brihad-Vaishnava Toshani <br>
6) Sri Sudarshan Suri's Shukapakshiyam <br>
7) Srila Srinath Chakravarti's Chaitanya Mata Manjusha <br>
8) Srimad Viraraghavacharya's Bhagavat-Chandrika <br>
9) Srimad VijaydhvajTirtha's Pada-Ratnavali <br>
10) Srila Jiva Goswami's Krama-Sandarbha and Brhat Krama-Sandarbha <br>
11) Srila Vishwanath Chakravarti Thakura's Sarartha-Darshini <br>
12) Srila Baladeva Vidyabhushana's Vaishnavanandini <br>
13) Sri Chalarinarayanacharya's Bhagavat Tatparya Tippani <br>
14) Sri Satyabhinavayati's Durghata Bhava Dipika <br>
15) Sri Pandhari Narayanacharya's Durgatoddhara <br>
16) Sri Prabhucharan's Sri Tippani <br>
17) Sri Purushottam Charan's Subodhini Prakash <br>
18) Sri Vallabh Maharaja's Sri Subodhini Lekha <br>
19) Sri Dixit Lalu Bhatta's Subodhini Yojana <br>
20) Sri Bhagavadeeya Nirbhaya Rama Bhatta's Subodhini Karika Vyakhya <br>
21) Sri Ganga Sahay's Anvitartha Prakashika <br>
22) Sri Gopalananda Muni's Nigudhartha Prakash Vyakhyanam <br>
23) Sri BhagavatPrasadacharya's Bhakta Manoranjani <br>
24) Sri Harisuri's Bhakti Rasayanam <br>
25) Sri Shukadev-Acharya's Siddhanta-Pradipa <br>
26) Srimad Vallabhacharya's Subodhini <br>
27) Sri Purushottamcharan Goswami's Subodhini-Prakash <br>
28) Sri GiridharLal Goswami's Balprabodhini</p>
</blockquote>
<p>Whew! </p>
<p>To that list I would add the English commentary written by Srila Prabhupada and his followers, which you can read <a href="http://www.vedabase.com/en/sb" rel="noreferrer">here</a>. In any case, most of these Sanskrit commentaries haven't been translated into English, except for Vallabhacharya's Subodhini which is available in print form in English <a href="http://www.exoticindiaart.com/book/details/sri-subodhini-commentary-on-srimad-bhagavata-purana-volume-i-IDF604/" rel="noreferrer">here</a> and elsewhere. But it's not available online in English.</p>
<p>But even if these commentaries aren't available in English, we do have the next best thing: the Motilal Banarsidass translation of the Srimad Bhagavatam, which summarizes what different commentators say about each verse. You can read it <a href="http://vishnudut1926.blogspot.in/2014/11/the-bhagavata-purana-all-5-volumes-in.html" rel="noreferrer">here</a>.</p>
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<p>Once Ravana is going to river Narmada to challenge with Arjuna to measure his strength. But captured by Arjuna there?</p>
<p>Who is Arjuna here?</p>
<p>Why did Arjuna capture Ravana?</p>
<p>I eager to know the full story behind their war. </p>
<p>Finally how could Ravana able to save himself from Arjuna?</p>
| 23264 | 23261 | 6 | 2 | 23261 | 4 | Who is Arjuna, who had captured Ravana at Narmada river? | 3 | 23264 | <p><strong>Who is Arjuna, who had captured Ravana at Narmada river?</strong></p>
<p>This Arjuna was a king of Maheshmati from Haihayas (a branch of Yadavas). He was son of Kritavirya hence famously known as Kartavirya Arjuna. He is also known as Sahasrabahu Arjuna or SahasraArjuna. He is believed to be an incarnation of Sudarshana Chakra. He got boon from Lord Dattatreya which made him so powerful. Kartavirya Arjuna eventually met his death at the hands of Lord Parashurama.</p>
<p>Story of Kartavirya Arjuna can be found in <em>Valmiki Ramayana</em>, <em>Mahabharata</em> and various <em>Puranas</em>.</p>
<hr>
<p><strong>Why did Arjuna capture Ravan?</strong></p>
<p>Ravana challenged him for the war when he was enjoying Jala-Vihar in Naramda river. Later Arjuna defeated Ravana and captured him.</p>
<hr>
<p><strong>I eager to know the full story behind their war?</strong></p>
<p>From <em>Uttar Kanda of Valmiki Ramayana</em> (only important shlokas in Sanskrit but English translation of all related shlokas):</p>
<p><a href="https://i.stack.imgur.com/Ey3Yr.png" rel="noreferrer"><img src="https://i.stack.imgur.com/Ey3Yr.png" alt="enter image description here"></a>
<a href="https://i.stack.imgur.com/hhmF8.png" rel="noreferrer"><img src="https://i.stack.imgur.com/hhmF8.png" alt="enter image description here"></a>
<a href="https://i.stack.imgur.com/3y6bz.png" rel="noreferrer"><img src="https://i.stack.imgur.com/3y6bz.png" alt="enter image description here"></a>
<a href="https://i.stack.imgur.com/5jpQl.png" rel="noreferrer"><img src="https://i.stack.imgur.com/5jpQl.png" alt="enter image description here"></a>
<a href="https://i.stack.imgur.com/OhRdQ.png" rel="noreferrer"><img src="https://i.stack.imgur.com/OhRdQ.png" alt="enter image description here"></a>
<a href="https://i.stack.imgur.com/zVlak.png" rel="noreferrer"><img src="https://i.stack.imgur.com/zVlak.png" alt="enter image description here"></a>
<a href="https://i.stack.imgur.com/6yBdN.png" rel="noreferrer"><img src="https://i.stack.imgur.com/6yBdN.png" alt="enter image description here"></a></p>
<blockquote>
<p>At no distance from where on the banks of tbe river Narmada, that
dreadful lord of Rakshasas collected the flowers, Arjuna, the King of
Mahishmati, and the foremost of the victorous, was sporting with his
wives in the water And being encircled by them the king Arjuna appearo
like a leading elephant surrounded by a thousands of she elephants. In
order to measure the strength of his thousand arms the King of
Haihayas obstructed the course Narmada.</p>
<p>Being obstructed by the arms of Kartavirjarjuna and having looded the
banks with her pure waters, Narmada lowed in an opposite direction.
And the currents, rising high as duringrainy seasonlowed with fishes,
and crocodiles. And that stream, as if driven against Ravana by
Kartavirjarjuna, carried away his collection of flowers.</p>
<p>And having given up his worship which was half finished Ravana looked
towards Narmada looking like an unwilling damsel and saw that she,
with rising currents, was flowing towards the east from the west and
the waters beyond that were in a natural state like a quiet lady and
the birds were seated there without any anxiety. Thereupon being
anxious to learn the cause of the rise of the river, the Dasagriva,
with his right finger, hinted Suka and Sarana. Being commanded by
Ravana, the two brothers, the heroic Suka and Sarana proceeded towards
the west by the aerial way.</p>
<p>And going half a league, the two night rangers espied a man sporting
in the waters with some females. He was huge as a Sala tree, his hairs
were floating on the water, he was inebriete and his eyes were
reddened in consequence thereof. Like unto Sumeru holding the earth
with his thousand feet he obstructed the current of the river with his
thousand arms.</p>
<p>And he was surrounded by a thousands of beautiful damsels like an
elephant by a thousands of she elephants. Beholding that dreadful
spectacle, the Rakshasas Suka and Sarana came back and approaching
Ravana communicated (all) unto him. "O lord of Rakshasas, an unknown
person, huge as a Sala tree, is sporting with females obstructing the
course of Narmada like unto a dam.</p>
<p>And being withheld by the thousand arms of that man the waters of
Narmada were continually throwing up high waves." Hearing the words of
Suka and Sarana, Ravana exclaimed "This is Arjuna" and proceeded to
fight with him. Ravana, the lord of Rakshasas, having set out with a
hostile intention against Kartavirjarjuna, the wind mixed with dust
began to blow high with tumultuous sound.</p>
<p>And the clouds began to mutter with a downpour of rain. And the lord
of Rakshasas proceeded against Arjuna with Mahodara, Mahaparshva,
Dhrumakshya, Suka and Sarana. Within a short time the dreadful
Rakshasa, powerful as the elephant Arjuna, reached the banks of
Narmada and espied there Arjuna encircled by females as an elephant
surrounded by she elephants.</p>
<p>At the very sight the eyes of the lord pf Rakshasas, proud of his
prowess, grew red and addressing the councillors of the king Arjuna he
said "Do ye communicate unto the king of Haihayas that Ravana, the
lord of Rakshasas, hath come to fight with him." Heaing the words of
Ravana, the ministers of Arjuna stood up with arms and said "O good
Ravana, thou art well cognizant Of the proper time for fighting. Now
our king is drunk and is sporting with the females in the waters.</p>
<p>And now dost thou wish to fight with him. Therefore, O Dasagriva, do
thou spend the night here, if thou art bent upon fighting. Or even if
thou art anxious to enter speedily into conflict with Arjuna do thou
slay us all at first, and then fight with the king.</p>
<p>Thereupon the hungry councillors of Ravana, slew some of the ministers
of the king and devoured some. There arose a dreadful uproar on the
banks of Narmada, of the councillors of Ravana and Arjuna. The
warriors of Arjuna assailed Ravana and his ministers with hundreds of
arrows, Pracas, darts, Tomaras, thunder bolts and Karpanas.</p>
<p>The warriors of Arjuna became dreadfully furious and emitted cies like
the roaring of the deep infested with crocodiles, fishes and other
marine monsters. Thereupon being enraged and displaying their own
prowess Suka, Sarana and other ministers of Ravana began to destroy
Arjuna s soldiers. Thereupon the emissaries, stricken with fear, went
to the sporting king and communicated unto him the proceedings of
Ravana and his ministers.</p>
<p>Hearing those words and saying unto the females "Do not fear"he rose
up from the waters like an elephant. The eyes of that fire like Arjuna
were reddened with fire and he shone dreadfully like the fire of
dissolution. And taking up speedily his club, that one, always using
golden clubs, pursued the Rakshasas like unto darkness following the
sun.</p>
<p>Holding up the huge club and hurling it with his arms, Arjuna,
resorting to the velocity of Garuda. went on. Thereupon stood there
obstructing his course Rakshasa, worked up with anger and with a mace
in his hand, like unto the Vindhya range standing in the way of the
sun.</p>
<p>And throwing down of his hand the iron mace, he, in anger, began to
roar, like Yama. And the top of the mace was ablaze like the tips of
Asoka flowers. Not the least agitated on beholding that mace, the king
Arjuna, by his club, bafled its action.</p>
<p>Thereupon uplifting the huge club, ive hundred hands long, the king of
Haihayas pursued Prahasta. And within a shot time being struck down by
that club gifted with great velocity Prahasta fell down on earth like
unto the summit of a mountain clapped down by the thunder bolt of
Indra. Beholding Prahasta fallen, Maricha, Suka, Sarana, Mahodara and
Dhrumakshya led away from the battle field.</p>
<p>All the councillors having thus led away and Prahasta bemg slain
Ravana speedily proceeded towards Arjuna, the foremost of kings.
Thereupon there ensued a terrible encounter capable of making down
erect between the thousand armed Arjuna, the king of men, and the
twenty armed Ravana, the king of Rakshasas, And taking up their clubs
Arjuna and Ravana began to ight with one another emitting cries like
the mutterings of clouds, like unto two huge bulls fighting for a cow,
two agitated oceans, two moving mountains, two effulgent Adityas, two
burning flames, two proud elephants, two proud lions and like the very
Rudra and Kala. As the mountains sufer many clappings of thunder bolts
so did they bear many strokes.</p>
<p>And all the quarters were resounded with the sound proceeding from the
stroke of their clubs like unto the sound of thunder bolts. Being
placed against the breast of Ravana Arjuna s club rendered, for a
moment.the welkin look like the burning gold as does the lightning.</p>
<p>And striking again and again against Arjuna s breast Ravana s club
looked hke a huge fire brand. Arjuna was not worn out nor was Ravana.
And the conflict went on between them like the encounter between Bala
and Vasava in the days of yore.</p>
<p>The King of men and the King of Rakshasas battled and wounded one
another with their clubs like unto the bulls stiking one another with
their horns and like two elephants with their tusks. Thereuponworked
up with rage, Arjuna, with his full might, smote Ravana with his club.
But Ravana was well protected by the boon of the celestial, so the
club fell down to earth sundered into two pieces like one hurled by a
poor wight.</p>
<p>Still wounded by the the mace of Arjuna, Ravana, after hiding tears,
ran away at a distance of four feet and stood there. Beholding Ravana
thus overwhelmed, Arjuna sprung up and caught him like Garuda holding
a serpant and Vishnu binding Bali. Dasagriva being thus bonded the
Siddhas, Charanas and the Devas exclaimed, "Well done! Well done
!!"showered flowers upon Arjuna.</p>
<p>Then the king emitted leonine roars agnain and again like a tiger
joyous like a cloud, hodling a deer under its grasp. Regaining his
senses and beholding Ravana bound, Prahasta, in great anger, pursued,
king of Haihaya. And the Rakshasa orce grew tempestous like unto the
rising of the ocean during rains.</p>
<p>Thereupon exclaiming repeatedly "Leave him off! Leave him off!! Wait!
Wait!!" The Rakshasa host hurled hundreds of Musalas and darts in the
battle field. Not the least moved thereby the king Arjuna, the slayer
of enemies, bore those weapons of the enemies of the Devas. Thereupon
baffling the weapons of the Rakshasas by means of many a dreadful and
excellentweapons, Arjuna, the king of Haihayas, drove them away like
winds scatteing the clouds.</p>
<p>Having thus struck terror unto to night rangers, he, encircled by his
own kinsmen, repaired to his own city with Ravana. carrying him bound
like unto Indra carrying Bali bound. Thereupon flowers and fried paddy
were showerfd upon him by the Brahmanas and citizens.</p>
</blockquote>
<hr>
<p><strong>Finally how could Ravana able to save himself from Arjuna?</strong></p>
<p><a href="https://i.stack.imgur.com/1HoQd.png" rel="noreferrer"><img src="https://i.stack.imgur.com/1HoQd.png" alt="enter image description here"></a>
<a href="https://i.stack.imgur.com/BIJhj.png" rel="noreferrer"><img src="https://i.stack.imgur.com/BIJhj.png" alt="enter image description here"></a>
<a href="https://i.stack.imgur.com/Brg1o.png" rel="noreferrer"><img src="https://i.stack.imgur.com/Brg1o.png" alt="enter image description here"></a></p>
<blockquote>
<p>Therupon Pulastya heard from the Devas of the capture of Ravana like
unto the holding of the wind. And having been moved by the love for
his (grand) son, the highly effulgent, great ascetic, proceeded to see the
king of Mahishmati. Proceeding by the aerial way, that twice born one,
gifted with the velocity of wind and the flight of mind, reached the
city of Mahishmati.</p>
<p>Thou hast bound up my invincible (grand) son in the conflict at whose fear the
wind and the ocean stand still.</p>
<p>Having drunk up the glories of my (grand) son thou hast announced thine own
;so I do say, O my son, do thou release Dasanana." Hearing this
command of Pulastya, the king Arjuna did not utter a single world and
set, most delightedly the king of Rakshasas, free Having released that
foe of the Deva</p>
</blockquote>
|
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<p>I somewhere read:</p>
<blockquote>
<p>A jyoti mudra technique that is taught to Kriya Yogis has for its
purpose the making manifest the light (jyoti) of the spiritual eye by
"closing of the nine gates of the body," which Lord Krishna here
advocates as a means for man's illumination.</p>
</blockquote>
<p>Also</p>
<blockquote>
<p>He who closes the nine gates of the body, who cloisters the mind in
the heart center, who fixes the full life force in the cerebrum— he
who thus engages in the steady practice of yoga, establishing himself
in Aum, the Holy Word of Brahman, and remembering Me (Spirit) at the
time of his final exit from the body, reaches the Highest Goal. —<strong>The
Bhagavad Gita VIII:12-13</strong></p>
</blockquote>
<p>Which are the nine gates being referred here? Are these ears, nose, mouth, eyes etc?</p>
| 23309 | 23308 | 9 | 2 | 23308 | 11 | Nine gates of a human body? | 3 | 23309 | <pre><code>Which are the nine gates being referred here? Are these ears, nose, mouth, eyes etc?
</code></pre>
<p><strong>Yes</strong> the Nine gates referred here ae our bodily organs like ear , nose , mouth etc. within Pancala kingdom (5 senses ).</p>
<p>It's said that a jiva accepts a material body by virtue of his own desires. Accepting two hands, two legs, and so on, the living entity fully enjoys the modes of material nature.</p>
<p>These physical gates are in very detail are described in this chapter. I am herewith quoting some of the verses. We can read about these Nine gates in details in this chapter- SB 4.29:<a href="https://www.vedabase.com/en/sb/4/29" rel="nofollow noreferrer"><strong>Talks Between Nārada and King Prācīnabarhi</strong></a> of Shreemad Bhagvatam.</p>
<blockquote>
<p>यदा जिघृक्षन्पुरुषः कार्त्स्न्येन प्रकृतेर्गुणान् ।<br>
<strong>नवद्वारं</strong> द्विहस्ताङ्घ्रि तत्रामनुत साध्विति ॥SB 4.29.4॥<br></p>
<p>yadā jighṛkṣan puruṣaḥ kārtsnyena prakṛter guṇān<br>
<strong>nava-dvāraḿ</strong> dvi-hastāńghri tatrāmanuta sādhv iti<br></p>
<p>When the living entity wants to enjoy the modes of material nature in
their totality, he prefers, out of many bodily forms, to accept that
body which has nine gates, two hands and two legs. Thus he prefers
to become a human being or a demigod.<a href="https://www.vedabase.com/en/sb/4/29/4" rel="nofollow noreferrer"><strong>SB 4.29.4</strong></a></p>
<hr>
<p>बृहद्बलं मनो विद्यादुभयेन्द्रियनायकम् ।<br> पञ्चालाः पञ्च विषया
यन्मध्ये नवखं पुरम् ॥SB 4.29.7॥</p>
<p>bṛhad-balaḿ mano vidyād ubhayendriya-nāyakam<br> pañcālāḥ pañca
viṣayā yan-madhye nava-khaḿ puram</p>
<p>The eleventh attendant, who is the commander of the others, is known
as the mind. He is the leader of the senses both in the acquisition of
knowledge and in the performance of work. The Pancala kingdom is
that atmosphere in which the five sense objects are enjoyed. Within
that Pancala kingdom is the city of the body, which has nine
gates.<a href="https://www.vedabase.com/en/sb/4/29/7" rel="nofollow noreferrer"><strong>SB 4.29.7</strong></a> </p>
</blockquote>
<p>These nine gates are described in this verse by Sage Narada in the same chapter .</p>
<blockquote>
<p>अक्षिणी नासिके कर्णौ मुखं शिश्नगुदाविति ।<br> द्वे द्वे द्वारौ
बहिर्याति यस्तदिन्द्रियसंयुतः ॥8॥<br></p>
<p>akṣiṇī nāsike karṇau mukhaṁ śiśna-gudāv iti <br> dve dve dvārau bahir
yāti yas tad-indriya-saṁyutaḥ<br></p>
<p>The <strong>eyes, nostrils and ears are pairs of gates situated in one place.
The mouth, genitals and rectum are also different gates. Being placed
into a body having these nine gates, the living entity acts externally
in the material world and enjoys sense objects like form and
taste.</strong><a href="https://www.vedabase.com/en/sb/4/29/8" rel="nofollow noreferrer"><strong>SB 4.29.8</strong></a></p>
</blockquote>
<p>Purport: : Not being aware of his spiritual position, the living entity, directed by the mind, goes out through the nine gates to enjoy material objects. Because of long association with material objects, he forgets his real, spiritual activities and is thus misled. The entire world is going on being misled by so-called leaders like scientists and philosophers, who have no knowledge of the spirit soul. Thus the conditioned soul becomes more and more entangled.</p>
<hr>
<p>Shree Krisha is talking about these Nine gates in the chapter 5 - verse 13 of <a href="https://www.vedabase.com/en/bg/5/13" rel="nofollow noreferrer"><strong>Shreemad Bhagvat Gita.</strong>
</a></p>
<blockquote>
<p>सर्वकर्माणि मनसा संन्यस्यास्ते सुखं वशी।<br>
<strong>नवद्वारे पुरे देही</strong> नैव कुर्वन्न कारयन्।।5.13।।<br></p>
<p>sarva-karmāṇi manasā sannyasyāste sukhaṁ vaśī<br>
<strong>nava-dvāre pure dehī</strong> naiva kurvan na kārayan<br></p>
<p>When the embodied living being controls his nature and mentally
renounces all actions, he resides happily in the city of nine
gates[the material body], neither working nor causing work to be
done.</p>
</blockquote>
<p>And here is English Translation of <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=5&field_nsutra_value=13&etradi=1&choose=1" rel="nofollow noreferrer"><strong>Shree Ramanuja's Sanskrit Commentary</strong></a> By Swami Adidevananda.</p>
<blockquote>
<p>5.13 The embodied self who is self-controlled, renounces all actions to the city of nine gates, i.e., the body with its sensory and motor
functions which are nine in number. He discriminates that all actions
are due to conjunction of the self with the body which is rooted in
previous Karmas, and is not by Its own nature. [It means that the self
merely rests in the body, without any identification with bodily
activities.] Sri Krsna now teaches the natural condition of the self
as It is:</p>
</blockquote>
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<p>There are 4 vedas - Rigveda, Yajurveda, Samaveda and Atharvaveda.</p>
<p>But in several places few scriptures are mentioned as 5th Veda, such as:</p>
<p><strong>Mahabharata</strong></p>
<p><a href="https://i.stack.imgur.com/nx6xN.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/nx6xN.png" alt="enter image description here"></a></p>
<blockquote>
<p>The boon-giving great one then taught Sumanta, Jaimini, Paila, his son Suka, and Vaisampayana, <strong>the Vedas having the Mahabharata for their fifth</strong>. -<a href="http://www.sacred-texts.com/hin/m01/m01064.htm" rel="nofollow noreferrer">Adi Parva: Adivansavatarana Parva of Mahabharata</a></p>
</blockquote>
<p><strong>Purāṇas</strong> </p>
<blockquote>
<p>ṛg-yajuḥ-sāmātharvākhyā</p>
<p>vedāś catvāra uddhṛtāḥ</p>
<p>itihāsa-purāṇaṁ ca</p>
<p><strong>pañcamo veda</strong> ucyate</p>
<p>The four divisions of the original sources of knowledge [the Vedas] were made separately. But the historical facts and authentic stories mentioned in the <strong>Purāṇas are called the fifth Veda</strong>. -<a href="https://www.vedabase.com/en/sb/1/4/20" rel="nofollow noreferrer">SB 1.4.20</a></p>
</blockquote>
<p>Similarly, I heard that Epics (Ramayana and Mahabharata) are called as 5th Veda or sometimes Epics and Puranas collectively called as 5th Veda. </p>
<p>So, is there any scripture where Ramayana is mentioned as 5th Veda or Epics collectively are mentioned as 5th Veda?</p>
| 23412 | 23409 | 8 | 2 | 23409 | 7 | Where Epics and Puranas are mentioned as 5th Veda? | 3 | 23412 | <blockquote>
<p>Similarly, I heard that Epics (Ramayana and Mahabharata) are called as 5th Veda or sometimes Epics and Puranas collectively called as 5th Veda. So, is there any scripture where Ramayana is mentioned as 5th Veda or Epics collectively are mentioned as 5th Veda?</p>
</blockquote>
<p>Yes, there is. First of all, the Bhagavatam is one of them, in fact the very Bhagavatam <a href="https://www.vedabase.com/en/sb/1/4/20" rel="noreferrer">verse</a> you quoted:</p>
<blockquote>
<p>ṛg-yajuḥ-sāmātharvākhy vedāś catvāra uddhṛtāḥ <br>
itihāsa-purāṇaṁ ca pañcamo veda ucyate</p>
</blockquote>
<p>It's just a translation issue; the verse is actually saying that Itihasas (epics) and Puranas together constitute the fifth Veda.</p>
<p>In any case, <a href="https://www.vedabase.com/en/sb/3/12/chapter-view" rel="noreferrer">another chapter</a> of the Sriman Bhagavatam provides more detail on this:</p>
<blockquote>
<p>Beginning from the front face of Brahmā, gradually the four Vedas — Ṛk, Yajur, Sāma and Atharva — became manifest. Thereafter, Vedic hymns which had not been pronounced before, priestly rituals, the subject matters of the recitation, and transcendental activities were all established, one after another. He also created the medical science, military art, musical art and architectural science, all from the Vedas. They all emanated one after another, beginning from the front face. Then he created the fifth Veda — the Purāṇas and the histories — from all his mouths, since he could see all the past, present and future.</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/sbe01/sbe01135.htm" rel="noreferrer">This chapter</a> of the Chandogya Upanishad also says that Itihasas and Puranas are the fifth Veda:</p>
<blockquote>
<p>I know the Rig-veda, Sir, the Yagur-veda, the Sâma-veda, as the fourth the Âtharvana, <strong>as the fifth the Itihâsa-purâna</strong>; the Veda of the Vedas; the Pitrya; the Râsi; the Daiva; the Nidhi; the Vâkovâky; the Ekâyana; the Deva-vidyâ; the Brahma-vidyâ; the Bhûta-vidyâ; the Kshatra-vidyâ; the Nakshatra-vidyâ (astronomy); the Sarpa and Devagana-vidyâ.</p>
</blockquote>
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<p>Why did Rama construct bridge to Lanka and did not use boats or ships which were easy to build? Any reason that you can think or mentioned anywhere?</p>
| 23545 | 23466 | 6 | 2 | 23466 | 1 | Why did Rama construct bridge to Lanka? | 3 | 23545 | <p>Thanks to @Just_Do_It and @YDS to providing answers and here are two cents from my side: </p>
<p>while watching ramayana (TV series, based on ramcharitmanas and valmiki ramayan). Laxman suggested construction of boats but vibhishan suggested that sinking of boats is easier for lanka warriors (using big stones) so unsinkable medium of travel should be searched. No one knew what to do that's why he suggested to ask solution from ocean. </p>
<p>Note: <em>As my answer is based on TV series, I dont claim it to be 100% correct.</em></p>
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<p>What is the proper meaning of the following phase? How do they relate to each other in the following manner?</p>
<blockquote>
<p>If the Rig Veda is the word, Sama Veda is the song or the meaning. If Rig Veda is the knowledge, Sama Veda is its realization. If Rig Veda is the wife, the Sama Veda is her husband.</p>
</blockquote>
| 23511 | 23510 | 7 | 2 | 23510 | 8 | What is the relationship between Rig Veda and Sama Veda? | 3 | 23511 | <p>The relation between Rik and Saman is described in <a href="https://archive.org/stream/Shankara.Bhashya-Chandogya.Upanishad-Ganganath.Jha.1942.English#page/n21/mode/2up" rel="nofollow noreferrer"><strong>Chandogya Upanishad</strong></a> -Adhyaya 1 - verse 2.</p>
<blockquote>
<p>एषां भूताना पृथिवि रस: पृथिव्या आपो रस: |<br> अपामोषधयो रस औषधीनां
पुरुषो रस: पुरुषस्य वासग्रो<br> वाच ऋग्रस ऋच :साम रस: साम्न
उद्गित्थो रस: ||2||<br></p>
<p>The earth is essence of all the beings ; Water is the essence of the
earth ;Herbs are essence of water ; Man is essence of herbs ;Speech is
essence of man ; Rik is essence of speech ; <strong>Saman is the essence of
Rik</strong> ; Udgita is essence of Saman .</p>
</blockquote>
<p><strong>In simple words Sama is Rasa or essence of Rig-Veda i.e. That is most essential part.</strong>
<hr>
Explanation- Basically this mantra is meant for givings us the idea of Importance Sama-Veda and above all significance of letter "Om" "ॐ".This is explained by giving the examples.</p>
<p><strong>Adi Shankaracharya</strong> in his commentary on the above Verse is explaining this mantra as thus.</p>
<blockquote>
<p>Prithivi (earth) is the "Ashrya" i.e. residing place of rest of the
Bhutas i.e. elements.(Agni ,Vayu ,Jal etc.). </p>
<p>The "Aap" jal or water is essence of this earth. Because earth is full
of water. (Also water is the support of life on earth ).The essence of
water is "Aushadhi's" or "Food" , (because from the water itself food
and medicine's are grown) ,which keeps us alive and healthy. The
essence of these "Aushadhi's" or "food" is human body. Because our
body sustains on food and gets rejuvenated by food and medicine. </p>
<p>The important part or essence of this human body is "Vaak" i.e.
speech.(good speech). Because the good speech is "result of healthy
body and mind. The most important or residual part of all of the
speech is Rik (i.e.Rig-Veda) mantras. And the Saman or Sam-Veda is
even more refined part of Rik. i.e. Sama is essence (most important
part) of Rik mantras. And the ultimate essence of Sama is "Udgita"
i.e. Om (for Sam-Vedis).</p>
</blockquote>
<p>We can read <a href="https://idoc.pub/documents/upanishad-bhashya-of-shankar-on-chandogya-upanishad-vol-iii-gita-press-gorakhpurpart2pdf-x4e68xy3mgn3" rel="nofollow noreferrer"><strong>Chandogya Upanishad hindi</strong> </a> with Shankar's commentary here.
<hr>
We can also listen to a very good explanation of this Verse given by <a href="https://youtu.be/DdKHGcYbaPo?t=5m42s" rel="nofollow noreferrer"> <strong>Acharya Satyajit Arya</strong> </a>.(You Tube)</p>
<p>Seek 5.42 </p>
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<p>I heard recently from a friend that the famous yogi named <a href="https://en.m.wikipedia.org/wiki/Lahiri_Mahasaya" rel="nofollow noreferrer">Lahiri Mahasaya</a> had once debated with <a href="https://en.m.wikipedia.org/wiki/Dayanand_Saraswati" rel="nofollow noreferrer">Swami Dayanand Saraswati</a> in Kashi and successfully defeated the founder of <a href="https://en.m.wikipedia.org/wiki/Arya_Samaj" rel="nofollow noreferrer">Arya Samaj</a> (An organisation which strictly rejects the concepts of murti puja, avatars and bhakti as well as some scriptures such as Puranas and Agamas). However, my friend was unable to quote from any authentic sources. Can anyone tell me the details of this incident and the source of this story?</p>
| 23532 | 23528 | 9 | 2 | 23528 | 10 | Did Lahiri Mahasaya defeat Swami Dayanand Saraswati in a debate in Kashi? | 3 | 23532 | <p>Arya Samaj accounts don't mention such a debate, but <a href="https://i.stack.imgur.com/hgZja.png" rel="nofollow noreferrer">this excerpt</a> from the Yogiraj Charit, a traditional biography of Lahiri Mahasaya, describes him defeating Dayananda Saraswati in a debate on idol worship, in the course of which he magically silences Dayananda Saraswati's supporters.</p>
<blockquote>
<p>I would to narrate an incident from the life of Yogiraj Rev. Lahiri Babaji. Once Shri Dayanand, the founder of Arya Samaj visited Varanasi. He was totally against idol-worship and considered himself to be brahmagyani i.e the self realized. He announced in Kashi that idol-worship was useless and should be stopped immediately and that God could only be realized through Veda-recital. He also challenged the scholars of Kashi to participate in a religious debate on this. He proposed that if he won, all the idols from the different temples of Kashi would be consigned to the Ganges. Everybody knew Shri Dayanand and his logical viewpoints. So no body came forward. The news spread like a wild fire. When it reached the king of Kashi, Yogiraj Lahiri Babaji was teaching the prince (as a tutor) in the palace. On seeing the worried face of the king, the legendary Yogiraj said “Do not worry, everything will be all right”. The next day Sri Dayanand and Rev. Yogiraj were face to face at Dashashvamegha Ghat of Kashi in order to discuss the religious
issues raised by Sri Dayanand. Sri Dayanand asked his question “Is God formless or has God a form?“.
Rev. Yogiraj in his usual composure said “God has many forms but at the same time God has no form”. Hearing this, the disciples of Sri Dayanand started shouting and used objectionable words aimed at Yogiraj. Yogiraj requested Sri Dayanand to exercise control over his disciples but Dayanandji could not discipline the hooligans.
Indeed they wanted Yogiraj to concede defeat and make a retreat. At last Rev. Yogiraj told Dayanandji “Since you could not make them quiet so now I am trying to make them quiet”. Having uttered these words Rev. Yogiraj closed his eyes. All of a sudden there was complete silence. All the hooligans who were shouting found themselves helpless, their mouth remained open and the jaw-movements stopped. Sri Dayanand was taken aback.
At this moment Rev. Yogiraj said “Water does no have a form of its own but when it is transformed into ice, it has a form”. In the same way so long as we try to perceive God through our sense organs,
God has various forms but when we transcend our sense-organs we realize the truth (in that light of soul and self-awareness) God is formless.
This God has various forms but at the same time God does not have a form i.e. God is formless”. Everybody was satisfied with this irrefutable explanation emanating from a realized master. Sri Dayanand had nothing to ask after listening to such a speech loaded with nothing but truth.
At last Sri Dayanand requested Rev. Yogiraj to bring his disciples back to normalcy. Then Yogiraj ordered one of Dayanand´s disciple to bring water (the Gangajal) offered on Kashi Viswanath Shivalinga. When the water was sprinkled on the faces
of those hooligans by Rev. Yogiraj they came back to normalcy. Sri Dayanand left Kashi immediately.</p>
</blockquote>
<p>By the way, this isn't the only time Dayananda Saraswati lost a debate; he also lost one to a Sri Vaishnava at some point, as described <a href="https://books.google.com/books?id=poQKAwAAQBAJ&pg=PA20#v=onepage&q&f=false" rel="nofollow noreferrer">here</a>.</p>
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<p>In many movies, there is a scene about <strong><em>Yama-Loka</em></strong> where <strong><em>Chitragupta</em></strong> records good and bad deeds of people who arrive there after death.</p>
<p>My questions: </p>
<ol>
<li>Is there a scripture that describes this part after death in detail?</li>
<li>Is there a real character called <strong><em>Chitragupta</em></strong>?</li>
<li>Does <strong><em>Yama</em></strong> really decide the fate of each person?</li>
</ol>
| 23561 | 23558 | 11 | 2 | 23558 | 9 | Is Chitragupt of Yamlok mentioned in any scriptures? | 3 | 23561 | <blockquote>
<p><strong>Is there a real character called Chitragupta?</strong></p>
<p>"Brahman said, 'O highly blessed
one, excellent is the duty that thou
hast enunciated, together with its
secret ritual. Praise be to thee! I
grant thee this boon, viz., that thy
penances will continually increase!'
"Yams said, 'I have heard from thee
an excellent and agreeable
discourse. <strong>Listen now to what
Chitragupta has said and what is
agreeable to me.</strong> Those words relate
to duty with its secret ritual, and are
worthy of being heard by the great
Rishis, as also by men endued with
faith and desirous of achieving their
own good. Nothing is lost of either
piety or sin that is committed by
creatures. On days of the full moon
and the new moon, those acts are
conveyed to the sun where they rest.
When a mortal goes into the region
of the dead, the deity of the sun
bears witness to all his acts. He that
is righteous acquires the fruits of
his righteousness there. I shall now
tell you of some auspicious duties
that are approved by Chitragupta.
Water for drink, and lamps for
lighting darkness, should always be
given, as also sandals and umbrellas
and Kapila kine with due rites. In
Pushkara especially should one make
the gift of a Kapila cow unto a
Brahmana conversant with the
Vedas. One should also always
maintain one's Agnihotra with great
care. Here is another duty which was
proclaimed by Chitragupta. </p>
<p><strong>— The Mahabharata :Book 13: Anusasana:Parva SECTION CXXX</strong></p>
</blockquote>
<p>source:— <a href="http://www.sacred-texts.com/hin/m13/m13b095.htm" rel="nofollow noreferrer">http://www.sacred-texts.com/hin/m13/m13b095.htm</a> </p>
<blockquote>
<p><strong>Is there a scripture that
describes this part after death in detail?</strong></p>
</blockquote>
<p>&</p>
<blockquote>
<p><strong>Does Yama really decide the fate of each
person?</strong></p>
</blockquote>
<p>And garuda purana says:—</p>
<blockquote>
<ol>
<li><p>Garuḍa said: What are the
torments like that the sinful suffers,
having passed along the way of
Yama into the abode of Yama? Tell
me this, O Keśava.</p></li>
<li><p>The Blessed Lord said: Listen, O
Descendant of Vinatā. I will tell it to
you from the beginning to the end.
Even at the description of hell you
will tremble.</p></li>
<li><p>Four and forty yojanas, O Kāśyapa,
beyond the city of Bahubhīti, lies
the great city of the King of Justice.</p></li>
</ol>
<p>4-5. The sinful man cries when he
hears the mingled wails of 'Oh, Oh,'
and having heard his cry, those who
walk about in the city of Yama.
All go to the door-keeper and report
it to him. The doorkeeper
Dharmadhwaja, always stands there.</p>
<ol start="6">
<li><p><strong>He, having gone to Chitragupta,
reports the good and evil deeds.
Then Chitragupta tells it to the King
of Justice.</strong></p></li>
<li><p>The men who are Deniers, O
Tārkshya, and always delight in great
sin; these are all, as is proper, well-
known to the King of Justice.</p></li>
<li><p><strong>Nevertheless, he asks Chitragupta
about their sins. Chitragupta,
although he is all-knowing, enquires
of the Śravaṇas.</strong> </p></li>
</ol>
<p><strong>— The Garuda
Purana: CHAPTER III.
An Account of the Torments of
Yama.</strong></p>
</blockquote>
<p>source:— <a href="http://www.sacred-texts.com/hin/gpu/gpu05.htm" rel="nofollow noreferrer">http://www.sacred-texts.com/hin/gpu/gpu05.htm</a></p>
<blockquote>
<p><strong>more info</strong>:— <a href="https://en.m.wikipedia.org/wiki/Chitragupta" rel="nofollow noreferrer">https://en.m.wikipedia.org/wiki/Chitragupta</a></p>
</blockquote>
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<p>Devi Saraswati is the Goddess of knowledge, learning and creativity. But what is the etymological meaning of the name Saraswati? How does Nirukta explain the name Saraswati?</p>
<p>I guess it's related to 'सार' which means Essence and 'स्व' which means Self and thus related to Essence of Self. But am I correct? Do any scripture explain the meaning of 'Saraswati' ?</p>
| 23689 | 23613 | 13 | 2 | 23613 | 6 | What is the meaning of Saraswati? | 4 | 23689 | <p>One derivation of the word "Saraswati" is given in the Devi Bhagavatam and which is as follows:</p>
<blockquote>
<p>On the greatness of Kali:</p>
<p>1-110. Nârâyana said :-- A part of Sarasvatî descended in this Bhârata
Punya Bhûmi (land of merits), owing to the curse of Gangâ; and She
remained in full in Visnu's region, the abode of Vaikuntha. She is
named Bhâratî, on account of Her coming to Bhârata; she is called
Brâhmî because she is dear to Brahmâ; and She is called Vânî as She
presides over Speech. Hari is seen everywhere, in tanks, in wells, in
<strong>running streams (i.e., in Saras)</strong>. Because He resides in Saras,
therefore He is called Sarasvân. <strong>Vânî is the S'akti of that Sarasvân;
therefore She is denominated Sarasvatî</strong>.</p>
</blockquote>
<p>From the <strong>Devi Bhagavatam's Book 9, Chapter VIII</strong> (this chapter is called "The greatness of Kali).</p>
<p>So, here it's said to be derived like this: Saras (meaning streams of water)+wati or vati (a female who's endowed with that i.e streams). </p>
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<p>Is there any temple where deities are Brahma, Vishnu and Maheshwara all the three supreme gods are worshipped at once?</p>
| 23618 | 23616 | 17 | 2 | 23616 | 19 | Is there any temple where deities are Brahma, Vishnu and Maheshwara? | 3 | 23618 | <p>Yes, there are a few. </p>
<h3>Temples of historical significance</h3>
<p>The very famous <a href="https://en.wikipedia.org/wiki/Prambanan" rel="noreferrer">Prambanan temple at Java, Indonesia</a>. This very old temple (and UNESCO world heritage site) from 9th century is dedicated to the trimurti. There are three temples, one for each Brahma, Vishnu and Maheshwara, there. Also, there are separate temples for their vahanas as well. </p>
<p><a href="https://i.stack.imgur.com/jZgJi.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/jZgJi.jpg" alt="Image of the temple from Wikipedia"></a></p>
<hr>
<p>The main deity at <a href="https://en.wikipedia.org/wiki/Elephanta_Caves" rel="noreferrer">the Elephanta Caves, Mumbai, India</a>, (which is also a UNESCO world heritage site), is a large stone sculpture of trimurti. </p>
<blockquote>
<p>The three heads represent three essential aspects of Shiva: creation, protection, and destruction. The right half-face (west face) shows him holding a lotus bud, depicting the promise of life and creativity. This face is symbolism for Brahma, the creator or Uma or Vamadeva, the feminine side of Shiva and creator. The left half-face (east face) is that of a moustached young man. This is Shiva as the terrifying Aghora or Bhairava, the chaos creator and destroyer. This is also known as Rudra-Shiva, the Destroyer. The central face, benign and meditative Tatpurusha, resembles the preserver Vishnu.</p>
</blockquote>
<p><a href="https://i.stack.imgur.com/FsNZ4.jpg" rel="noreferrer"><img src="https://i.stack.imgur.com/FsNZ4.jpg" alt="enter image description here"></a></p>
<hr>
<h3>Temples where worship is still being carried out today</h3>
<p>The <a href="https://en.wikipedia.org/wiki/Thripaya_Trimurti_Temple" rel="noreferrer">Thripaya Trimurti Temple at Thrissur, India</a> is another temple dedicated to trimurti. Here, the three deities are worshipped at once, as they are all placed on the same pedestal. </p>
<blockquote>
<p>Thripaya Trimurti Temple is a Hindu temple in Irinjalakuda, Thrissur in Kerala, India. It is the only temple in the world where the Trimurti sit in one pedestal in one sanctum sanctorum. </p>
</blockquote>
<hr>
<p>As <a href="https://hinduism.stackexchange.com/users/5212/sarvabhouma">@NogShine</a> mentioned in <a href="https://chat.stackexchange.com/transcript/message/42413816#42413816">chat</a>, the <a href="https://en.wikipedia.org/wiki/Mithrananthapuram_Trimurti_Temple" rel="noreferrer">Mithrananthapuram Trimurti Temple at Thiruvananthapuram, Kerala</a> is also another place where the trimurti are worshipped together. </p>
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<p>Normally we consider Brahma, Vishnu and Mahesh as the Supreme God and as stated below all souls are part of this Supreme soul.</p>
<blockquote>
<p>yathā sudīptāt pāvakādvisphuliṅgāḥ sahasraśaḥ prabhavante sarūpāḥ
tathā'kṣarādvividhāḥ somya bhāvāḥ prajāyante tatra caivāpi yanti
[Mundak Up. 2.1.1]</p>
<p>Meaning Just like from a well blazing fire shoots forth thousands of
sparks, so from God arise beings of different kinds and goes back to
it again.</p>
</blockquote>
<p><strong>My Question:</strong> All Supreme souls are male, so are all souls that enter human body male? </p>
<p><strong>Part 2</strong></p>
<p>If not then are there any chances that a soul which was part of female body in previous birth is part of male body in the next birth, which may or may not lead to confusion? As a part of female body soul gains certain karmas and as inhabitant of male body different karmas, so does this add up to some confusion as karmas pile up?</p>
| 23701 | 23699 | 12 | 2 | 23699 | 15 | Does a soul have any gender? | 3 | 23701 | <p>No, the self doesn't have gender, it's just a body which has gender.</p>
<p>According to Shwetashwatara Upanishad:</p>
<blockquote>
<p>नैव स्त्री न पुमानेष न चैवायं नपुंसकः ।<br> यद्यच्छरीरमादत्ते तेने तेने स युज्यते <a href="https://sanskritdocuments.org/doc_upanishhat/shveta.html?lang=sa" rel="noreferrer">॥ १०॥</a></p>
<p><a href="http://www.shastras.com/upanishads-krishna-yajur-veda/svetasvatara-upanishad/" rel="noreferrer">V-10</a>: He is neither female, nor male, nor neuter. Whatever body he assumes, he becomes identified with that.</p>
</blockquote>
<p>Another translation from <a href="http://www.vidyavrikshah.org/scripture/upanishads/sveta5.html" rel="noreferrer">Vidyaprakash</a>:</p>
<blockquote>
<p>The Jiva is not female, nor male nor neuter. Whatever body it assumes, it becomes filled with that body.</p>
</blockquote>
<p>It's also recommended to forget such things in the path of Yoga by Swami Vivekananda on his work <a href="https://ramakrishnavivekananda.info/vivekananda/volume_1/raja-yoga/concentration_its_practice.htm" rel="noreferrer">Rajayoga</a>:</p>
<blockquote>
<p>A man who wants to be a perfect Yogi must give up the sex idea. The soul has no sex; why should it degrade itself with sex ideas? Later on we shall understand better why these ideas must be given up.</p>
</blockquote>
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<p>From this question <a href="https://hinduism.stackexchange.com/questions/23699/does-a-soul-have-any-gender">Does a soul have any gender?</a> it is known that soul doesn't have any gender. But when a child is born from mother's womb it does have a gender (male, female, or neuter). So, why is a gender-less soul converted to a specific gender? I think it is based on Karma, but does any scripture explain this?</p>
| 23707 | 23706 | 12 | 2 | 23706 | 12 | On what basis is a soul born as male or female? | 3 | 23707 | <p>We can get an answer from the embryological point of view as found in an Upanishad called the Garbha Upanishad (which is linked to the Krishna Yajur Veda).
<br></p>
<blockquote>
<p>In the fourth month, belly and hip are formed; in the fifth month, the
backbone is formed; in the sixth month, nose, eyes and ears are
formed.</p>
<p>In the seventh month, [the embryo] comes to have the jīva (conscious
self), and in the eighth month, it becomes complete in every sense.</p>
<p><strong>If the father’s seed is more potent, it becomes male; if the mother’s
seed is stronger, it becomes female.</strong> If the seeds are equal, it
becomes an intersexual (napu÷saka, neither male, nor female).</p>
<p>If [at the time of impregnation] the parents are agitated, the child
will be blind, crippled, hunch-backed or stunted. If the vital air
moves around, the seed enters in two parts, resulting</p>
</blockquote>
<p>Additionally this Upanishad also states that a child can remember his past life in the 9th month.</p>
<blockquote>
<p>Whatever is consumed or drunk by the mother passes through the nerves
and vessels to the child, becoming the source of his satisfaction.
During the ninth month, all outer signs attain completeness. <strong>And he is
reminded of his previous birth, and recounts the good and bad deeds
committed.</strong></p>
<p>He thinks: I have seen thousands of wombs, eaten several kinds of food
and sucked many breasts. Born and dead again and again, I am immersed
in grief but see no remedy. Thinking of my good and bad deeds, I am
suffering alone, although the bodies that enjoyed the fruits are gone.</p>
</blockquote>
<p>But, it forgets everything, as soon as it comes out of the mother's womb, due to the influence of the Sutika Vayu and that of Mahamaya.</p>
<p>I have similar verses from Tantras as well, but right now can not post them, because the books are not with me right now.</p>
<p>Source- <a href="http://www.ece.lsu.edu/kak/GarbhaUpanishad.pdf" rel="noreferrer">The Garbhopanishad.</a>. You can get the Sanskrit verses from this PDF but i am not able to paste them here (getting some weird characters).</p>
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<p>Ravan was half-brahmin and half-demon.His father,the great rishi Vishrava belonged to the Pulastya clan and mother Kaikasi originated from the asura clan.Since he was a brahmin and was the greatest devotee of Mahadev,it might be true that he was a vegetarian.
However it might also be possible that he was a meat eater,due to the fact that he possessed demon genes.</p>
| 23787 | 23785 | 12 | 2 | 23785 | 10 | Was Ravana a vegetarian? | 4 | 23787 | <p>Ravana was not a vegetarian.</p>
<p>As per <strong>UTTARA KANDA of Valmiki Ramayana</strong>, this is what Ravana did in king Marutta's Maheshvara yajna:</p>
<p><a href="https://i.stack.imgur.com/ZCbGR.png" rel="noreferrer"><img src="https://i.stack.imgur.com/ZCbGR.png" alt="Ravana in king Marut's yajna"></a></p>
<blockquote>
<p>And then devouring the Maharshis that were present at the place of
sacrifice, Ravana, satiated with their blood, again went to the earth. (<a href="http://ancientvoice.wikidot.com/src-vrm:ram7-18" rel="noreferrer">English translation source</a>)</p>
</blockquote>
<hr>
<p>The complete story of king Marutta's Maheshvara yajna is given <a href="http://ancientvoice.wikidot.com/src-vrm:ram7-18" rel="noreferrer">here</a>.</p>
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<p>It is a well known fact that Urmila did not accompany her husband Lakshmana to the forest for fourteen years, but remained behind in Ayodhya.</p>
<p>I have come across a story, that Lakshmana accompanying Rama and Sita wanted to guard them from harm. This would require him to be ever alert and awake. So he prays to the Goddess of Sleep and seeks the boon that he can remain sleepless for the fourteen year period. The Goddess was willing to grant the boon, if someone would take over Lakshmana's sleep duration on themselves. Since Urmila was not accompanying her husband to the forest, she gladly agreed to take over the additional period of sleep. Hence Lakshmana remained awake for fourteen years, while Urmila slept through most of those years.</p>
<p>My Question: <strong>What are the references and sources for this legend of Lakshmana remaining awake for fourteen years? Did Urmila really take over her husbands sleep period for the fourteen years? Is it enumerated in any of the scriptures or epics?</strong></p>
| 23804 | 23801 | 11 | 2 | 23801 | 6 | Did Urmila Really Sleep for Fourteen Years? | 3 | 23804 | <p>The story of Urmila Nidra comes from <strong>folk Ramayanas</strong> or <strong>Ram Kathas</strong> of South India and is not part of Valmiki’s Sanskrit Ramayana or Tulsidas’s Avadhi Ramacharitamanas.</p>
<blockquote>
<p>As per <a href="http://devdutt.com/articles/indian-mythology/ramayana/lakshmans-wife-goes-to-sleep.html" rel="nofollow noreferrer">this article</a>:</p>
<p>Lakshman’s wife, Urmila, wanted to follow her husband to the forest as Sita had followed Ram but Lakshman begged her to stay back saying, “I will be busy taking care of Ram and Sita and will have not time for you. Help me by staying back so that I do not have to feel guilty or anxious about your wellbeing.” So Urmila stayed back, reluctantly, wondering how she could help her husband help Ram.</p>
<p>On the first night in the forest, Lakshman kept watch while Ram and Sita went to sleep. That is when Nidra, the goddess of sleep, approached him. He begged the goddess to leave him alone for fourteen years so that he could guard his brother and sister-in-law night and day. The goddess, impressed by his act of filial devotion, agreed. But the law of nature demanded that someone bear the burden of Lakshman’s share of sleep. “Go to my wife, Urmila, and inform her of the situation,” said Lakshman. Nidra went to Urmila. Urmila bowed her head and replied, “Give me my husband’s share of sleep for fourteen years so that he can stay awake all that time without any fatigue.” So it came to pass that Urmila slept for fourteen years night and day while her husband stayed awake in the service of Ram and Sita.</p>
<p>This had an impact in the war against Ravana. Ravana’s mighty son, Meghnadh, was invincible. Only a man who had not slept for 14 years could defeat him. Thus Lakshman was able to kill him, all thanks to Urmila.</p>
</blockquote>
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<p>I asked a Pundit about how the universe is created and where from human came first. While he was describing as mentioned in Vedas, he said that human are created from different parts of the body of Brahma as below.</p>
<blockquote>
<p>Brahmin are created from the Mouth of Brahma.</p>
<p>Kshatritya are created from the Arms of Brahma</p>
<p>Vaishya are created from the Thighs of Brahma.</p>
<p>Shudra are created from the Legs of Brahma.</p>
</blockquote>
<p><a href="https://hinduism.stackexchange.com/q/8508/12071">This nice question</a> describes how the entire universe is created by brahma. However,I wish to know, where from human came first? Is it the same way I listen above?</p>
| 23834 | 23829 | 7 | 2 | 23829 | 7 | Where from human came first? | 3 | 23834 | <p>Almost yes but replace bramha with purush in <a href="http://sacred-texts.com/hin/rigveda/rv10090.htm" rel="noreferrer">purush sukta</a>
Purusha sukta (puruṣasūkta ) is hymn 10.90 of the Rigveda, dedicated to the Purusha, the
"Cosmic Being".</p>
<blockquote>
<p>11 When they divided Puruṣa how
many portions did they make?
What do they call his mouth, his
arms? What do they call his thighs
and feet?</p>
<p>12 The Brahman was his mouth, of
both his arms was the Rājanya
made.
His thighs became the Vaiśya, from
his feet the Śūdra was produced. </p>
<p><strong>—<a href="http://sacred-texts.com/hin/rigveda/rv10090.htm" rel="noreferrer">Rigveda 10.90.11</a></strong></p>
</blockquote>
<p>Although morden scholarship says that it is later added verse because in whole rigveda doesn mention caste.</p>
<p>But this doesn't make it only creation theory in rigveda there are many like <a href="http://www.sacred-texts.com/hin/rigveda/rv10121.htm" rel="noreferrer">hiranyagarbha sukta</a> It finds
mention in one hymn of the
Rigveda (RV 10.121), known as
the Hiraṇyagarbha Sūkta,
suggesting a single creator deity
(verse 8: yo deveṣv ādhi devā eka
āsīt, Griffith: "He is the God of
gods, and none beside him."), identified in the hymn as Prajāpati . </p>
<blockquote>
<ol>
<li>IN the beginning rose
Hiranyagarbha, born Only Lord of all
created beings.
He fixed and holdeth up this earth
and heaven. What God shall we
adore with our oblation?</li>
</ol>
<p>2 Giver of vital breath, of power and
vigour, he whose commandments all
the Gods acknowledge -.
The Lord of death, whose shade is
life immortal. What God shall we
adore with our oblation? </p>
<p><strong>— <a href="http://www.sacred-texts.com/hin/rigveda/rv10121.htm" rel="noreferrer">Rigveda (RV 10.121)</a> )</strong></p>
</blockquote>
<p>Along there is <a href="https://en.m.wikipedia.org/wiki/Devi_sukta" rel="noreferrer">devi sukta</a> too.The Devīsūkta (ungrammatically
split as Devi Sukta), also called
the Aṃbhṛnīsūkta , is the 125th
sūtka (hymn) occurring in the
10th mandala of the Ṛgveda </p>
<blockquote>
<ol>
<li>I TRAVEL with the Rudras and the
Vasus, with the Ādityas and All-Gods
I wander.
I hold aloft both Varuṇa and Mitra,
Indra and Agni, and the Pair of
Aśvins.</li>
</ol>
<p>2 I cherish and sustain high-swelling
Soma, and Tvaṣṭar I support, Pūṣan,
and Bhaga.
I load with wealth the zealous
sdcrificer who pours the juice and
offers his oblation</p>
<p>3 I am the Queen, the gatherer-up
of treasures, most thoughtful, first of
those who merit worship.
Thus Gods have stablished me in
many places with many homes to
enter and abide in.</p>
<p>4 Through me alone all eat the food
that feeds them,—each man who
sees, brewhes, hears the word
outspoken
They know it not, but yet they dwell
beside me. Hear, one and all, the
truth as I declare it. </p>
<p>—<strong><a href="http://www.sacred-texts.com/hin/rigveda/rv10125.htm" rel="noreferrer">The Rig Veda/Mandala
10/Hymn 125</a></strong></p>
</blockquote>
<p>And the <a href="https://en.m.wikipedia.org/wiki/Nasadiya_Sukta" rel="noreferrer">Nasadiya Sukta</a> The Nasadiya Sukta (after the
incipit ná ásat, or "not the non-
existent"), also known as the
Hymn of Creation , is the 129th
hymn of the 10th Mandala of the
Rigveda (10:129). It is concerned
with cosmology and the origin of
the universe . </p>
<blockquote>
<ol>
<li>THEN was not non-existent nor
existent: there was no realm of air,
no sky beyond it.
What covered in, and where? and
what gave shelter? Was water there,
unfathomed depth of water?</li>
</ol>
<p>2 Death was not then, nor was there
aught immortal: no sign was there,
the day's and night's divider.
That One Thing, breathless, breathed
by its own nature: apart from it was
nothing whatsoever.</p>
<p>3 Darkness there was: at first
concealed in darkness this All was
indiscriminated chaos.
All that existed then was void and
form less: by the great power of
Warmth was born that Unit.</p>
<p>4 Thereafter rose Desire in the
beginning, Desire, the primal seed
and germ of Spirit.
Sages who searched with their
heart's thought discovered the
existent's kinship in the non-
existent.</p>
<p>5 Transversely was their severing
line extended: what was above it
then, and what below it?
There were begetters, there were
mighty forces, free action here and
energy up yonder</p>
<p>6 Who verily knows and who can
here declare it, whence it was born
and whence comes this creation?
The Gods are later than this world's
production. Who knows then whence
it first came into being?</p>
<p>7 He, the first origin of this creation,
whether he formed it all or did not
form it,
Whose eye controls this world in
highest heaven, he verily knows it, or
perhaps he knows not.</p>
</blockquote>
<p>—<a href="http://www.sacred-texts.com/hin/rigveda/rv10129.htm" rel="noreferrer"><strong>Rigveda:10:129</strong></a></p>
<p>So there are many on vishwakarma too:— <a href="http://www.sacred-texts.com/hin/rigveda/rv10081.htm" rel="noreferrer">http://www.sacred-texts.com/hin/rigveda/rv10081.htm</a></p>
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<p>The <a href="https://archive.org/details/TheNyayaSutrasOfGotama" rel="nofollow noreferrer">Nyaya Sutras</a>, composed by the Gautama, is one of the most important Indian philosophical texts and forms the basis of <a href="https://en.m.wikipedia.org/wiki/Nyaya" rel="nofollow noreferrer">Nyaya</a> school of thought.</p>
<p>Now, how many commentaries are there of these Sutras? Are any of these commentaries translated in English and available free online?</p>
| 24537 | 23874 | 5 | 2 | 23874 | 4 | How many commentaries have there been of the Nyaya Sutras? | 3 | 24537 | <p>I know of six commentaries on Gautama's Nyaya Sutras:</p>
<ol>
<li>Vatsyayana's Nyaya Sutra Bhashya, which you can read <a href="https://tinyurl.com/nyayasutras" rel="nofollow noreferrer">here</a>.</li>
<li>Uddyotakara's Vartika on Vatsyayana's Bhashya, which you can read in four volumes <a href="https://archive.org/details/NyayaSutrasOfGautamaVol.1MLBD" rel="nofollow noreferrer">here</a>, <a href="https://archive.org/details/NyayaSutrasOfGautamaVol.2MLBD" rel="nofollow noreferrer">here</a>, <a href="https://archive.org/details/NyayaSutrasOfGautamaVol.3MLBD" rel="nofollow noreferrer">here</a>, and <a href="https://archive.org/details/NyayaSutrasOfGautamaVol.4MLBD" rel="nofollow noreferrer">here</a>.</li>
<li>Vachaspati Mishra's Tatparya Tika on Uddyotaraka's Vartika, which isn't available in English, but is available in Sanskrit <a href="https://archive.org/details/NyayaVartikaTatparyaTika1927VolIKashiSeries24Chowkhamba" rel="nofollow noreferrer">here</a>.</li>
<li>Udayana's Parishuddhi on Vachaspati Mishra's Tatparya Tika, which isn't available in English, but is available in Sanskrit <a href="https://archive.org/details/in.ernet.dli.2015.345180" rel="nofollow noreferrer">here</a>.</li>
<li>Raghunatha Shiromani's Bhashya Chandra, which isn't available in English, but is available in Sanskrit <a href="https://archive.org/details/NyayaDarsanaKhadotyaGanganathaJhaBhashyaChandraNotesAmbodasShastriDhundhiRajaSastriChowkambha" rel="nofollow noreferrer">here</a>.</li>
<li>Vishwantha's Nyaya Sutra Vritti, which you can read <a href="https://archive.org/details/bub_gb_4C5Tsfe4bF4C" rel="nofollow noreferrer">here</a>.</li>
</ol>
<p>One note of caution: not all these commentators are actual members of the Nyaya school. Vatsyayana and Uddyotakara were Naiyayikas, but Vachaspati Mishra was an Advaitin, and Udayana and Raghunatha Shiromani were members of the Navya Nyaya school, which was a fusion of Nyaya and Vaisheshika. The original Nyaya school died out around the 12th century, so all commentators after that were from outside the Nyaya school.</p>
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<p>Can I have more than one spiritual Guru in my life? Can I take <strong><em>Mantra Diksha</em></strong> from two Gurus? If I take <strong><em>Mantra Diksha</em></strong> from two Gurus then which Guru will be considered as superior?</p>
| 23910 | 23909 | 20 | 2 | 23909 | 16 | Can I have more than one Guru? | 6 | 23910 | <p>Yes you can have.</p>
<p>See the following verse which i have used in <a href="https://hinduism.stackexchange.com/a/21639/4732">this answer</a>:</p>
<blockquote>
<p>MadhuluvedhA yathA bhringah pushpAt pushAntaram vrajet |<br> JyAna luvdha
stathA shishyah guro gurvantara vrajet ||</p>
<p><br></p>
<p>Just like the bee, desirous of honey, moves from one flower to the
other, a disciple, desirous of knowledge, can likewise move from one
Guru to another.</p>
<p><strong>Kularnava Tantram 13.132</strong></p>
</blockquote>
<p>Also from the Uddava Gita we get the following verse:</p>
<blockquote>
<p>na hy ekasmäd guror jïänaà su-sthiraà syät su-puñkalam <br> brahmaitad
advitéyaà vai géyate bahudharñibhiù ||</p>
<p><br></p>
<p>Although God is one, sages have described Him in different manners.
For this reason, <strong>one may not be able to gain a complete understanding
of God from one ordinary spiritual master</strong>.</p>
</blockquote>
<p>So, in such cases looking for more than one Guru is recommended. Lord Shiva, in that KulArnava verse i have given, is alluding exactly to such a scenario.</p>
<p>Bhrighu, Swetaketu had more than one Guru, for example.</p>
<p>Also, from <a href="https://hinduism.stackexchange.com/a/23215/4732">this answer</a> you can know that Sri RAmakrishna Paramhamsa had more than one Mantra Gurus. First, he was initiated by Sri KenArAm BhattachArya. And, then sometime later, he was further initiated by his female Guru Sri Bhairavi.</p>
<p>So, it is certainly allowed. </p>
<p>As regards, superiority, then that is not based on who initiated you first but rather on which DikshA uplifted your spiritual level more.</p>
<p>If after a DikshA you feel completely satisfied, then that Guru is the ultimate Guru for you.</p>
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<p>What should be or are the characteristics of a human being? In today's age, are people real humans? I feel that humans are those who have compassion towards others, and love towards others be it animals, nature or other humans... But I don't see any such characteristics in today's humans (>99%). Should I call them humans just because they have intelligence? I think even the crow is intelligent. Is only self awareness enough to be a human being?</p>
<p>As I've learned those animals who start to develop compassion and love towards other life forms and are self giving have the real characteristics of a human being. As I can remember some parts of the Hindu mythology where Vishnu takes an avatar of a fish and one person to show the character of humans... I don't remember any more of this story, but you people may know a lot about it. I am really sad by seeing that now a days people will not do any good to others unless there is some benefit or some emotional/instinct wise way.</p>
| 23977 | 23971 | 4 | 2 | 23971 | 4 | What are the characteristics of a human being? | 4 | 23977 | <p>As per <strong>Bhagavad-gītā 16.1-3</strong>,</p>
<blockquote>
<p>श्री भगवानुवाच</p>
<p>अभयं सत्त्वसंशुद्धिः ज्ञानयोगव्यवस्थितिः।</p>
<p>दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम्।।16.1।।</p>
<p>अहिंसा सत्यमक्रोधस्त्यागः शान्तिरपैशुनम्।</p>
<p>दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम्।।16.2।।</p>
<p>तेजः क्षमा धृतिः शौचमद्रोहो नातिमानिता।</p>
<p>भवन्ति सम्पदं दैवीमभिजातस्य भारत।।16.3।।</p>
<p>The Supreme Personality of Godhead (Lord Krishna) said: 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 – <strong>these
transcendental qualities</strong>, O son of Bharata, <strong>belong to godly men endowed with divine nature.</strong>
~ <a href="https://www.vedabase.com/en/bg/16/1-3" rel="nofollow noreferrer">English translation from Bhagavad-gītā As It Is by Swami Prabhupāda</a></p>
</blockquote>
<hr />
<p>As per this Shubhashita:</p>
<blockquote>
<p>आहार निद्रा भय मैथुनं च</p>
<p>सामान्यमेतत् पशुभिर्नराणाम् ।</p>
<p><strong>धर्मो हि तेषामधिको विशेष:</strong></p>
<p><strong>धर्मेण हीनाः पशुभिः समानाः</strong> ॥</p>
<p>Eating (or things needed for survival), sleep, fear from somebody and sex; these habits are common between human beings and animals. (in this respect we can't differentiate between man and animal). <strong>It is <em>Dharma</em> which is additional important quality of man, without which he is same as an animal</strong>.</p>
</blockquote>
<p>So your question boils down to <strong>What are the characteristics of Dharma?</strong> and this is what scriptures mention in this regard:</p>
<p><strong><a href="https://hi.m.wikipedia.org/wiki/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE_%E0%A4%95%E0%A5%87_%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3" rel="nofollow noreferrer">Manusmriti 6.92</a></strong></p>
<blockquote>
<p>धृतिः क्षमा दमोऽस्तेयं शौचमिन्द्रियनिग्रहः ।</p>
<p>धीर्विद्या सत्यमक्रोधो दशकं धर्मलक्षणम् ॥</p>
<p>(1) dhṛtiḥ (Steadiness)</p>
<p>(2) kṣamā (Forgiveness),</p>
<p>(3) dama (Self-control),</p>
<p>(4) asteyaṃ (Abstention from unrighteous appropriation),</p>
<p>(5) śaucha (Purity),</p>
<p>(6) indriyanigrahaḥ (Control of the Sense-organs),</p>
<p>(7) dhī (Increasing intelligence with good deeds),</p>
<p>(8) vidyā (Knowledge),</p>
<p>(9) satya (Truthfulness), and</p>
<p>(10) akrodh (Absence of anger),</p>
<p>these are the ten-fold characteristics of Dharma (duty).</p>
</blockquote>
<p><strong><a href="https://www.vedabase.com/en/sb/7/11/8-12" rel="nofollow noreferrer">Śrīmad-Bhāgavatam (Bhāgavata Purāṇa) SB 7.11.8-12</a></strong></p>
<blockquote>
<p>These are the general principles to be followed by all human beings:</p>
<p>1 truthfulness,</p>
<p>2 mercy,</p>
<p>3 austerity,</p>
<p>4 cleanliness,</p>
<p>5 tolerance,</p>
<p>6 distinguishing between good and bad;</p>
<p>7 control of the mind,</p>
<p>8 control of the senses,</p>
<p>9 non violence,</p>
<p>10 celibacy,</p>
<p>11 charity,</p>
<p>12 reading of scripture,</p>
<p>13 simplicity,</p>
<p>14 satisfaction,</p>
<p>15 rendering service to saintly persons,</p>
<p>16 gradually taking leave of unnecessary engagements,</p>
<p>17 observing the futility of the unnecessary activities of human society,</p>
<p>18 remaining silent and grave and avoiding unnecessary talk,</p>
<p>19 considering whether one is the body or the soul,</p>
<p>20 distributing food equally to all living entities,</p>
<p>21 seeing every soul as a part of the Supreme Lord,</p>
<p>22 hearing about the activities and instructions given by the Supreme Personality of Godhead,</p>
<p>23 chanting about these activities and instructions,</p>
<p>24 always remembering these activities and instructions,</p>
<p>25 trying to render service,</p>
<p>26 performing worship,</p>
<p>27 offering obeisances,</p>
<p>28 becoming a servant,</p>
<p>29 becoming a friend,</p>
<p>30 surrendering one’s whole self</p>
<p>O King Yudhiṣṭhira, these thirty qualifications must be acquired in the human form of life. Simply by acquiring these qualifications, one can satisfy the Supreme Personality of Godhead.</p>
</blockquote>
<p><strong><a href="http://www.sacred-texts.com/hin/sbe14/sbe1413.htm" rel="nofollow noreferrer">Vasishtha 10.30</a></strong></p>
<blockquote>
<p><strong>To avoid</strong></p>
<ul>
<li>backbiting,</li>
<li>jealousy,</li>
<li>pride,</li>
<li>self-consciousness,</li>
<li>unbelief,</li>
<li>dishonesty,</li>
<li>self-praise,</li>
<li>blaming others,</li>
<li>deceit,</li>
<li>covetousness,</li>
<li>delusion,</li>
<li>anger, and</li>
<li>envy</li>
</ul>
<p>is considered to be the Dharma (duty) of (men of) all orders.</p>
</blockquote>
<hr />
<p>This <a href="https://hi.m.wikipedia.org/wiki/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE_%E0%A4%95%E0%A5%87_%E0%A4%B2%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%A3" rel="nofollow noreferrer">wiki article</a> defines Dharma from various scriptures.</p>
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<p>It is said in Wikipedia that </p>
<blockquote>
<p>The Vedic period or Vedic age (c. 1500 – c. 600 BCE) is the period in the history of the Indian subcontinent intervening between the end of the urban Indus Valley Civilization, and a second urbanisation which began in c. 600 BCE.</p>
</blockquote>
<p>Other sources/scholars mention 1200 BCE and nearby.</p>
<p>My question is: isn't "Vedic Age" meant to be since the beginning? Because, since Indus Valley was during the Kali Yuga (3300–1300 BCE; mature period 2600–1900 BCE), the preceding Yugas are by default, Vedic in nature. So then what is this new and revised "Vedic Age" which came after Indus Valley?</p>
<p>Also, if Kali Yuga started in 3102 BCE, then how come Indus Valley started from 3300 BCE? Or did the Indus Valley start during Dvapara Yuga?</p>
<p>Can anyone explain this discrepancy between Puranic/Shastric timeline and the timeline according to today's recorded history?</p>
| 24900 | 24057 | 3 | 2 | 24057 | 4 | Vedic Age and Hindu Timeline | 3 | 24900 | <p>The <a href="http://www.encyclopediaofauthentichinduism.org/articles/51_the_bhartiya_chronology.htm" rel="nofollow noreferrer">beginning</a> of <strong>Kaliyug</strong>. (3102 BC) </p>
<blockquote>
<p>Starting with the age of Kali Yuga, it is 4,32,000 years. Till now
5115 years have passed. According to the Surya Siddhanta, Kali Yuga
began at midnight (00:00) on 18 February 3102 BCE. This is also
considered the date on which Lord Krishna left the earth to return to
his heavenly abode.</p>
<p>Kaliyug and Mahabharat war. Lord Krishna ascended to His Divine abode
at the end of dwapar yug and immediately kaliyug started in 3102 BC.
Krishn lived for over 125 years. He descended on the earth planet in
3228 BC. The Pandavas, after winning the Mahabharat war, ruled for 36
years and 8 months. Accordingly, the date of Mahabharat war comes to
3139 BC.</p>
</blockquote>
<p>Now about Vedic age, first we need to understand what actually <strong>Vedic age</strong> is, as stated <a href="http://www.culturalindia.net/indian-history/ancient-india/vedic-civilization.html" rel="nofollow noreferrer">here</a>:</p>
<blockquote>
<p>The Vedic Period or the Vedic Age refers to that time period when the
Vedic Sanskrit texts were composed in India. The society that emerged
during that time is known as the Vedic Period, or the Vedic Age,
Civilization. The Vedic Civilization flourished between the 1500 BC
and 500 BC on the Indo-Gangetic Plains of the Indian subcontinent.</p>
</blockquote>
<p>So if you refer the above passage it conveys that during this period the Sanskrit texts were composed (Smriti) before that it existed (as Vedas are eternal) but were not composed, hence that period is termed as Vedic Age.</p>
<blockquote>
<p>Difference between <strong>Shruti & Smriti</strong>: Shruti is “that which has been
heard” and is canonical, consisting of revelation and unquestionable
truth, and is considered eternal. It refers mainly to the Vedas
themselves. Smriti is “that which has been remembered” supplementary
and may change over time.</p>
</blockquote>
<p>So basically the period which is before this Vedic period is termed as <strong>Pre-vedic period</strong>.</p>
<p>About <strong>Indus Valley</strong> age as stated <a href="https://www.ancient.eu/Indus_Valley_Civilization/" rel="nofollow noreferrer">here</a>:</p>
<blockquote>
<p>The Indus Valley Civilization was an ancient civilization located in
what is Pakistan and northwest India today, on the fertile flood plain
of the Indus River and its vicinity. Evidence of religious practices
in this area date back approximately to 5500 BCE. Farming settlements
began around 4000 BCE and around 3000 BCE there appeared the first
signs of urbanization. By 2600 BCE, dozens of towns and cities had
been established, and between 2500 and 2000 BCE the Indus Valley
Civilization was at its peak.</p>
</blockquote>
<p>So if you analyze everything closely you can conclude that basically it started during Dwapar Yuga and continued in Kali Yuga as well.</p>
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<p>I just want to know what makes a Brahmin. Does that depends on the karma? Does that depends on the fate? Does that depends on learning Vedas?</p>
<p>Some say that next birth of Brahmin is a cow. Is that true?</p>
| 24216 | 24211 | 7 | 2 | 24211 | 2 | Who becomes a Brahmin? | 4 | 24216 | <p>The qualities of Brahmana are as followed:</p>
<blockquote>
<p>BG 18.42 - Steadiness, control, austerity, cleanliness, tolerance, sincerity, knowledge, science and faith are certainly <strong>Brahma(na)'s natural Karma</strong></p>
</blockquote>
<p>Anyone with predominantly possessing above qualities is Brahmana.<br>
The varna-s are <strong>based on natural qualities or karma</strong>. Our natural qualities are mostly inherited from our forefathers, hence family lineage (viz caste) also has some role to play, even in today's time. Ultimately in which lineage a person would born is fate/luck. :-)</p>
<p>More details of what various professions may belong to 4 varna-s are described in <a href="https://hinduism.stackexchange.com/a/11246/1049">this answer</a>.</p>
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<p>Dharma is eternal and fixed. Each varna in Hinduism has its own dharma, which is defined by the Vedas.</p>
<p>What is the dharma for <a href="https://en.wikipedia.org/wiki/Mleccha" rel="noreferrer">Mlecchas</a>? </p>
| 33752 | 24330 | 11 | 2 | 24330 | 7 | What is dharma for Mlecchas according to Hinduism? | 4 | 33752 | <p>In <a href="http://www.sacred-texts.com/hin/m12/m12a064.htm" rel="nofollow noreferrer">this chapter</a> of the Shanti Parva the solar dynasty king Mandhata asks Vishnu, who has taken the form of Indra, what Dharmas kings should force Mlecchas like Yavanas, Sakas, etc. to perform. Here is how Vishnu answers it:</p>
<blockquote>
<p>Mandhatri said, ‘What duties should be performed by the Yavanas, the Kiratas, the Gandharvas, the Chinas, the Savaras, the Barbaras, the Sakas, the Tusharas, the Kankas, the Pathavas, the Andhras, the Madrakas, the Paundras, the Pulindas, the Ramathas, the Kamvojas, the several castes that have sprung up from Brahmanas and Kshatriyas, the Vaisyas, and the Sudras, that reside in the dominions of (Arya) kings? What are those duties again to the observance of which kings like ourselves should force those tribes that subsist by robbery? I desire to hear all this. O illustrious god, instruct me. O chief of all the deities, thou art the friend of us Kshatriyas.'</p>
<p>Indra said, 'All the robber tribes should serve their mothers and fathers, their preceptors and other seniors, and recluses living in the woods. All the robber tribes should also serve their kings. The duties and rites inculcated in the Vedas should also be followed by them. They should perform sacrifices in honour of the Pitris, dig wells, (and dedicate them to universal service), give water to thirsty travellers, give away beds and make other seasonable presents unto Brahmanas. Abstention from injury, truth, suppression of wrath, supporting Brahmanas and kinsmen by giving them their dues, maintenance of wives and children, purity, peacefulness, making presents to Brahmanas at sacrifices of every kind, are duties that should be practised by every person of this class who desire his own prosperity. Such a person should also perform all kinds of Paka-yajnas with costly presents of food and wealth. These and similar duties, O sinless one, were laid down in olden days for persons of this class. All these acts which have been laid down for all others should be done by persons of also the robber class, O king.'</p>
</blockquote>
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<p>He used the Chakra a lot and also his bow. I can't think of an occasion when he used his mace either as himself or an avatar.</p>
| 24412 | 24411 | 5 | 2 | 24411 | 9 | Did Vishnu ever use his mace Kaumodaki? | 5 | 24412 | <p>Yes, Lord Vishnu used his Kaumodaki mace to kill a demon name Andhaka. The story is mentioned in <a href="http://www.sacred-texts.com/hin/db/bk05ch06.htm" rel="noreferrer">Devi Bhagavata, Book 5, Chapter 6</a>.</p>
<blockquote>
<p>Wanting to kill Andhaka, Janârdana became infuriated, and, drawing his bow made of horn, call S'ârnga, shot at him arrows after arrows. The Dânava cut off all those arrows to pieces with his own mass of arrows. Then, becoming very angry, he shot fifty sharp arrows at Hari. Vâsudeva quickly made all those arrows useless and hurled Sudars'ana Chakra with thousand spokes on the Dânava with great violence. Andhaka thwarted this with his own discus and shouted aloud with such a great force that all the Devas became confused and confounded. Visnu's Chakra being baffled, the Devas became distressed with grief and the Dânavas got elated. <strong>Seeing the Devas thus grieved, Visnu held aloft his Kaumodakî Gadâ (club) and came hurriedly before the Dânava. Hari struck then with his Gadâ on the Dânava's head whereon he fell senseless on the ground.</strong></p>
</blockquote>
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<p>From <a href="https://en.wikipedia.org/wiki/Ashvamedha#The_sacrifice" rel="nofollow noreferrer">the Wikipedia article</a> on Aśvamedha Yajña:</p>
<blockquote>
<p>After this, the horse, a hornless he-goat, and a wild ox (go-mrga, Bos gaurus) are bound to sacrificial stakes near the fire, and seventeen other animals are attached to the horse. A significant number of animals, both tame and wild, are tied to other stakes, according to a commentator, 609 in total.</p>
<p>The chief queen ritually calls on the king's fellow wives for pity. The queens walk around the dead horse reciting mantras. <strong>The chief queen then spends a night with the dead horse.</strong></p>
</blockquote>
<p>Why is the queen required to spend a night with the dead horse? Is it to test her courage or is it symbolic of something else?</p>
<hr />
<p><strong>UPDATE</strong></p>
<p>I found some verses from <a href="http://mahabharata-resources.org/harivamsa/bhavishyaparva/hv_3_005.html" rel="nofollow noreferrer">The Harivaṃśa</a> that support Wikipedia's claims:</p>
<blockquote>
<p>rAjApi hAstinapuraM jagAma svajanAvR^itaH | <br>
anvashAsachcha muditastadA pramuditAH prajAH || 3-5-10</p>
<p>The king (Janamejaya) also returned to the city of elephants, surrounded by his people and happily protected his subjects, who lived happily.</p>
<p>kasyachittvatha kAlasya sa rAjA janamejayaH | <br>
dIkShito vAjimedhena vidhivadbhUridakShiNaH || 3-5-11</p>
<p>After some time, king Janamejaya, who offers plenty of tributes (in sacrifices) observed the horse sacrifice as ordained.</p>
<p>saMj~naptamashvaM tatrAsya devI kAshyA vapuShTamA | <br>
saMviveshopagamyAtha vidhidR^iShTena karmaNA || 3-5-12</p>
<p>Devi vapuShTamA, <strong>the daughter of the king of Kashi, went and slept with the slain horse, according to the ritual as prescribed</strong>.</p>
</blockquote>
| 24853 | 24590 | 8 | 2 | 24590 | 2 | Why is the queen required to sleep next to the dead horse at the end of Aśvamedha Yajña? | 5 | 24853 | <p>In <a href="https://rads.stackoverflow.com/amzn/click/0195073495" rel="nofollow noreferrer"><em>The Origins and Development of Classical Hinduism</em></a>, A. L. Basham talks about the symbolism behind this practice.</p>
<blockquote>
<p>Ch. 2. Early Speculations and the Later Sacrificial Cults</p>
<p>...</p>
<p>A feature of the <em>aśvamedha</em> which has aroused considerable comment is
the sexual character of one of the concluding ceremonies. <strong>The chief
queen lay down beside the body of the sacrificed horse and simulated
copulation with him, to the accompaniment of obscene remarks by the
priests and nobles standing by. This shows that the <em>aśvamedha</em> had
some of its roots in very ancient fertility ceremonies, and its
purpose was partly to ensure the productivity of the land,
represented by the queen.</strong></p>
<p>Nevertheless the main emphasis of the
<em>aśvamedha</em> was on political power. The political system envisaged by
those who developed this sacrifice was what has elsewhere been called
quasi-feudal, wherein a powerful overlord received homage and tribute
from a circle of less powerful subordinates. If in the course of the
horse's wanderings any king had tried to block his passage and had
been defeated in the ensuing battle, there was no question of such a
king being dethroned or of the annexation of his lands by the
conqueror. The defeated king was merely expected to appear at the
final ceremony and to accept the overlordship of the victor. Thus the
tradition of the <em>aśvamedha</em> did not encourage the building of solid
centralized empires; rather, it visualized a loose federation of
kingdoms under a single overlord, all virtually independent in respect
of their internal affairs. </p>
<p>...</p>
<p>(p. 33-34)</p>
</blockquote>
<hr>
<p>Due to the offensive nature of certain verses in the Kṛṣṇa Yajurveda that describe the aśvamedha-yajña, Arthur Berriedale Keith, whose translation is available at <a href="http://www.sacred-texts.com/hin/yv/yv07.htm" rel="nofollow noreferrer">sacred-texts.com</a> has excluded them from his work.</p>
<blockquote>
<p>vii. 4.19.<br></p>
<p>a O Amba! O Ambali! O Ambika!<br>
b No one leadest me.<br>
The wicked horse is sleeping.<br>
c O fair one, clad in fair raiment in the world of heaven be ye two covered....<br>
<strong>{...several verses omitted from original translation...}</strong><br>
1 When the deer eateth grain,<br>
He deemeth not his flock fat.<br>
When the Çadra woman is the loved of the Aryan,<br>
She seeketh not wealth for prosperity....<br>
<strong>{...several verses omitted from original translation...}</strong><br>
q Dadhikravan have I sung,<br>
The swift strong horse.<br>
May he make our mouths fragrant;<br>
May he lengthen our days.<br>
r Ye waters are healing;<br>
Further us to strength,<br>
To see great joy.<br>
s The most auspicious flavour that is yours<br>
Accord to us here<br>
Like eager mothers.<br>
t To him may we come with satisfaction,<br>
To whose dwelling ye quicken us,<br>
O waters, and propagate us.</p>
</blockquote>
<hr>
<p>For those contesting the authenticity of these verses or their translation, this is what Swami Vivekananda <a href="http://www.ramakrishnavivekananda.info/vivekananda/volume_6/epistles_second_series/071_rakhal.htm" rel="nofollow noreferrer">says</a>:</p>
<blockquote>
<p>And in the Vedic Ashvamedha sacrifice worse things would be done.... All the Brāhmanas mention them, and all the commentators admit them to be true. How can you deny them?</p>
<p>What I mean by mentioning all this is that there were many good things in the ancient times, but there were bad things too. The good things are to be retained, but the India that is to be, the future India, must be much greater than ancient India.</p>
<p>( Home/ Complete-Works/ Volume 6/ Epistles – Second Series/ LXXI Rakhal )</p>
</blockquote>
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<p>A soldier killing an enemy is not violence because it's done as a part of the war (<em>Yuddha Dharma</em>), or police killing criminals is not violence to reduce the burden on society.</p>
<p>Similarly, in what situations, a husband is allowed to raise a hand on his wife? </p>
<p>This is <strong>not about marital domestic violence</strong>. Rather it's similar to parents punishing (e.g. slap, spank, light beating) their kids to maintain discipline.</p>
<p>For example, Islam allows a certain extent of wife beating when the wife is out of bound. In modern-day progressive Islam, it's allowed to hit with a cloth towel.</p>
<ul>
<li>Islam: <a href="https://islam.stackexchange.com/q/17184">Is it allowed to give physical punishment for women?</a> </li>
<li>Christianity: <a href="https://christianity.stackexchange.com/q/18419">What does the Bible teach about domestic discipline?</a> </li>
<li>Judaism: <a href="https://judaism.stackexchange.com/q/22707">What are the sources that a husband may beat his wife?</a></li>
</ul>
| 24661 | 24628 | 11 | 2 | 24628 | 9 | Under which circumstances physical punishment to wife is allowed? | 3 | 24661 | <p>As Medhātithi <a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc201232.html" rel="noreferrer">explains</a>, it's only allowed under exceptional conditions.</p>
<blockquote>
<p>What is enjoined here is the method of keeping the persons on the right path, and not actual beating; so that chastisement may be administered verbally; and in cases where the fault is serious, there may also be beating.</p>
<p>...</p>
<p>‘Split bamboo’ — the bark of the bamboo. This has been mentioned only as illustrative of the lotus-fibre and other such objects which cause only slight pain. — (299)</p>
</blockquote>
<p>Also, Manu 8.300 <a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc201233.html" rel="noreferrer">says</a>:</p>
<blockquote>
<p>But only on the back part of the body, and never on the upper part; he who strikes otherwise than this incurs the guilt of a thief. — (300)</p>
</blockquote>
<p>So slapping one's wife or kid on their face (as they portray in some Indian movies) is not allowed. A husband/father/teacher who violates this maybe reported to the authorities.</p>
<blockquote>
<p>Yama (Vivādaratnākara, p. 2.). — 'Wife, son, slave, slave-girl and pupil, —
when these commit a fault, they should be chastised with a rope or with split bamboo; but in the lower, never in the higher, parts of the body :— <strong>if one strikes them otherwise, he should be punished.</strong>'</p>
<p>Nārada (Do.). — 'If the pupil docs not obey the teacher, he should be chastised, without hurting him, either with a thin rope or with split bamboo; the teacher shall not beat him much, nor in the head or on the chest. <strong>Behaving otherwise than this, the teacher should be punished by the King.</strong>'</p>
</blockquote>
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<p>In <a href="https://www.speakingtree.in/allslides/meaning-significance-of-shivaashtakam/shivashtakam4th-verse" rel="noreferrer">Shivashtakam</a> (Listen <a href="https://www.youtube.com/watch?v=OFGFxUoz8Mw" rel="noreferrer">here</a>), Lord Shiva is said to be the one having immense laughter. </p>
<blockquote>
<p>वटाधोनिवासं <strong>महाट्टाट्टहासं</strong> महापापनाशं सदासुप्रकाशम् ।<br>
गिरीशं गणेशं महेशं सुरेशं शिवं शङ्करं शम्भुमीशानमीडे ॥ ४॥ <br></p>
<p>vaṭādhonivāsaṃ <strong>mahāṭṭāṭṭahāsaṃ</strong> mahāpāpanāśaṃ sadāsuprakāśam ।<br>
girīśaṃ gaṇeśaṃ maheśaṃ sureśaṃ śivaṃ śaṅkaraṃ śambhumīśānamīḍe ॥ 4॥ </p>
<p>I pray to You, Shiva, Shankara, Shambhu, Who resides below a Vata (Banyan) tree, <strong>Who possesses an immense laughter</strong>, Who destroys the greatest sins, Who is always resplendent, Who is the Lord of Himalaya, various Gana and the demi-gods, Who is the great Lord, and Who is the Lord of everyone.</p>
</blockquote>
<p>When was he found with such laughter? There must be some stories of his laughing. </p>
| 24677 | 24675 | 10 | 2 | 24675 | 8 | What are the instances where Lord Shiva was found laughing? | 3 | 24677 | <p>Laughing is just a normal activity of Lord Shiva as discussed in a passage of Mahabharata which I <a href="https://hinduism.stackexchange.com/questions/20702/what-work-does-god-do-daily/20754#20754">discuss here:</a></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</strong> 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, <strong>he sometimes laughs loudly, frightening all creatures with his eyes.</strong> 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.</p>
</blockquote>
<p>One specific moment about laughing of Lord Shiva is recorded in Varaha Purana during the manifestation of Lord Ganesha as discussed in <a href="https://hinduism.stackexchange.com/questions/5150/when-was-lord-ganpati-discovered/17251#17251">this answer:</a> and <a href="https://hinduism.stackexchange.com/questions/14762/why-is-lord-ganesha-depicted-with-a-snake-around-his-belly/17254#17254">this answer:</a></p>
<blockquote>
<p>The gods said: <br>
<br>
"O great god with three eyes and trident in hand, it behoves you to create (a being) for obstructing the actions of the bad". <br>
<br>
Thus requested by Devas, Rudra with great pleasure looked at Uma for a moment. <br>
<br>
When he was looking at Uma in the presence of gods, he was worried why no form of his was seen in the sky. <br>
<br>
"There is the body in earth, there is one in water; so also in fire and air. <br>
<br>
How is it not there in sky ?" <strong>So thinking he laughed.</strong> By the power of knowledge, by what was seen by Rudra in the sky, by what was said by Brahma formerly as the body of all beings, <strong>by the laughter of Rudra, by all these four in the four elements Earth and the rest, there arose a boy effulgent with glowing face, looking like Rudra himself</strong> and stupefying Devas with the charm of his dazzling brilliance. Seeing the person of this great boy, Uma remained with eyes stuck on him.</p>
</blockquote>
<p>About the types of bodies above mentioned they come under <a href="https://hinduism.stackexchange.com/questions/21725/what-are-the-eight-forms-ashtamurti-of-lord-shiva/21728#21728">Ashtamurti forms.</a> There might be other instances when Lord Shiva laughed and something new event created that time, I'll update the answer if I find it.</p>
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<p>Smarthas i.e. followers of Adi Shankaracharya believe that Sriman Narayana and Shiva are one and the same. They claim that this is what Shankara had taught. </p>
<p>The Vishnu Sahasranama mentions the name "Shiva" which is used by Smarthas to claim non-difference between Vishnu and Shiva. Vaishnavas, on the other hand, claims the name simply refers to the auspicious qualities of Sriman Narayana since the name "Shiva" also means auspicious. Ironically, Adi Shankaracharya in his commentary on the Vishnu Sahasranama takes the Vaishnava interpretation, ignoring the "non-difference" between Vishnu and Shiva.</p>
<p>Do any of the works of Adi Shankaracharya talk about the non-difference between Sriman Narayana and Shiva? </p>
| 24692 | 24690 | 12 | 2 | 24690 | 15 | Did Adi Shankaracharya really believe in Hari-Hara abheda? | 3 | 24692 | <p>If you clearly read full Vishnu Sahasranama Bhasya of Adi Shankara, then it is clearly seen that he holds Hari Hara Abheda. Some points which I also discuss in <a href="https://hinduism.stackexchange.com/questions/16899/was-adi-shankaracharya-a-shaiva-or-a-vaishnava-what-were-his-views-on-shiva-and/16922#16922">my answer here.</a><br>
<br>
While commenting on the name 'Shiva', Shankara cites Kaivalya Upanishad verse 'He is Brahma.. He is Shiva.. He is Indra'<br>
<br>
And while commenting on the name Rudra, he cites a verse from Shiva Purana which states Shiva is Parama Karanam.</p>
<blockquote>
<p>'रुर्दुःखं दुःखहेतु वा तद्रावयति यः प्रभुः ।<br>
रुद्र इत्युच्यते तस्माच्छिव परमकारणम् ।।'<br>
<br>
"Ru means suffering and cause of suffering and Lord is the remover of that. Thus he is called Rudra and thus Shiva is the Parama Kaaranam (Supreme cause)."</p>
</blockquote>
<p>And most importantly in the beginning part of Vishnu Sahasranama he cites verse from Harivamsa, which is statement of Shiva:</p>
<blockquote>
<p>नामानि तव गोविन्द यानि लोकेमहान्ति च ।<br>
तान्येव मम नामानि नात्र कार्या विचारणा ।। (Harivamsha 3.88)<br>
<br>
<strong>Oh Govinda your names which are famous in this world, these are also my names there is no doubt in it.</strong></p>
</blockquote>
<p>He also cites Vishnu Purana verse where Krishna speaks to Mahadeva as:</p>
<blockquote>
<p>त्वया यदभयं दत्तं तद्दत्तमग्विलं मया ।<br>
मत्तो विभिन्नमात्मानं द्रष्ट्रं नार्हसि शंकर ।।<br>
योऽहं स त्वं जगच्चेदं स देवासुरमानुषम् ।<br>
अविद्यामोहितात्मानः पुरुषा भिन्नदर्शिन ।।(Vishnu Purana 5.33.47-49)<br>
<br>
That Abhaya which was given by you was also given by me. Oh Shankara do not see yourself different from me.That which is me the same is you, this entire creation, Devas, Manyushyas and Asuras. <strong>Only those who are deluded by Avidya see me and you as different.</strong></p>
</blockquote>
<p>And he also cites warning of Maheswara from Harivamsha in his Bhasya:</p>
<blockquote>
<p>विष्णोरन्यं तु पश्यन्ति ये मां ब्रह्माणमेव वा ।<br>
कुतर्कमतयोमूढा पश्यन्ते नरकेष्वध ।।<br>
ये च मूढा दुरात्मानो भिन्नं पश्यन्ति मां हरे ।<br>
ब्रह्माणं च ततस्तस्माद् ब्रह्महत्यासमं त्वधम् ।।<br>
<br>
<strong>He who sees myself and Brahma different than Vishnu, such fools surely fall in hell. That Durãtmãn who sees myself different from Hari does a sin equivalent to BrahmaHatya.</strong></p>
</blockquote>
<p>Thus, it is clearly seen Adi Shankara strongly hold Hari Hara Abheda and as per Shankara those who differentiate between Hari and Hara are doing sin equivalent to BrahmaHatya.</p>
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<p>Adi Shankara's doctrine of Maya is very widely known specially among the Vedantins; according to which all the dualities are perceived by self owing to ignorance(avidya) and that self is one without a second.</p>
<p>My question is regarding Shankara's commentary on Bhagvad Gita 13th chapter verse 2. i'm reading <a href="https://archive.org/stream/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya_djvu.txt" rel="nofollow noreferrer">translation of Alladi Mahadev Shastry</a>. (check page 334)</p>
<p>Here Purvapaksh raises a question regarding relation of self and avidya. In reply this is what Shankara says:</p>
<blockquote>
<p><strong>It is not indeed possible for you to perceive your Self as related to
avidya</strong>, at the same moment (that your Self cognises avidya); for, the
cogniser (Self) acts at the moment as the percipient of avidya.
Neither can there be a (separate) .cogniser of the relation between
the cogniser (the Self) and avidya, nor a separate cognition of, that
(relation) ; for then you would commit the fallacy of infinite
regress (anavastha).
_ <strong>If the relation between the cogniser (the Self) and the cognised could be cognised, another cogniser should be supposed to exist</strong>;
then another cogniser of that cogniser ; ,then another of that again;
and so on; and thus the series would necessarily be endless.</p>
</blockquote>
<p>So here my question is regarding part in bold. Why Shankara thinks that Percipient cannot perceive a relation between himself and the perceived?</p>
<p>Ex say. I cognize my mother and at the same time cognize the relation between us as that of son-mother.</p>
<p>But from my understanding of Shankara's comment it appears to me that Adi Shankara doesn't think this is possible. He thinks that a relation of son-mother can only be perceived by some third person(other then mother and son).</p>
<p>So why does Shankaracharya think that such a case is impossibility?</p>
| 28244 | 24780 | 7 | 2 | 24780 | 4 | Why does Adi shankaracharya think that self cannot perceive a relation between itself and avidya? | 3 | 28244 | <p>Let's just consider that you are in the state of dream - </p>
<blockquote>
<p>It is not indeed possible for you to perceive your Self as related to dream, at the same moment (that your Self cognises dream); for, the dreamer (Self) acts at the moment as the percipient of dream. Neither can there be a (separate) .cogniser 【Within you】of the relation between the dreamer (the Self) and dream, nor a separate cognition 【Within you】of, that (relation) ; for then you would commit the fallacy of infinite regress (anavastha). _ If the relation between the dreamer (the Self) and the dream could be cognised, another cogniser【Within you】 should be supposed to exist; then another cogniser of that cogniser ; ,then another of that again; and so on; and thus the series would necessarily be endless.</p>
</blockquote>
<p>Simply put, the dreamer can know the dream, but at the same time cannot know that he is dreaming. If we say that someone else within him cognises that he is dreaming, then we enter an infinite regression. Why your analogy of son-mother fails is because the son is at the same level of reality as the mother, while the relation of maya-Self is like the dream-dreamer relation.</p>
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<p>Are there any famous patriotic/nationalist hymns/verses about Bharatavarsha or jusr one's own country found in the Vedas, Itihasas or any Hindu scriptures?</p>
| 24872 | 24871 | 6 | 2 | 24871 | 5 | What are some of the famous patriotric hymns/verses about Bharatavarsha found in Hindu scriptures? | 3 | 24872 | <p>Yes, there are several patriotic hymns Hindu Scriptures.</p>
<p><strong>Yajurveda 22.22</strong> states:</p>
<blockquote>
<p>आ ब्रह्मन् ब्राह्मणो ब्रह्मवर्चसी जायतामा राष्ट्रे राजन्यः
शूर इषव्योऽअतिव्याधी महारथो जायतां दोग्ध्री धेनुर्वोढानड्वानाशुः
सप्तिः
पुरन्धिर्योषा जिष्णू रथेष्ठाः सभेयो युवास्य यजमानस्य वीरो जायतां निकामे निकामे नः
पर्जन्यो वर्षतु फलवत्यो न ओषधयः पच्यन्तां योगक्षेमो नः कल्पताम् ॥</p>
</blockquote>
<blockquote>
<p><strong>English Transliteration:</strong> A brahman brAhmaNo brahmavarchasI jAyatAmA rAShTre rAjanyaH
shUra iShavyo&ativyAdhI mahAratho jAyatAM dogdhrI dhenurvoDhAnaDvAnAshuH
saptiH purandhiryoShA jiShNU ratheShThAH sabheyo yuvAsya yajamAnasya vIro jAyatAM nikAme nikAme naH
parjanyo varShatu phalavatyo na oShadhayaH pachyantAM yojakShemo naH kalpatAm ||</p>
</blockquote>
<blockquote>
<p><strong>English Translation:</strong> O the Supreme Lord of the world, in this country of ours, let the Brahmins rise as a community of brilliant men of divinity and illustrious scholars of universal knowledge. Let the Kshatriyas rise as a force of heroic warriors of the chariot and the routers of the enemy with unfailing arrows. May the cows be fertile and abundant in milk, the oxen, carriers of heavy load and coursers be swift; the woman, kind and generous; and may the children (people) of the yajamana; the ruler, be brave and fearless, the victorious riders of the chariot, youthful and civil members of the government. May the clouds rain in showers for us according to the need of the season. May the herbs and trees mature and ripen with abundant fruit. And maybe this land be securely blest with a ceaseless cycle of growth and protection of happiness and prosperity.</p>
</blockquote>
<p><strong>Srimad Bhagavatam 5.19.21</strong> states:</p>
<blockquote>
<p>एतदेव हि देवा गायन्ति—
अहो अमीषां किमकारि शोभनं
प्रसन्न एषां स्विदुत स्वयं हरि: ।
यैर्जन्म लब्धं नृषु भारताजिरे
मुकुन्दसेवौपयिकं स्पृहा हि न: ॥ २१ ॥</p>
</blockquote>
<blockquote>
<p><strong>English Transliteration</strong>: etad eva hi devā gāyanti —
aho amīṣāṁ kim akāri śobhanaṁ
prasanna eṣāṁ svid uta svayaṁ hariḥ
yair janma labdhaṁ nṛṣu bhāratājire
mukunda-sevaupayikaṁ spṛhā hi naḥ</p>
</blockquote>
<blockquote>
<p>The Devas said: How wonderful it is for these human beings to have been born in the land of Bharatavarsha. What pious acts of austerity they may have executed the past, for Hari himself is pleased with them. <strong>In all humans, those who are born in Bharatvarsha, are so fortunate that they have already executed themselves in devotional service of Mukunda. Therefore, we the Devas, always aspire to achieve human births in Bharatvarsha.</strong></p>
</blockquote>
<p>The <strong>Vishnu Purana Canto 2, Chapter 3</strong> states:</p>
<blockquote>
<p>In Jambu-dwípa, Vishnu, consisting of sacrifice, is worshipped, as the male of sacrificial rites, with sacrificial ceremonies: he is adored under other forms elsewhere. <strong>Bhárata is therefore the best of the divisions of Jambu-dwípa, because it is the land of works: the others are places of enjoyment alone. It is only after many thousand births, and the aggregation of much merit, that living beings are sometimes born in Bhárata as men. The Devas themselves exclaim, "Happy are those who are born, even from the condition of Devas, as men in Bhárata-varsha, as that is the way to the pleasures of Paradise, or the greater blessing of final liberation. Happy are they who, consigning all the unheeded rewards of their acts to the supreme and eternal Vishńu, obtain existence in that land of works, as their path to him.</strong> We know not, when the acts that have obtained us Swarga shall have been fully recompensed, where we shall renew corporeal confinement; <strong>but we know that those men are fortunate who are born with perfect faculties in Bhárata-varsha. From this region Swarga is obtained, or even, in some cases, liberation from existence</strong>; or men pass from hence into the condition of brutes, or fall into hell. Swarga, emancipation, a state in mid-air, or in the subterraneous realms, succeeds to existence here, and the world of acts is not the title of any other portion of the universe."</p>
</blockquote>
<p>In the <strong>Valmiki Ramayana 6.124.17B</strong>, Sri Rama says:</p>
<blockquote>
<p><strong>जननी नन्म भूमिश्च स्वर्गादपि गरीयसी</strong></p>
</blockquote>
<blockquote>
<p><strong>English Transliteration</strong>: <strong>jananī janmabhūmiśca svargādapi garīyasī</strong></p>
</blockquote>
<blockquote>
<p><strong>English Translation</strong>: <strong>Mother and motherland are far superior to even Swargaloka.</strong></p>
</blockquote>
<p>By the way, this verse is also incidentally the national motto of Nepal.</p>
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<p>If nirguna brahman is just consciousness, form less etc then why do we need to worship nirguna brahman? </p>
<p>Note: This post is just to better understand nirguna brahman but nothing else.</p>
<p>Till now I believed that if we worship lord shiva or vishnu then they will give boons to us, but if Lord shiva or vishnu are just saguna brahmans and nirguna brahman is on top which is of just consciousness, form less etc then how nirguna brahman is going to give boons to devotees. I am just understanding what is nigruna brahman and what we do with nirguna brahman. How nigruna brahman is going to help us from bad people?</p>
| 24893 | 24875 | 9 | 2 | 24875 | 5 | Why do we need to worship nirguna brahman? | 3 | 24893 | <h1>Why We Need To Worship Nirguna Brahman?</h1>
<p>Saguna Brahma and the Nirguna Brahman are actually two levels of worship for two kinds of people. Simply terms, the saguNa worship means worshipping a divine form with Guna's or attributes like name, shape, the special powers .And worshiping Nirguna brahman is meditating on our self or atman and knowing that Atman is brahman i.e. remaining in Non-Dual state. </p>
<p>In a work attributed to Adi-Shankaracharya called <a href="https://www.sankara.iitk.ac.in/miscellaneous-devotional-hymns?language=dv&field_text_tid=23" rel="noreferrer"><strong>Nirguna Manasa Puja</strong></a> he is talking about Nirguna Brahma Upasana. We find the answer there .According to shankara meditating on Atman (Nirguna) Brahman is real Bhajan ,kirtan ,Shravan Samadhi etc.
<hr>
Here he is saying that knowing that our self or Atman is Brahman is the real worship of Brahman. And the person should know that its him (Atma) is the one whch is to be worshiped /meditated </p>
<blockquote>
<p>विश्ववन्द्योऽहमेवास्मि नास्तिवन्द्यो मदन्यतः।<br> इत्यालोचनमेवात्र
स्वात्मलिङ्गस्य वन्दनम्॥19॥<br></p>
<p>vishvavandyo.ahamevAsmi nAstivandyo madanyataH <br>
ityAlochanamevAtra swAtmali~ngasya vandanam.. <br></p>
<p>I am the one who has to be revered in the universe, and none else.
Such an idea is the real salutation for the Atman.</p>
</blockquote>
<p>In next shloka its said that that being meditating on Atman which is beyond any attributes is real Nama-Sankirtana ,Bhajana etc. </p>
<blockquote>
<p>आत्मनः सत्क्रिया प्रोक्ता कर्तव्याभावभावना ।<br>
नामरूपव्यतीतात्मचिन्तनं नामकीर्तनम् ॥20||<br></p>
<p>AtmanaH satkriyA proktA kartavyAbhAvabhAvanA.<br>
nAmarUpavyatItAtmachintanaM nAmakIrtanam.. <br> Staying
in the idea of non-existence of duty is the real honour, and
meditating on the Atman which is beyond name and form is the real
singing of names. <hr> </p>
<p>श्रवणम् तस्य देवस्य श्रोतव्याभावचिन्तनम्। <br> मननं त्वात्मलिङ्गस्य
मन्तव्याभावचिन्तनम् ॥21||<br></p>
<p>shravaNam tasya devasya shrotavyAbhAvachintanam.<br> mananaM
twAtmali~ngasya mantavyAbhAvachintanam.. <br></p>
<p>Realization that there is nothing else to be known (apart from the
Atman) is the true shravaNam (understanding of the text), and
realization that there is nothing else to be contemplated upon is
mananam (contemplation) in the true sense. <hr></p>
<p>ध्यातव्याभावविज्ञानं निदिध्यासनमात्मनः ।<br>
समस्तभ्रान्तिविक्षेपराहित्येनात्मनिष्ठता ॥22||<br> समाधिरात्मनो नाम
नान्यच्चित्तस्य विभ्रमः ।<br> तत्रैव ब्रह्मणि सदा
चित्तविश्रान्तिरिष्यते ॥23||<br></p>
<p>dhyAtavyAbhAvavij~nAnaM nididhyAsanamAtmanaH.<br>
samastabhrAntivikSheparAhityenAtmaniShThatA..<br> samAdhirAtmano nAma nAnyachchittasya vibhramaH.<br>
tatraiva brahmaNi sadA chittavishrAntiriShyate..
<br> </p>
<p>The awareness that there is nothing else to be contemplated upon is
the true assimilation of knowledge, and staying in one self by total
absence of delusion and divergence is Samadhi. It is a state of
constant absorption of mind in the brahman (the first and second
sloka-s are to be read together).</p>
</blockquote>
<hr>
<p>And why we need to worship Nirguna Brahman is answered in this verse. Its said that meditating on Atman (self as Nirguna Brahman ) as described in vedanta the results of good or bad effects of karmas will not bind a person and his avidya (ignorance ) will disappear and thus his miseries ,and he will attain the bliss of Moksha.</p>
<blockquote>
<p>एवम् वेदान्तकल्पोक्तस्वात्मलिङ्गप्रपूजनम्। <br> कुर्वन्नामरणं वाऽपि
क्षणं वा सुसमाहितः॥24||<br> सर्वदुर्वासनाजालं पदपांसुमिव त्यजेत् ।<br>
विधूयाज्ञानदुःखौघं मोक्षानन्दं समश्नुते ॥25||<br></p>
<p>evam vedAntakalpoktaswAtmali~ngaprapUjanam.<br> kurvannAmaraNaM vA.api
kShaNaM vA susamAhitaH..<br>
sarvadurvAsanAjAlaM padapAMsumiva tyajet.<br> vidhUyAj~nAnaduHkhaughaM
mokShAnandaM samashnute.. <br></p>
<p>In this manner, a person with equanimity, by worshiping the Self as
visualized in the vedAnta shAstra, either for a moment or till his
death, will shake off the accumulated results of good and bad deeds
like the dust on the feet, and <strong>likewise will throw off the multitude
of miseries caused by ignorance and thus attain the Bliss of
Self-realization.</strong></p>
</blockquote>
<hr>
<p>So according to Shankara Advaita knowing Self is Brahman and meditating on Nirguna Brahman is real form of worship ,bhakti etc. one can attain Moksha through this kind of meditation. All his ignorance will disappear and he will experience pure bliss. And this is why we need to worship Nirguna Brahman.
<hr>
We can read full <a href="http://advaita-academy.org/nirguna-manasa-puja-of-sri-adi-shankaracharya-part-5/" rel="noreferrer"><strong>NirguNa-MAnasa-PUjA Of Sri Adi Shankaracharya</strong></a> here with english translation.</p>
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<p>I have often heard from many people that Kshatriyas are allowed to partake non-vegetarian food. Some people who believe Sri Rama took meat (this is due to certain controversial <a href="https://hinduism.stackexchange.com/questions/2002/was-lord-rama-a-non-vegetarian/17162#17162">verses</a> present in the Valmiki Ramayana) defend Him by using the argument that Kshatriyas are allowed to consume meat. Do any scriptures allow Kshatriyas to consume non-vegetarian food?</p>
| 30362 | 25009 | 15 | 2 | 25009 | 4 | Where is it written that Kshatriyas are eligible to eat meat? | 5 | 30362 | <p>Bhishma in the 116th chapter of Anushasana Parva of the Mahabharata, declares that Kshatriyas don't commit any sin by eating meat: </p>
<blockquote>
<p>"Bhishma said, 'It is even so, O mighty-armed one, as thou sayest. There is nothing on earth that is superior to flesh in point of taste. There is nothing that is more beneficial then flesh to persons that are lean, or weak, or afflicted with disease, or addicted to sexual congress or exhausted with travel. Flesh speedily increases strength. It produces great development. There is no food, O scorcher of foes, that is superior to flesh. But, O delighter of the Kurus, the merits are great that attach to men that abstain from it. Listen to me as I discourse to thee on it. That man who wished to increase his own flesh by the flesh of another living creature is such that there is none meaner and more cruel than he. In this world there is nothing that is dearer to a creature than his life. Hence (instead of taking that valuable possession), one should show compassion to the lives of others as one does to one's own life. Without doubt, O son, flesh has its origin in the vital seed. There is great demerit attaching to its eating, as, indeed, there is merit in abstaining from it. One does not, however, incur any fault by eating flesh sanctified according to the ordinances of the Vedas. The audition is heard that animals were created for sacrifice. They who eat flesh in any other way are said to follow the Rakshasa practice. <strong>Listen to me as I tell thee what the ordinance is that has been laid down for the Kshatriyas. They do not incur any fault by eating flesh that has been acquired by expenditure of prowess.</strong> All deer of the wilderness were dedicated to the deities and the Pitris in days of old, O king, by Agastya. Hence, the hunting of deer is not censured. There can be no hunting without risk of one's own life. There is equality of risk between the slayer and the slain. Either the animal is killed or it kills the hunter. Hence, O Bharata, even royal sages betake themselves to the practice of hunting. By such conduct they do not become stained with sin. Indeed, the practice is not regarded as sinful.</p>
</blockquote>
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<p>Often some people say Tulasi is not offered to Shiva. But is there Scriptural reference to it? </p>
<p>I remember reading in Shiva Purana that <strong>"Tulasi is used in worship of all Gods except Ganesha"</strong>. So even in Shiva Purana it was stated as "<strong>except for Ganesha</strong>".</p>
<p>So we can infer that Tulasi can be offered to Shiva. But what is some references for whether or not to offer Tulasi to Shiva?</p>
| 25041 | 25038 | 8 | 2 | 25038 | 6 | Is Tulasi offered to Shiva? | 4 | 25041 | <p>According to <a href="http://www.kamakoti.org/kamakoti/details/skandapurana21.html" rel="nofollow noreferrer">this Skanda Purana chapter</a> the leaves can be offered to Lord Shiva. The Shiva Lingam called Arunachala is in fact prescribed to be worshipped with Tulasi leaves.</p>
<blockquote>
<p>This Arunachal is expected to be Parameswar Himself and a fourteen
kilometre distance surrounding the Mountain is as good as a complete
‘Pradakshina’ (Circumambulation) of Lord Siva. A large number of
persons perform the Pradakshina on every full moon night barefooted
and Pournami of Chaitra Month is a very special day as over hundreds
of thousands throng the Temple and the Mountain displaying sincere
devotion from all over the World. A ten day long celebration
culminating on the day of Karthika Deepam or lights day is a massive
crowd puller; on that evening a huge lamp is lit in an open vessel
with three tons of ghee from the mountain top. Among the ‘Pancha
Bhutas’ (Five Elements), viz. Earth, Water, Fire, Wind and Sky, the
Fire is the symbol of Arunachaleswar as a corollary of the Agni Stumbh
referred to as above.(The ‘Tiruvannaikavil’/ ‘Jalakantheswara’ Linga
represents Water, Kancheepuram / Ekambareswara Linga the Earth,
Kalahasti represents Vayu and Chidambaram represents Akash or Sky).
Nandikeswar told Markandeya that at the commencement of ‘Ayanas’
(Fortnights) or Vishuvyog times, worship to Arunachal Linga would be
very propitious. <strong>Early morning puja is performed with ‘Tulasi’ leaves</strong>,
the mid-day puja with ‘Amalataasa’ and Bel flowers in the evening. By
chanting the ‘Aghora Mantra’viz. Aghorebhyothaghorebhyo Namasthey</p>
</blockquote>
<p>So, apparently not prohibited but usually no one does that too.</p>
<p><strong>UPDATE:</strong></p>
<p>Upadating the answer from ShAktAnanda Tarangini's (overview of the text is <a href="http://www.shivashakti.com/shaktanan.htm" rel="nofollow noreferrer">here</a>) 14th chapter:</p>
<p>Tulasi leaves are said to be indispensable for many sacred rites as said below (the verse is from YAmala Tantra, all the verses are from that source too):</p>
<blockquote>
<p>VinA tulasyA snAnAdi shrAddham yajnamcha na priye |</p>
<p>O Beloved! Without Tulasi no rites like holy bath, Homas or ancestral
rites can be successfully performed.</p>
</blockquote>
<p>But for some deities it is forbidden to be used. For example for Goddess ChandikA:</p>
<blockquote>
<p>Tulasi AghrAnamatrena kruddha bhavati chandikA |</p>
</blockquote>
<p>It says that Goddess becomes angry even by the smell of Tulasi.</p>
<p>Similarly for Lord Ganesha and other deities:</p>
<blockquote>
<p>Sarvadevamayi sA tu ganeshasya priyA na hi |<br>
LakshmidevyAshchApriyA hi tArAdevyAstathaiva cha||</p>
</blockquote>
<p>This verse says that although Tulasi is "Sarva Devamayi" but it is not liked by Lord Ganesha. It is also not liked by Goddesses Lakshmi and TArA.</p>
<p>So, point is, among all the deities, for whom Tulasi is forbidden to be used during worship, Lord Shiva is not mentioned.</p>
<p>Therefore, we can assume, that it is not forbidden but since it is not a favorite of Lord Shiva, usually no one offers it either.</p>
<p>For the restricted flowers in Lord Shiva's worship the same YAmala has the following verse:</p>
<blockquote>
<p>Vakulam mAlatim jAtim kundam shephAlikAm jabAm |<br> Na dadyAccha
mahAdeve yadicchechubhamAtmanah ||</p>
<p>One who desires one's own good must not offer MahAdeva the following
flowers- Vakula, MAlati, JAti, Kunda, ShephAlikA and JabA.</p>
</blockquote>
<p>So, apart from Ketaki flowers, these are the other forbidden flowers not to be used in Lord Shiva's worship. Since, again, Tulasi is not mentioned we can assume that it is not prohibited.</p>
<p><em>NOTE: Will check Nityotsava too and will update the answer further if something relevant found in it.</em></p>
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<p>While the story of Rama worshipping Shiva has been subjected to immense controversy in South India for centuries, there has been a similar debate in Bengal (where I have been born and brought up) among Hindus on the story of Rama worshipping Devi Ambika.</p>
<p>As many of you must be knowing, Durga Puja is considered the biggest festival in Bengali culture. It begins with the occasion of Mahalaya (actually Puja doesn't begin on this day) where it is said Devi Durga who vanquishes Mahisasura. Incidentally, Bengalis also believe that on this day, Sri Rama worshipped Devi Durga to ask for her blessings for the war against Ravana. According to the story, Sri Rama collected a total of 108 flowers and Devi Durga to test his devotion, hid one of the flowers. The humble Sri Rama then is about to take one of His eyes and offer it as the 108th flower resulting in Devi Durga appearing in front of Him and blessing Him.</p>
<p>Now, I want to know whether this story of Rama is a simply a folklore in our culture (no offense to my fellow Bengalis) because this story is neither present in the Valmiki Ramayana nor the Ramcharitmanas. So my question is whether this story of Rama worshipping Ambika has any scriptural reference or is simply a Bengali folklore? Do any scriptures mention this story?</p>
| 26139 | 26133 | 3 | 2 | 26133 | 6 | Did Lord Rama worship Devi Ambika? | 3 | 26139 | <p>That Sri Rama worshipped Supreme Goddess is mentioned in <a href="http://www.kamakoti.org/kamakoti/brahmandapurana/bookview.php?chapnum=29" rel="nofollow noreferrer">Lalita Trishati Stotram found in the Brahmanda Purana</a>:</p>
<blockquote>
<p>Lakaararthaa Latha Poojya Laya Sthithudbhaveswari<br> Lasya Darshana
Santhushta Labhaalaabha Vivarjitha<br> Langhyetharaagjnaa Lavanya
Shalini Laghu Siddhida<br> LaakshaarasaSavarnaabha <strong>Lakshmanagraja
Poojitha</strong><br> Labhyetara Labdha Bhakthi Sulabha Langalaayudhaa<br>
Lagna Chaamara Hastha Shri Sharada Parivijitha<br> Lajjaapada
Samaraadhya Lampata Lakuleshwari<br> Labdha Maanaa Labdha Rasaa Labdha
Sampath Samunnatih ||</p>
<p><br></p>
<p>You are esteemed and
worshipped by the womanhood of chastity; the Supreme of the Universe
in all the stages of Birth, Growth and Destruction alike; witnessing
the joyous dance of women gives you immense pleasure; You are far
above the considerations of profits and losses; Mother, your
instructions are always carried out and never questioned and indeed
none whosoever dared to ask you questions! You are matchless in
elegance and poise; you give away Siddhis with least devotion and
reverence; you shower kindness with minimal efforts like melting gold
is sealed in wax; <strong>Lord Shri Rama the incarnation of Vishnu performed
regular pujaas to you to bestow the capacity to uproot Adharma</strong>; you
save persons regardless of their deeds and fruits; you are very easily
won over with selfless devotion; some times you carry plough as a
weapon like Adi Sesha to punish the vicious; Lakshmi and Sharada serve
you with Chaamara as a hand fan; you make exceptions to Principles of
your own making some times to save situations; Devi! Several Groups of
persons from varied backgrounds are unanimous in their unity in
devotion to you albeit in the methodologies of their worship; you are
venerated by one and all as you are the Finality of Happiness and
Prosperity.</p>
</blockquote>
<p>Lakshmanaagraja pujita--- One who is worshipped by Lakshmana's elder brother referring to Sri Rama.</p>
<p>But, the full details of the story of <em>Akala Bodhana</em> (or the untimely invocation of Goddess) is found in the Kalika Purana (which is one of the 18 Upa-puranas).</p>
<p>I have read that in the introduction of the Text itself.</p>
<p>UPDATE:</p>
<p>More details of Sri Rama worshipping the Mother Goddess is found in the Devi Bhagavatam as well.</p>
<p>From the Purana's 3rd book's 28th chapter:</p>
<blockquote>
<ol>
<li>Janamejaya said :-- <strong>O Muni! How did Râmchandra celebrate the Devî’s Pûjâ, that leads to happiness?</strong> Who was He! And how was stolen away His
Sîtâ? How was He deprived of His kingdom? Please satisfy me by
narrating all these incidents to me.</li>
</ol>
</blockquote>
<p>In the 29th and 30th chapters, the details are found.</p>
<p>It was Narada who described the methods of worshipping the Goddess to Sri Rama in the 29th chapter:</p>
<blockquote>
<ol start="8">
<li>O Descendant of Raghu! I am now telling how that Râvana can be killed. Perform, in this very month of Âs’vin, the vow with devotion.</li>
<li>Fasting for nine nights, the worship of the Bhagavatî, and repeating the Mantram silently and performing the Homa ceremony,
observing all the rules, will certainly fulfill one’s all the desires.</li>
<li>O the best in the race of Raghu! You should offer the sacrifice before the Goddess of a sacred and unblameable animal, perform Japam
and Homa ceremony equivalent to onetenth of Japam. If you do all this,
you will certainly be able to release Sîtâ.</li>
<li><p>In days of yore, Visnu, S’iva and Brahmâ and the Devas in the Heavens all performed this worship of the Goddess.</p></li>
<li><p>Therefore, O Râghava! Every person desiring happiness, specially those that have fallen under great difficulties, ought to do this
auspicious ceremony, without the least hesitation. 23-24. O Kâkutstha!
Vis’vamitra, Bhrigu, Vas’istha and Kas’yapa all of them did this
worship before. When some stole away the wife of Brihaspatî, the Guru
of the Devas, he, too, by the force of this worship, got his wife
back. Therefore O king! dost thou also celebrate the Pûjâ for the
destruction of Râvana.</p></li>
<li><p>Râma replied :-- “O Ocean of Knowledge! Who is that Devî? What is Her influence; whence has She sprung? What is Her Name? And how is
that vow to be duly observed? Kindly describe all these to me in
detail.”</p></li>
<li>Nârada answered :-- “Listen, O Râghava! That Goddess is Eternal and Ever Constant Primordial Force. If you worship Her, all your
difficulties will be removed and all your desires will be fulfilled.</li>
<li><p>She is the source of Brahmâ, Visnu and others and of all these living beings. Without Her force, no body would be able even to move
their limbs.</p></li>
<li><p>Râma said :-- “O best of the Munis! Describe briefly all the rules and regulations as to how that vow and worship are to be performed.
With my heart, full of devotion and faith, I will worship the Goddess
today.</p></li>
</ol>
</blockquote>
<p>And, finally Sri Rama worshipped Mother Goddess and appeased her:</p>
<blockquote>
<p>41-42. Vyâsa said :-- <strong>Then the powerful Bhagavân Hari, hearing all
from the Muni, believed them to be true; and, on the approach of the
month of Âs’vin, prepared the altar on the top of a hill and placed
the Auspicious Goddess, the World Mother and, observing all the rules,
performed the vow and worshipped the Goddess.
43. Fasting for nine days, Râma celebrated the vow and duly offered sacrifices, performed the worship and Homa ceremonies.</strong> 44-46. When, on
the grand night of the Eighth lunar day, the two brothers completed
the vow as told by Nârada, the Supreme Bhagavatî was pleased with the
worship and appeared before them, mounted on a lion, and remaining
there on the mountain top, addressed Râma and Laksmana, in a sweet
grave tone, like the rumbling of a rain cloud, thus :-- “Râma, I am
satisfied with your worship; ask from me what you desire.
47. Râma! You are sent by the gods for the destruction of Râvana and are born as a part incarnate of Nârâyana, in the pure and stainless
family of Manu.</p>
</blockquote>
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<p>Ṛta (Sanskrit ऋतम् ṛtaṃ) is the eternal universal truth or order.</p>
<p>In the Rigveda, the term Ṛta appears as many as 390 times, and has been characterized as "the one concept which pervades the whole of Ṛgvedic thought"</p>
<p>Can someone explain the concept in a clear and simple manner so that any lay person would understand it ?</p>
| 26452 | 26209 | 7 | 2 | 26209 | 6 | What is the concept of ritam as per the vedas? | 3 | 26452 | <p><em>Satyam</em> is Truth and <em>Rtam</em> (pronounced as Ritam) is the law that governs the working of that Truth. So, although both words basically mean the same, there is still a subtle difference between the two.</p>
<p>One Mantra can be cited here from the Rig Veda, that has both Rtam and Satyam in it:</p>
<blockquote>
<p>Rtam cha satyam chAbhidhdAt (1), tapaso adhyajAyata (2)</p>
<p><br></p>
<p>Truth was born and the Law of Truth (1), From the kindled fire of
Energy of Consciousness.</p>
<p><strong>Rig Veda 10.190.1</strong></p>
</blockquote>
<p>Another one from Atharva Veda:</p>
<blockquote>
<p>satyam brihat rtam ugram, dikshA tapo brahma yajnah, prithivi
dhArayanti ||</p>
<p><br></p>
<p>The Truth (satyam), the Vast (brihat) and the Truth-in-movement
(rtam), strength (ugram), initiation, askesis, mantra (brahma) and
Yajna- These uphold the Earth.</p>
<p><strong>Atharva Veda 12.1.1</strong></p>
</blockquote>
<p>On the Rig Vedic Mantra, the commentary by Dr R.L.Kashyap (who is with the Sri Aurobindo Kapaly Shastry Institute of Vedic Studies) is as follows:</p>
<blockquote>
<p>The Supreme Reality is not a mere existence, immutable and
featureless. It is supremely aware; it is a Consciousness. And this
Consciousness is again not a mere awareness. It is dynamic, it is a
Power. When this Consciousness as Power moves into action, creation
ensues. First the Truth (Satyam) behind the creation, formulates
itself leading to the Law of the working of that Truth (Rtam). This
self-determination of Truth is the seed of creation and it's Law lays
down the lines of manifestation and governs its development.</p>
</blockquote>
<p>So, i think this commentary sufficiently explains the concept of Rtam and also how it is subtly different from the concept of Satyam?</p>
|
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<p>I've been looking at the <a href="https://en.wikipedia.org/wiki/Choghadiya" rel="noreferrer">Wikipedia page of Choghadiya</a> and while it is very clear on the boundaries between each Choghadiya, it does not tell how to determine the first Choghadiya.</p>
<p>Looking at different dates:</p>
<h3><a href="https://www.drikpanchang.com/tables/choghadiya.html?date=28/03/2018" rel="noreferrer">28 March 2018</a></h3>
<ul>
<li>Labh</li>
<li>Amrit</li>
<li>Kaal</li>
<li>Shubh</li>
<li>Rog</li>
<li>Udveg</li>
<li>Char</li>
<li>Labh</li>
</ul>
<h3><a href="https://www.drikpanchang.com/tables/choghadiya.html?date=19/10/2084" rel="noreferrer">19 October 2084</a></h3>
<ul>
<li>Shubh</li>
<li>Rog</li>
<li>Udveg</li>
<li>Char</li>
<li>Labh</li>
<li>Amrit</li>
<li>Kaal</li>
<li>Shubh</li>
</ul>
<p>While the cyclic order remains the same, the first choghadiya changes from Labh to Shubh. How can this be determined?</p>
| 26299 | 26242 | 6 | 2 | 26242 | 2 | How is the first choghadiya decided? | 3 | 26299 | <p>The order is decided by the day of the week.</p>
<h3>Day Choghadiya</h3>
<pre><code>+-------+-------+---------+-------+-------+-------+-------+
| Sun | Mon | Tue | Wed | Thu | Fri | Sat |
+-------+-------+---------+-------+-------+-------+-------+
| Udveg | Amrit | Rog | Labh | Shubh | Chal | Kaal |
| Chal | Kaal | Udveg | Amrut | Rog | Labh | Shubh |
| Labh | Shubh | Chal | Kaal | Udveg | Amrit | Rog |
| Amrit | Rog | Labh | Shubh | Chal | Kaal | Udveg |
| Kaal | Udveg | Amrit | Rog | Labh | Shubh | Chal |
| Shubh | Chal | Kaal | Udveg | Amrit | Rog | Labh |
| Rog | Labh | Shubh | Chal | Kaal | Udveg | Amrit |
| Udveg | Amrit | Rog | Labh | Shubh | Chal | Kaal |
+-------+-------+---------+-------+-------+-------+-------+
</code></pre>
<h3>Night Choghadiya</h3>
<pre><code>+-------+-------+-------+-------+-------+-------+-------+
| Sun | Mon | Tue | Wed | Thu | Fri | Sat |
+-------+-------+-------+-------+-------+-------+-------+
| Shubh | Chal | Kaal | Udveg | Amrit | Rog | Labh |
| Amrit | Rog | Labh | Shubh | Chal | Kaal | Udveg |
| Chal | Kaal | Udveg | Amrit | Rog | Labh | Shubh |
| Rog | Labh | Shubh | Chal | Kaal | Udveg | Amrit |
| Kaal | Udveg | Amrit | Rog | Labh | Shubh | Chal |
| Labh | Shubh | Chal | Kaal | Udveg | Amrit | Rog |
| Udveg | Amrit | Rog | Labh | Shubh | Chal | Kaal |
| Shubh | Chal | Kaal | Udveg | Amrit | Rog | Labh |
+-------+-------+-------+-------+-------+-------+-------+
</code></pre>
<p>Reference: <a href="http://www.astroadvise.co.in/choghadiya-is-simple-way-to-know-auspiciousness-of-day/" rel="nofollow noreferrer">http://www.astroadvise.co.in/choghadiya-is-simple-way-to-know-auspiciousness-of-day/</a></p>
|
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<p><a href="https://en.m.wikipedia.org/wiki/Ashwatthama" rel="nofollow noreferrer">Ashwatthama</a> undergoes a shocking moral degeneration towards the end of the Mahabharata War as a result of the unethical killing of his father. He kills the entire sleeping Pandava army and the brothers and sons of Draupadi in the infamous "night time massacre" to exact vengeance for his father's murder, but doesn't stop there: he invokes the Brahmastra and after being incapable of retracting it, sends it to kill Parikshit in the womb, saying that the Pandava lineage should end here; but Lord Krishna, after resurrecting the infant, curses Ashwatthama to wander the earth in a horrible state for millennia as a living embodiment of revenge, an apparently ignoble sentiment.</p>
<p>Whenever I asked my elders whether Ashwatthama's actions were a moral crime, they replied that he was a good man till the Pandavas used lies to kill his father Dronacharya. One adharmic act led to another worse crime, they said.</p>
<p>As far as I know (correct me if I am mistaken) Lord Krishna never cursed anybody except Ashwatthama. Almost all modern readings of the great epic interpret this extreme and rare rage of the Lord as a reaction to Ashwatthama's unacceptable war crimes, with the implication that the progressive unethicality of the war -- adharma breeds adharma -- culminating in the cheating of Drona and the technically wrong blow by Bheema to kill Duryodhana, ended up destroying the originally dharmic Ashwatthama's moral framework and made him capable of extremely brutal acts, arguably crimes against humanity, which invited the Lord's justified punishment: in short, that <strong>a progressively adharmic War made Ashwatthama a monster to morality</strong>.</p>
<p>Is that interpretation stated explicitly anywhere in the Mahabharata, and if so, please quote the relevant passage.</p>
| 26694 | 26275 | 4 | 2 | 26275 | 3 | Is it stated explicitly anywhere in the Mahabharata that a progressively adharmic War made Ashwatthama a monster? | 3 | 26694 | <p>Only person who thought in the lines of Drona being killed with fraud caused change to Aswattama is Dhritarashtra while speaking with Sanjaya but it is not explicitly stated anywhere else.</p>
<p>We can infer it from the following words</p>
<blockquote>
<p>"Dhritarashtra said, 'After Drona had been slain with the aid of fraud, and the Narayana weapon baffled, what, indeed, did Drona's son, thus urged by Duryodhana then, do, beholding the Parthas once more arrived for battle freed from the Narayana weapon, and careering at the head of their divisions?'</p>
</blockquote>
<p>The pent up frustration at the perceived injustice and inability to bind the pandavas with his most powerful weapon might have taken Aswattama down the path mentioned in the question which is natural path he would take based on his inherent qualities that are not supposed to be there for a honour bound warrior.</p>
<p>Source:<a href="http://www.sacred-texts.com/hin/m07/index.htm" rel="nofollow noreferrer">http://www.sacred-texts.com/hin/m07/index.htm</a></p>
|
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<p>I know they are 33 Gods already some people ask How many Gods? My Question is Who Are 33 Gods and their Roles?</p>
| 26489 | 26485 | 3 | 2 | 26485 | 3 | Names of 33 Gods and their Jobs (including goddesses)? | 3 | 26489 | <p><strong>Eight Vasus</strong> (Deities of elements)</p>
<ol>
<li><p>Dyaus : Sky</p></li>
<li><p>Prithivi : Earth</p></li>
<li><p>Vayu : Wind</p></li>
<li><p>Agni : Fire</p></li>
<li><p>Nakshatra : Stars</p></li>
<li><p>Antariksha : Space</p></li>
<li><p>Surya : Sun</p></li>
<li><p>Chandra : Moon</p></li>
</ol>
<p><strong>Twelve Adityas</strong> (personified deities) </p>
<ol start="9">
<li><p>Vishnu : The presever</p></li>
<li><p>Indra : Leader of other Adityas and god of clouds</p></li>
<li><p>Ansh : Due share</p></li>
<li><p>Aryaman : Nobility</p></li>
<li><p>Bhaag : Due inheritance</p></li>
<li><p>Dhatri : Ritual skill</p></li>
<li><p>Tvashtar : Skill in crafting</p></li>
<li><p>Mitra : Friendship</p></li>
<li><p>Pushan/Ravi : Prosperity </p></li>
<li><p>Savitra/Parjanya : Power of word</p></li>
<li><p>Surya/Vivasvan : Social law</p></li>
<li><p>Varun : Fate</p></li>
<li><p>Vaman : Cosmic law</p>
<p>(Adityas may vary).</p></li>
</ol>
<p><strong>Eleven Rudras</strong> (The five abstractions)</p>
<ol start="22">
<li><p>Ananda : Bliss</p></li>
<li><p>Vijnana : Knowledge</p></li>
<li><p>Manas : Thought</p></li>
<li><p>Prana : Breath or life</p></li>
<li><p>Vack : Speech</p></li>
</ol>
<p><strong>Five names</strong> of Śiva</p>
<ol start="27">
<li><p>Isana : Revealing grace</p></li>
<li><p>Tatpurusha : Concealing grace</p></li>
<li><p>Aghora : Dissolution/rejuvenation</p></li>
<li><p>Vamadeva : Preserving aspect</p></li>
<li><p>Sadyojata : Born at once</p></li>
<li><p>Atma : Self</p></li>
</ol>
<p>And the last</p>
<ol start="33">
<li>The two Ashwins : Twin solar deities.</li>
</ol>
|
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<p>I believe Vyasa appears in Mahabharata. Is there anything like that in Ramayana?</p>
| 26501 | 26497 | 4 | 2 | 26497 | 4 | Does the narrator of Ramayana appear in Ramayana? | 3 | 26501 | <p>Yes Valmiki appears in the Uttara Kanda, where he provides shelter in his ashrama to the banished Sita. Later events take place at his ashrama with Valmiki playing an important role in the bringing up of Lava and Kusha.</p>
<p>Refer link : <a href="https://en.wikipedia.org/wiki/Ramayana#Uttara_Kanda" rel="nofollow noreferrer">https://en.wikipedia.org/wiki/Ramayana#Uttara_Kanda</a></p>
|
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<p>"Shivoham" (I am Shiva) is well known conventional term which represent the Self is Shiva. But I have not yet found similar for Vishnu as well like "Vishnuraham" (I am Vishnu). It might be because almost all Vaishnava sects are either dual, semi -dual or qualified dual. Does any acharya or scripture used such (or similar) term? </p>
<p>Note that I want a phrase like Shivoham not a sentence to demonstrate the Self is Vishnu.</p>
| 26556 | 26499 | 16 | 2 | 26499 | 10 | Does any work say 'Vishnuraham' - I am Vishnu like there is 'Shivoham' - I am Shiva? | 3 | 26556 | <p>The <a href="http://www.eternalworksofshriadisankara.com/download_category.php?act=down&subcateid=&subpdf=Brahmanuchintanam.pdf" rel="nofollow noreferrer">Brahmanuchintanam</a> which is attributed to Adi Shankaracharya mentions the term "Vishnuraham":</p>
<blockquote>
<p>ahaM <strong>viShNurahaM viShNurahaM viShNurahaM</strong> hariH |</p>
<p>kartR^ibhoktrAdikaM sarvaM tadavidyotthameva cha || 13||</p>
<p><strong>English Translation</strong>: <strong>I am Vishnu, I am Vishnu, I am Vishnu, I am Hari</strong>. I am bliss, I am full, unborn, and immortal.</p>
</blockquote>
<p>Prahlada, in the Yoga Vashista too, mentions the term "Vishnuraham":</p>
<blockquote>
<p><em>avishnuh puujayavishnum</em></p>
<p><em>na puuja phalabhagbhavet</em> |</p>
<p><em>vishnurbhuutvaa yajjedvishnum</em></p>
<p><em>ayam <strong>vishnuraham</strong> sthitah</em> || (<strong>Yoga Vashistha, Sarga 31, Sloka 40</strong>)</p>
<p><strong>English Translation</strong>: The prayer of a Non-Vishnu to Vishnu will not yield any result. Therefore, a seeker has to become Vishnu and then worship Him to achieve emancipation.</p>
</blockquote>
|
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<p>ISKCON has more or less denied being Hindus. They focus on only a small subset of Hindu scripture but their translations are often significantly different from translations by established Hindu sources. </p>
<p>When English translations from both traditional sources and ISKCON are available, are the traditional sources preferable to be cited at HSE?</p>
| 26539 | 26527 | 16 | 2 | 26527 | 14 | Should ONLY ISKCON English translations of Scripture be cited when Traditional versions are also available? | 4 | 26539 | <p>Here's what I will say about this with all due respect. I had been a member of ISKCON for several years during my undergraduate degree (no longer one). My observations are as follows:-</p>
<p>1) ISKCON is a highly anglicized (almost Christianized) version of Vaishnav movements of the olden times (and by that I mean movements of Sri Ramanuja, Sant Tukaram and other Vaishnavas). Why is this an issue?
REMEMBER:- Hinduism has always believed in multiple aspects of single unified divinity i.e. One God with multiple manifestations. People worship the manifestation which closely resembles their own spiritual self. ISKCON tends to juxtapose this to ONLY ONE GOD and OTHERS ARE AT HIS BECK-AND-CALL and somehow inferior to HIM. That becomes almost monotheistic and to me, frighteningly scary. Hinduism is democracy and monotheism is dictatorial. I believe in Shri Krishna myself</p>
<p>2) They have denigrated the Vedas to a worse extent. They use Vedic Shrutis and scriptures only to prove their affiliation to Hinduism and to claim the authenticity of their own cult but when it comes to scriptural authority, since the Vedas are backbone of any Hindu lifestyle across India (and beyond), all knowledgeable Hindus (even those who haven't read the Vedas) accept Vedas as supreme. Not so with ISKCON. ISKCON just considers Vedas as chants and hymns to inferior deities</p>
<p>3) ISKCON Bhagavad Geeta verses are the same as the actual Bhagavad Geeta verses if you read them in SANSKRIT but how many of us actually recite the Shlokas and mantras these days? Mantras and Shlokas have actual power, efficacy, and potency. We just read the translation. That's where the brainwashing and cult worship begins. The purports are way too long that deviate people from core values of the verse</p>
<p>4) Thirdly, they have completely forged accounts of events such as Raas Leela etc. in their Srimad Bhagavatam books almost to a degree of making such a character as Krishna's---an illicit playboy. According to them, Shri Krishna is even superior to Shri Vishnu (who is Vedic God) when everyone outside ISKCON knows its vice-versa. In the beginning, there was Trinity and then all the others incarnated. This is done to mess up Hindu timelines and scriptural understanding on purpose I assume</p>
<p>5) Some of the folks have mentioned that they are anti-Shaivites. That is TRUE. This is evident in their literature clearly. They are anti-Shaivites and anti-Brahminical. However, they have done well to masquerade these days as those that worship Shiva to get to Krishna (who is eventually superior). This is done just to attract more people into the cult </p>
<p>6) ISKCON was and still is notorious for sex racquets and other activities quite like Osho's ashrams were. Child trafficking, prostitution etc are some of the major concerns it has had to deal with in the past. Search YouTube and you will find real-life conspiracies of ISKCON priests at high echelons involved in gross scandals. Most of this is influenced by the concocted meaning of scriptures</p>
<p>7) ISKCON is also notorious for breaking up married couples who are true seekers of spiritual path as a couple. I have heard numerous stories of divorces because one amongst the couple suddenly expects to live a celibate life after having followed ISKCON lifestyle for a while just because of misrepresented Hindu material on celibacy in their books</p>
<p>8) Women and children (especially women) are considered inferior in this cult. Unlike Shiva and Shakti who are equal halves of Unified divinity, the concocted understanding that ISKCON promulgates is that Radha serves Krishna or is subservient to Him. There are modern-day ISKCON gurus who are inspired to make more followers so they would deny this but in their core culture, this is a fact</p>
<p>9) Their (ISKCON's) present version of scriptures are tainted with adulteration as the publishing authority lies with that faction of ISKCON which is run from America. This faction was responsible for apparently killing its founder Srila Prabhupada. There is a power struggle going on within ISKCON and only renegade temple is the Bangalore's ISKCON at West of Chord Road Rajajinagar</p>
<p>10) Even then, Srila Prabhupada's ideology was also against core Hindu belief systems but now due to the internal conflicts between two different ISKCON entities, it has grown worse especially in the literature publishing, profit sharing etc.</p>
<p>11) Other great saints of ancient India such as Adi Guru Shankaracharya are vilified (as Mayavadi) by ISKCON literature Srimad Bhagvatam even though it isn't part of original Srimad Bhagavatam</p>
<p>I would suggest read authentic scriptures from places like Geeta Press Gorakhpur and other reputed local INDIAN authors with strong Hindu foundations and beliefs only. Don't read the translation from international writers as there is bound to be prejudice, the malice of forethought etc. Hope this helps. Refrain from joining cults and channels and do your own homework. Refrain from reading about Hindu material on the internet and especially Wikipedia.</p>
<p>This is not to hurt any current followers but I'm merely trying to explain the contrasting beliefs between actual Hindu belief systems and those of cults. I'm against any cult and choose to learn this on my own from what I consider the authentic representation of our scriptures which is the least adulterated way of learning about our culture. A Guru is always helpful if you find a genuinely knowledgeable one just as our own scriptures say that "Just as the Guru tests its prospective Shishya (disciple) so must a Shishya (Disciple) test his Guru in order to identify Guru's capabilities and whether the Guru is able to guide him to the right path". It takes time and effort which no one wants to put today. I would also encourage people to learn Sanskrit and Shuddh Hindi (untainted with Urdu and Persian words) as well as Tamil. Thanks! Appreciate your motivation</p>
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<p>The Anu Gita is a discourse given by Shree Krishna to Arjuna after the Mahabharata war when the latter confesses that he had forgotten the discourse given by Krishna on Kurukshetra before the war i.e. the Bhagavad Gita. The Anu Gita is found in the Ashvamedhika Parva of the Mahabharata.</p>
<p>Now, many Shaivites and even some Smarthas have argued Krishna was in union with Shiva while reciting the Bhagavad Gita and that the original Gita was the Isvara Gita of the Kurma Purana, a discourse given by Shiva to Nara-Narayana. These people have cited the Anu Gita to proof their point since it supposedly shows Krishna being unable to recite the Bhagavad Gita a second time:</p>
<blockquote>
<p>'Vasudeva said, 'I made thee listen to truths that are regarded as mysteries. I imparted to thee truths that are eternal. Verily, I discoursed to thee on Religion in its true form and on all the eternal regions. It is exceedingly disagreeable to me to learn that thou didst not, from folly, receive what I imparted. The recollection of all that I told thee on that occasion will not come to me now. Without doubt, O son of Pandu, thou art destitute of faith and thy understanding is not good. <strong>It is impossible for me, O Dhananjaya, to repeat, in detail, all that I said on that occasion.</strong> That religion (about which I discoursed to thee then) is more than sufficient for understanding Brahma. <strong>I cannot discourse on it again in detail. I discoursed to thee on Supreme Brahma, having concentrated myself in Yoga.</strong> I shalt now, however, recite to thee an old history upon the same topic. O foremost of all persons, observant of duty, listen to everything I now say, so that, with an understanding adapted to my teaching, thou mayst succeed in attaining to the highest end. O chastiser of foes, on one occasion, a Brahmana came to us from the regions of Heaven. Of irresistible energy, he came from the regions of the Grandsire. He was duly reverenced by us. Listen. O son of Pritha, without yielding to scruples of any kind, to what he, O chief of Bharata's race, said, in answer to our enquiries, agreeably to heavenly forms.' <a href="http://www.sacred-texts.com/hin/m14/m14016.htm" rel="nofollow noreferrer">(Source).</a></p>
</blockquote>
<p>The above translation was done by K.M. Ganguli who not only translated the Anu Gita but the entire Mahabharata which is considered one of the best English translations of the Mahabharata.</p>
<p>Vaishnavas on the other hand, have countered the argument by saying its wrong translation and misinterpretation of Krishna's words. This is how Narayanastra, a Vaishnavite blog translates and inteprets it:</p>
<blockquote>
<p>Anticipating this objection, bhagavAn answers below.</p>
<p>para.n hi brahma kathitaM yogayuktena tanmayA |itihAsa.n tu vakShyAmi tasminnarthe purAtanam || 12||
yathA tAM buddhimAsthAya gatimagryA.n gamiShyasi |shR^iNu dharmabhR^itA.n shreShTha gadataH sarvameva me || 13||</p>
<p>Meaning: Indeed, the highest knowledge (paraM) of the vedas (brahma) was described by me (on the battlefield), <strong>by making use of my will which is unfettered (yoga yuktEna), ie, it was not because you performed any sAdhana to earn it.</strong> But now (on account of your rejection of my grace), I shall relate to you an ancient history based on that subject. So that by engaging your intellect to that (rememberance), you will attain to the highest state. Upholder of righteousness (dharmabhRta)! Listen to all that I say.</p>
<p>This “yOga-yuktEna” has been misused and abused by a number of internet vishNu-dvEshis.</p>
<p>“yOga-yukta” – If the Shaivas had read how many times “yOga” occurs in the gIta, they wouldn’t be misusing this term to claim that “krishNa was in yOga with shiva to discourse gIta”. For that matter, why bizarrely introduce shiva when he is nowhere mentioned either here or in the bhagavad gIta?</p>
<p>Firstly, these people need to understand the etymology of yOga. Here is what the amarakoSha says:</p>
<p>yogaH sannahana upAya dhyAna san’gati yuktishu (amara kosha 3.3.22)
Based on this, “yoga” can be interpreted in the following way for bhagavAn:
“yoga” means “dhyAna” – for bhagavAn, “dhyAna” means “thought” or “will”.
“yoga-yukta” – By engaging or making use of my divine will, which is unimpeded by anything. It was his will or sankalpa to discourse the gIta to Arjuna, and he does not have that sankalpa now, due to Arjuna causing displeasure for him.</p>
<p>BhagavAn himself has said this in the gIta itself, as follows:
maya prasannena tavarjunedam rupam param darsitam atma-yogat (~gIta 11.47)
Meaning: Through the unfettered power of my will (Atma-yOgAt), out of grace to you, ie, favoring you who are devoted to me (prasannEna), I have shown my cosmic form to you.</p>
<p><strong>Thus, “yOga-yukta” has the same meaning as “Atma yOgAt” here. It is not to be interpreted as “meditation”, etc.</strong></p>
</blockquote>
<p>You can read the full blog <a href="https://narayanastra.blogspot.in/p/sridhara-anu-gita-and-miscellaneous.html" rel="nofollow noreferrer">here</a>.</p>
<p>So my question is how have other translators such as Bibek Debroy translated the Anu Gita? Do they agree with K.M. Ganguli's translation or Narayanastra's?</p>
| 26558 | 26550 | 6 | 2 | 26550 | 9 | Is K.M. Ganguli's translation of the Anu Gita in line with other Mahabharata translators? | 3 | 26558 | <p>I am posting Bibek Debroy's translation. It agrees with K. M. Ganguli's translation.</p>
<blockquote>
<p>Having been thus addressed, the greatly energetic Krishna, supreme
among eloquent ones, embraced Phalguna and replied in these words, "I
made you listen to something that is eternal and secret. O Partha! That
was about the nature of eternal dharma for all the worlds. <strong>I am
greatly displeased that you have ignorantly not grasped what I told
you. O Pandava! It is evident that you have not been faithful, or
your intelligence is not adequate.</strong> That dharma is sufficient to obtain
the state of the brahman. <strong>However, I am incapable of telling you
everything in detail again.</strong> <strong>I immersed myself in yoga and told you
about the supreme brahman.</strong> But I will tell you about an ancient
history with the same purport. Using that, if you use your
intelligence, you will reach the ultimate destination, O best among
those who uphold dharma! ...</p>
</blockquote>
<p>Mahabharata, Ashvamedhika Parva, Chapter 1851 (16) translated by Bibek Debroy</p>
|
|
<p>Among other things, I understand that a widow is not allowed to give her son/daughter away in marriage, only a husband-wife couple can do so.</p>
| 26622 | 26578 | 4 | 2 | 26578 | 3 | Does scripture say that widows are inauspicious? | 3 | 26622 | <p>Yes, scripture suggests that widows are inauspicious and should be avoided "like the poison of a snake." Only exception is one's own widowed mother.</p>
<p>Julie Leslie, in <a href="https://www.google.com/search?tbo=p&tbm=bks&q=isbn:0140435980" rel="nofollow noreferrer"><em>The Perfect Wife</em></a> — a translation of/commentary on <em>Strīdharmapaddhati</em> (<em>Guide to the Religious Status and Duties of Women</em>) by Tryambaka of 18<sup>th</sup> century Thanjavur — says the following.</p>
<blockquote>
<p>Tryambaka also discusses the interesting question of the impurity and
inauspiciousness traditionally ascribed to widows. The
examples he quotes are typical. 'Just as the body, bereft of life, in
that moment becomes impure, so the woman bereft of her husband
is always impure, even if she has bathed properly. <strong>Of all inauspicious
things, the widow is the most inauspicious</strong>; there can never be any
success after seeing a widow (cf. section IIA, pp. 54—7). The wise man
should avoid even her blessing (<em>tadāśiṣam api</em>—excepting only
that of his mother—for it is devoid of all auspiciousness, like the
poison of a snake (<em>āśīviṣopamām</em>).'</p>
<p>According to Tryambaka, however, such remarks apply only to
the widow who does not behave as she ought (<em>ācārahīnāviṣayam</em>).
For even if she becomes a widow, the <em>pativratā</em> —
'who is devoted to (good) conduct' (<em>caryāparā</em>), 'fully committed to
her religious duty' (<em>dharmasamayukta</em>), and 'who follows (the
proper path of) widowhood' (<em>vaidhavyam palayet</em>) — earns a threefold reward: she is both happy and auspicious (śubhā) in this life;
she obtains the pleasures of heaven (<em>svargabhogān</em>), or indeed the
same heaven as her husband (<em>patilokam</em>); and she marries that same
husband again in her next life. Theoretically at
least, if she behaves as she should (see above), the dread inauspiciousness with which the scriptures threaten her are cancelled
out. But if she cannot do this, she would presumably be well-advised to die with her husband.</p>
</blockquote>
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<p>One wanted to become fierce or fearless, according to scriptures/āchāryas who one should worship? And what is the method? Better if worshipping include reading only Stotra or hymns.</p>
| 26601 | 26597 | 11 | 2 | 26597 | 11 | Whom & how to worship to develop fearless or fierce instincts? | 4 | 26601 | <p>One can recite the so called <strong>Abhaya Mantras</strong> from the Vedas. The name of the Mantras itself suggests that those are to give freedom from fear.</p>
<blockquote>
<p>abhayam nah karati antariksham<br> abhayam dyAvAprithivi ubhe ime <br>
abhayam pashchAdbhayam purastAt uttarAt adharAdabhayam no astu ||</p>
<p><br></p>
<p>May the mid-region free us from all fear, both heaven and earth make
us fearless; Let there be no fear from behind, no fear from in front,
no fear from the north or the south. <strong>AV 19.15.5</strong></p>
<p>abhayam mitrAdabhayam amitrAt,<br> abhayam gyAtAdbhayam parokshAt<br>
abhayam naktamabhayam divA<br> nah sarvA AshA mama mitram bhavantu ||</p>
<p><br></p>
<p>Let there be no fear from friend, no fear from foe, no fear from the
known, no fear from what lies before us unknown; Let there be no fear
for us from night, no fear from day; Let all the quarters be our
friends. <strong>AV 19.15.6</strong></p>
</blockquote>
<p>(AV here stands for Atharva Veda).</p>
<p>As regards Stotrams, then reciting those dedicated to Goddess DurgA will make one completely fearless.</p>
<p>For example <a href="http://greenmesg.org/stotras/durga/durga_saptashloki.php" rel="noreferrer">the DurgA Sapta Shloki</a> explicitly mentions that:</p>
<blockquote>
<p><strong>दुर्गे स्मृता हरसि भीतिमशेषजन्तोः</strong><br> स्वस्थैः स्मृता मतिमतीव शुभां ददासि ।<br> दारिद्रयदुःखभयहारिणि का त्वदन्या<br> सर्वोपकारकरणाय
सदार्द्र चित्ता ॥२॥</p>
<p><strong>Durge Smrtaa Harasi Bhiitim-Ashessa-Jantoh</strong><br> Svasthaih Smrtaa Matim-Atiiva Shubhaam Dadaasi |<br> Daaridraya-Duhkha-Bhaya-Haarinni
Kaa Tvad-Anyaa<br> Sarvo[a-U]pakaara-Karannaaya Sadaa-[Aa]rdra Cittaa
||2||</p>
<p>2.1: <strong>(Salutations to You, O Jagadamba) O Devi Durga, whoever Remembers You with Devotion, You Remove the very Root of their Fear.</strong>
2.2: Whoever Meditates on You as being present within their own Hearts, with Extreme Devotion, You Bestow (i.e. Reveal to them) Your
Auspicious Nature (which is beyond description),
2.3: O Mother, Apart from You, Who Else can Destroy Poverty, Sorrow and Fear from our Lives? (which appears to be a never-ending cycle),
2.4: Your Heart is Always Full of Compassion to Render All sorts of Help to Your Devotees.</p>
</blockquote>
<p>And, besides this Stotra, i know many other Stotras of Goddess DurgA too, which mention in their Phalasrutis, a complete eradication of fear for those who recite those. These Stotras are from the Tantras like KubjikA Tantram etc. But i can't find these Stotras anywhere online.</p>
<p>UPDATE:</p>
<p>For Shiva Stotras, one can recite the <a href="http://www.saivism.net/prayers/raksha.asp" rel="noreferrer">Shiva Raksha Stotram</a> composed by Yajnavalkya Rishi. The Phalasruti of this Stotra mentions:</p>
<blockquote>
<p><strong>Abhayam kara</strong> namedham kavacham Parvathi pathe,<br> Bhakthya bibarthee ya kande, thasya vasyam jagat thrayam,<br> Imam Narayana
swapne Shiva Raksham yadha disath,<br> Prathar uthaya yogeendro, Yagna
valya sthadha likath. 10</p>
<p><strong>This armour of the names of the consort of Parvathi, Would remove fears</strong> and provide protection, To the devotees who sing these often,
And the lord of the three worlds would be within his hold, For this
protection of Lord Shiva was revealed, By Lord Vishnu in the dream to
Yagna Valkya, Who wrote it, as he was told, as soon as he woke up in
the morning.</p>
</blockquote>
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<p>Soma is considered a Juice which was Prepared by our Ancestors by Herbs of the leave of a plant.It is one of the most famous Drink In Vedas And In Rig veda whole Mandal 9 Is attributed to it.</p>
<ul>
<li>But many Sites and people claim Soma was not any kind of drink in Vedic times,It was just used as an Metaphor for Spirituality/Immortality.</li>
</ul>
<p>Even A Similiar Rig Vedic verse states</p>
<blockquote>
<p>One thinks, when they have brayed the plant, that he hath drunk the Soma's juice;
Of him whom Brahmans truly know as <strong>Soma no one ever tastes.</strong>
4 Soma, secured by sheltering rules, guarded by hymns in Brhati,
Thou standest listening to the stones <strong>none tastes of thee who dwells on earth.</strong>(Rig Veda book 10 hymn 85 Verse 3 And 4)</p>
</blockquote>
<p>Now these Verses may Prove Soma was not really a drink available On earth and it was the Drink of Devas available to them</p>
<p><strong>So My question is any Scriptures Like Brahmana/Epica/Vedas talk That Soma was kind of drink?Is the Recipe of it available In scriptures?If yes,then what can be interpretation of these Vedic Verses.</strong></p>
<p>Note-My question is not duplicate Of this <a href="https://hinduism.stackexchange.com/q/7968/11510">Which rituals need Soma? If the Soma plant is extinct, is there any substitute for it?</a> in this question,It is directly claimed that Soma was a drink/plant and it is answered on that bases and It does not answers my Question.</p>
| 29353 | 26640 | 14 | 2 | 26640 | 8 | Is Soma Really a drink Or a Metaphor For Vedic Immortality? | 5 | 29353 | <p><strong>Soma is not a metaphor rather it represents two distinct yet related things - ONE is the Moon-god also known as Chandrama and other is the invigorating drink that was consumed by the gods.</strong> They are both inter-related hence there is sometimes confusion regarding its real nature but the following excerpts should be able to help us understand the distinction as well as their relatedness.</p>
<p>The <strong><a href="http://www.sacred-texts.com/hin/sbr/sbe12/sbe1228.htm" rel="noreferrer">Shatpatha Brahmana 1.6.3</a></strong> mentions:</p>
<blockquote>
<ol start="24">
<li>The sun, indeed, relates to Agni, <strong>and the moon to Soma;</strong> the day relates to Agni, and the night to Soma; the waxing half-moon relates to Agni, and the waning one to Soma.</li>
</ol>
</blockquote>
<p>The <strong><a href="http://www.sacred-texts.com/hin/sbr/sbe12/sbe1229.htm" rel="noreferrer">Section 1.6.4</a></strong> details this further through the following verses:</p>
<blockquote>
<ol start="5">
<li>The gods said, <strong>'Nothing but Soma will satiate him: let us prepare Soma for him!'</strong> They prepared Soma for him. <strong>Now this king Soma, the food of the gods, is no other than the moon.</strong></li>
</ol>
</blockquote>
<p>The verse ahead actually clarifies how Soma can be both the moon as well as the food of gods:</p>
<blockquote>
<p><strong>When he (the moon, masc.) is not seen that night either in the east or in the west, then he visits this world; and here he enters into the waters and plants</strong>. He is indeed a treasure for the gods, he is their food. And since during that night he here dwells together (amâ vas), therefore that (night of new moon) is called amâvâsyâ (the dwelling together, or at home).</p>
<ol start="6">
<li><p><strong>They prepared it (Soma for Indra), after having it collected, part by part, by the cows: in eating plants (they collected it) from the plants, and in drinking water (they collected it) from the waters.</strong> Having prepared and coagulated it, and made it strong (pungent), they gave it to him.</p></li>
<li><p><strong>In the same way as the Soma stalk becomes strong (by being touched or sprinkled with water), so he (Indra) became strong (by the Soma being mixed with boiled milk) and overcame that evil, the jaundice.</strong> Such is likewise the significance of the new-moon ceremony (and the Sânnâyya, or libation of sweet and sour milk offered to Indra thereat); and verily he who, knowing this, mixes (sweet and sour milk at the new-moon sacrifice) in like manner increases in offspring and cattle, and overcomes evil: let him therefore mix together (sweet and sour milk)</p></li>
</ol>
</blockquote>
<p><strong>This means Soma, the moon-god comes and resides in the water bodies and plants on Amavasya night and his essence is collected through the plants with water.</strong> How do cows come into the picture? Because they consume plants and water and produce milk so their milk is added to the mixture but only when it is collected on new moon days.</p>
<blockquote>
<ol start="15">
<li><p><strong>But as they (the cows), previously (to the new moon), eat mere plants (not imbued with the moon or Soma), and drink mere water, and yield mere milk,--so that (milk which they offer on the day before new moon, is not imbued with Soma, is ordinary milk).</strong> For king Soma, the food of the gods, indeed, is no other than the moon. When he is not seen that night either in the east or in the west, then he visits this world, and here enters into the waters and plants. Having then collected him from the water and plants, he (the performer of the Sânnâyya) causes him to be reproduced from out of the libations; and he (Soma, the moon), being reproduced from the libations, becomes visible in the western sky.</p></li>
<li><p><strong>Thus during that night (of new moon) food moves away from the gods and comes to this world.</strong> Now the gods were desirous as to how that (food) might (be made to) come back to them; how it might not perish away from them. For this they put their trust in those who prepare the libation of sweet and sour milk (sânnâyya), thinking, 'when they have prepared it, they will offer it to us.' And, verily, in him, who knows this, both his own kin and strangers put their trust; for in him, who attains to the highest rank, people indeed put their trust.</p></li>
</ol>
</blockquote>
<p>That is the reason oblations of Soma are given to the gods to offer them the food that was theirs and had come to earth! <strong>These verses also tell us that Soma was not just plant juice but was a mixture that also used cow-milk.</strong> </p>
<p>Coming to the plant we find the entire <strong><a href="http://sacred-texts.com/hin/rigveda/rvi09.htm" rel="noreferrer">Mandal 9 of the Rig Veda</a></strong> dedicated to Soma. It has some really interesting verses that tell us how it was derived and distilled from the plants and am sharing the very first one here:</p>
<blockquote>
<p>1 In sweetest and most gladdening stream
flow pure, O Soma, on thy way,
<strong>Pressed out for Indra, for his drink.</strong></p>
<p>2 Fiend-queller, Friend of all men, he hath with the wood attained unto
His place, his iron-fashioned home.</p>
<p>3 Be thou best Vṛtra-slayer, best granter of bliss, most liberal:
Promote our wealthy princes' gifts.</p>
<p>4 <strong>Flow onward with thy juice unto the banquet of the Mighty Gods:</strong>
Flow hither for our strength and fame.</p>
<p>5 O Indu, we draw nigh to thee, with this one object day by day:
To thee alone our prayers are said</p>
<p>6 By means of this eternal fleece may Sūrya's Daughter purify
**Thy Soma that is foaming forth.</p>
<p>7 Ten sister maids of slender form seize him within the press and hold
Him firmly on the final day.**</p>
<p>8 The virgins send him forth: they blow the the skin musician-like and fuse
The triple foe-repelling meath.</p>
<p>9 <strong>Inviolable milch-kine round about him blend for Indra's drink,
The fresh young Soma with their milk.</strong></p>
<p>10 In the wild raptures of this draught, Indra slays all the Vṛtras: he,
The Hero, pours his wealth on us.</p>
</blockquote>
<p><strong>The verse above indicate that the juice was 'pressed' out of the plant and mixed with milk.</strong> Not sure what the ten maidens refer to but it could be a wooden strainer similat to the ones used by Parsis. They use a mortar (hawan) and pestle (dastag/abar-hawan/labo) for pounding and extracting the juice from the plant, and a nine-holed strainer (surakhdar tasjta), and a bowl for holding the juice. </p>
<p>The next <strong><a href="http://sacred-texts.com/hin/rigveda/rv09002.htm" rel="noreferrer">Rig Veda Book 9 Hymn 2</a></strong> also helps us understand this further by mentioning a purifying cloth which probably acted as a filter fro the draught:</p>
<blockquote>
<p>1 <strong>Soma, flow on, inviting Gods, speed to the purifying cloth:</strong>
Pass into Indra, as a Bull.</p>
<p>2 As mighty food speed hitherward, Indu, as a most splendid Steer:
Sit in thy place as one with strength.</p>
<p>3 <strong>The well-loved meath was made to flow, the stream of the creative juice</strong>
ne Sage drew waters to himself.</p>
<p>4 <strong>The mighty waters, yea, the floods accompany thee Mighty One,
When thou wilt clothe thee with the milk.</strong></p>
<p>5 The lake is brightened in the floods. ?<strong>Soma, our Friend, heaven's prop and stay,
Falls on the purifying cloth.</strong></p>
<p>6 The tawny Bull hath bellowed, fair as mighty Mitra to behold:
He shines together with the Sun.</p>
<p>7 Songs, Indu, active in their might are beautified for thee, wherewith
Thou deckest thee for our delight.</p>
<p>8 To thee who givest ample room we pray, to win the joyous draught:
Great are the praise& due to thee.</p>
<p>9 <strong>Indu as, Indra's Friend, on us pour with a stream of sweetness, like
Parjanya sender of the rain.</strong></p>
<p>10 Winner of kine, Indu, art thou, winner of heroes, steeds, and strength
<strong>Primeval Soul of sacrifice.</strong></p>
</blockquote>
<p>The last verse also reaffirms that it is the Primeval soul of sacrifice re-affirming the story from the Shatpatha Brahmana. The <strong><a href="http://sacred-texts.com/hin/rigveda/rv09003.htm" rel="noreferrer">very next hymn</a></strong> mentions that the God Soma, (through the plant juice) made ready with the hymns, was stored in vats of wood:</p>
<blockquote>
<p>1 <strong>HERE present this Immortal God flies, like a bird upon her wings,
To settle in the vats of wood.</strong></p>
<p>2 This God, made ready with the hymn, runs swiftly through the winding ways,
Inviolable as he flows.</p>
<p>3 This God while flowing is adorned, like a bay steed for war, by men
Devout and skilled in holy songs.</p>
<p>4 He, like a warrior going forth with heroes, as he flows along
Is fain to win all precious boons.</p>
<p>5 <strong>This God, as he is flowing on, speeds like a car and gives his gifts:</strong>
He lets his voice be heard of all</p>
<p>6 <strong>Praised by the sacred bards, this God dives into waters,</strong> and bestows
Rich gifts upon the worshipper.</p>
<p>7 <strong>Away he rushes with his stream, across the regions, into heaven,
And roars as he is flowing on.</strong></p>
<p>8 While flowing, meet for sacrifice, he hath gone up to heaven across
The regions, irresistible.</p>
<p>9 <strong>After the 'way of ancient time, this God, pressed out for Deities,
Flows tawny to the straining-cloth.</strong></p>
</blockquote>
<p><strong><a href="http://sacred-texts.com/hin/rigveda/rv09006.htm" rel="noreferrer">Rig Veda Book 9 Hymn 6</a></strong> re-affirms our notion that the ten maidens mentioned in the first hymn could be referring to the sieve:</p>
<blockquote>
<p>1 <strong>SOMA, flow on with pleasant stream,</strong> a Bull devoted to the Gods,
Our Friend, unto the woodden sieve.</p>
<p>2 Pour hitherward, as Indra's Self, Indu, that gladdening stream of thine,
And send us coursers full of strength.</p>
<p>3 <strong>Flow to the filter hitherward, pouring that ancient gladdening juice,</strong>
Streaming forth power and high renown.</p>
<p>4 Hither the sparkling drops have flowed, like waters down a steep descent
They have reached Indra purified.</p>
<p>5 <strong>Whom, having passed the filter, ten dames cleanse,</strong> as ’twere a vigorous steed,
While he disports him in the wood,—</p>
<p>6 The steer-strong juice with milk pour forth, for feast and service of the Gods,
To him who bears away the draught.</p>
<p>7 Effused, the God flows onward with his stream to Indra, to the God,
So that his milk may strengthen him.</p>
<p>8 Soul of the sacrifice, the juice effused flows quickly on: he keeps
His ancient wisdom of a Sage.</p>
<p>9 So pouring forth, as Indra's Friend, strong drink, best Gladdener! for the feast,
Thou, even in secret, storest hymns.</p>
<p>10 This Lord of many Holy Laws, even at his birth engendering strength,
Effused, flows onward in a stream.</p>
</blockquote>
<p>In the <strong><a href="http://sacred-texts.com/hin/rigveda/rv09007.htm" rel="noreferrer">Hymn 7</a></strong> we are told that the filtered juice is golden in color:</p>
<blockquote>
<p>5 When purified, he sits as King above the hosts, among his folk,
What time the sages bring him nigh.</p>
<p>6 <strong>Dear, golden-coloured, in the fleece he sinks and settles in the wood:</strong>
The Singer shows his zeal in hymns.</p>
<p>7 He goes to Indra, Vāyu, to the Aśvins, as his custom is,
With gladdening juice which gives them joy.</p>
</blockquote>
<p>The next hymn <strong><a href="http://sacred-texts.com/hin/rigveda/rv09008.htm" rel="noreferrer">RV Book 9 Hymn 8</a></strong> also mentions adding milk to the juice to make it fit for the gods:</p>
<blockquote>
<p>1 OBEYING Indra's dear desire these Soma juices have flowed forth,
Increasing his heroic might.</p>
<p>2 <strong>Laid in the bowl, pure-flowing</strong> on to Vāyu and the Aśvins, may
These give us great heroic strength.</p>
<p>3 <strong>Soma, as thou art purified, incite to bounty Indra's heart,
To sit in place of sacrifice.</strong></p>
<p>4 The ten swift fingers deck thee forth, seven ministers impel thee on:
The sages have rejoiced in thee.</p>
<p>5 <strong>When through the filter thou art poured, we clothe thee with a robe of milk
To be a gladdening draught for Gods.</strong></p>
<p>6 <strong>When purified within the jars, Soma, bright red and golden-hued,
Hath clothed him with a robe of milk.</strong></p>
<p>7 Flow on to us and make us rich. Drive all our enemies away.
O Indu, flow into thy Friend.</p>
<p>8 Send down the rain from heaven, a stream of opulence from earth. Give us,
O Soma, victory in war.</p>
<p>9 <strong>May we obtain thee, Indra's drink, who viewest men and findest light,
Gain thee, and progeny and food.</strong></p>
</blockquote>
<p>There are many other verses that I can share but the ones above should suffice to say that <strong>Soma is a drink that was made by combining juice from a particular plant and mixed with cow-milk collected on the new moon day.</strong> The verses that talk about him stationed in the heavens and such are most probably referring to the Moon-god who comes down on new-moon nights and lives on earth as evident from the next hymn:</p>
<blockquote>
<p>1 <strong>THE Sage of Heaven</strong> whose heart is wise, when laid between both hands and pressed,
Sends us delightful powers of life.</p>
<p>2 On, onward to a glorious home; dear to the people void of guile,
With excellent enjoyment, flow.</p>
<p>3 <strong>He, the bright Son, when born illumed his Parents</strong> who had sprung to life,
Great Son great Strengtheners of Law.</p>
<p>4 Urged by the seven devotions he hath stirred the guileless rivers which
Have magnified the Single Eye.</p>
<p>5 These helped to might the Youthful One, high over all, invincible,
Even Indu, Indra! in thy law.</p>
<p>6 The immortal Courser, good to draw, looks down upon the Seven: the fount
Hath satisfied the Goddesses</p>
<p>7 Aid us in holy rites, O Man: O Pavamana, <strong>drive away
Dark shades that must be met in fight.</strong></p>
<p>8 Make the paths ready for a hymn newer and newer evermore:
<strong>Make the lights shine as erst they shone.</strong></p>
<p>9 Give, Pavamana, high renown, give kine and steeds and hero sons:
Win for us wisdom, win the light.</p>
</blockquote>
<p>Regarding your other query, <strong>yes it was very much available on earth as shown by the verses I shared from Shatpatha Brahmana.</strong> It was available to humans as well but was probably used mainly for oblations to the gods. <strong>The method of preparation or the recipe can perhaps be gleaned from the numerous verses that are dedicated to it but the identification of the plant is what is missing right now.</strong> </p>
|
|
<p>Is it permissible to deny the authority of Manusmriti considering that all the four major schools of Hinduism(Vaishnavism, Shaivism, Shaktism and Smarta tradition) only consider Vedas and Upanishads as their scriptural authority?</p>
<p>Edit:
My question has more to do with authority of Manusmriti than its acceptance in society. Can a normal follower of one of the above mentioned schools of Hinduism do away with Manusmriti by denying it while still following the other dharmic philosophies?</p>
| 26670 | 26646 | 8 | 2 | 26646 | 11 | Is it permissible to deny the authority of Manusmriti? | 4 | 26670 | <p><strong>Argument 1a)</strong></p>
<p><a href="http://www.sacred-texts.com/hin/manu/manu04.htm" rel="noreferrer">Manusmriti 4.176 says</a></p>
<blockquote>
<ol start="176">
<li><strong>Let him avoid</strong> (the acquisition of) wealth and (the gratification of his) desires, if they are opposed to the sacred law, and <strong>even
lawful acts which may cause pain in the future or are offensive to
men.</strong></li>
</ol>
</blockquote>
<p>Hence, even any lawful act which may cause pain in the future and are offensive to men , like casteism/varna implementation by birth, have to be avoided as per manusmriti itself.</p>
<hr>
<p><strong>Argument 1b)</strong></p>
<p>Manu Smriti, Chapter 2, Verse 12 ( <a href="http://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc145585.html" rel="noreferrer">http://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc145585.html</a> ) says</p>
<blockquote>
<p>वेदः स्मृतिः सदाचारः स्वस्य च प्रियमात्मनः । एतच्चतुर्विधं प्राहुः
साक्षाद् धर्मस्य लक्षणम् ॥ १२ ॥</p>
<p>vedaḥ smṛtiḥ sadācāraḥ svasya ca priyamātmanaḥ |</p>
<p>etaccaturvidhaṃ prāhuḥ sākṣād dharmasya lakṣaṇam || 12 ||</p>
<p>The Veda, the Smṛti, the Practice of cultured Men(Sadaachaara), and
what is agreeable to oneself(one's own Inner Conscience)—these
directly constitute the fourfold means of knowing Dharma.</p>
</blockquote>
<p>--> conclusion: <strong>So, even manusmriti which upholds vedas and smriti for knowing dharma, "that manusmriti itself also" puts Sadaachaar and what is agreeable to oneself(one's own Inner Conscience) - on equal footing to knowing Dharma/ethical moral practise</strong></p>
<hr>
<p><strong>Argument2)</strong></p>
<p>Please see : The Bhagavad-Gita, with the commentary of Sri Shankaracharya, Translated to English by Alladi Mahadeva Sastri.
<a href="https://archive.org/details/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya" rel="noreferrer">https://archive.org/details/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya</a></p>
<p><strong>Shankaracharya</strong> in his own Gita Bhasya 18.66 declares the following:</p>
<p><a href="https://ia800304.us.archive.org/8/items/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya.pdf" rel="noreferrer">https://ia800304.us.archive.org/8/items/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya/Bhagavad-Gita.with.the.Commentary.of.Sri.Shankaracharya.pdf</a>
see Pg 529 of the PDF (or Pg 513 as mentioned in bookpages topright)</p>
<blockquote>
<p><strong>Shruti is an authority only in matters not perceived by ordinary instruments of knowledge such as pratyaksha or immediate perception -
ie, it is an authority to the mutual relations of things to an ends,
but not in matters lying within range of pratyaksha; indeed sruti is
intended as authority only for knowing what is beyond knowledge.</strong>
Wherefore it is not possible it is supposed to the notion of "I" which
arises in the connection with the aggregate of the body etc, and which
is evidently due to illusion is only a figurative idea. </p>
<p><strong>A hundred statements of sruti may declare that fire is cold or that it is dark; still they possess no authrity in the matter.If shruti
shoud at all declare that fire is cold or that it is dark; we would
still suppose that it intends quite a different meaning from the
apparent one, for its authority can not be otherwise maintained: we
should in no way attach a meaning , which is otherwise opposed to
other authorities or its own declaration.</strong></p>
</blockquote>
<p>--> <strong>conclusion</strong> : <strong>Hence, in matter of this wordly's immediate perception matters even shruti(veda) is not given the authrity, the perceptive knowledge and reasoning are given more weightage. Hence, the notions of human equality and justice and no caste-creed, which were espounded by vivekanada,dayanand saraswati etc too, deal with this worldly matter, where perception and deduction-reasoning will hold authority over vedas(shruti). So obviously smriti which have even far less authority in any matter(and if smriti's any text conflict with vedas , then vedas hold supreme), then smriti authority can also be denied - on the basis of Shankracharya's quoted text.</strong></p>
<hr>
<p><strong>Argument3)</strong></p>
<p>ref: <a href="http://www.ramakrishnavivekananda.info/vivekananda/volume_6/epistles_second_series/124_sir.htm" rel="noreferrer">http://www.ramakrishnavivekananda.info/vivekananda/volume_6/epistles_second_series/124_sir.htm</a></p>
<p>Swami Vivekananda said regarding ignoring bad directives in Hindu scripture:</p>
<blockquote>
<p>Such a God I have seen in my life, and his commands I live to follow.
"The Smritis and the Puranas are productions of men of limited
intelligence and are full of fallacies, errors, the feelings of class
and malice. Only parts of them breathing broadness of spirit and love
are acceptable, the rest are to be rejected."</p>
</blockquote>
<p>[Complete-Works / Volume 6 / Epistles – Second Series / CXXIV]
<a href="http://www.ramakrishnavivekananda.info/vivekananda/volume_6/epistles_second_series/124_sir.htm" rel="noreferrer">http://www.ramakrishnavivekananda.info/vivekananda/volume_6/epistles_second_series/124_sir.htm</a></p>
<hr>
<p><strong>Argument4)</strong></p>
<p>Vedas are canonical scriptures(pramanas) in each astika sect. But Manusmriti is not a canonical scripture in all sects. It is canonical for <a href="https://hinduism.stackexchange.com/questions/26096/in-which-sect-of-hinduism-manusmriti-is-canonical-text/26097#26097">Smarta sect</a> . But Arya samaj only considers Veda as canonical scripture, they even have their own different Vishuddha manusmriti. Nath sampradyaya does not consider Manusmriti as canonical scripture. So, it is permissible to deny authority of Manusmriti as per the convention of the sect, which the person follows. </p>
<hr>
<p><strong>5)</strong> <a href="https://en.wikipedia.org/wiki/Kapalika" rel="noreferrer">Kapalika</a> is non-puranic form of shavism. Puranas (which are smritis) are not considered as canonical there. So, in these type of non-smriti shaivite sects manusmriti will not be applicable</p>
<hr>
<p><strong>6)</strong> Lingayat Shaivism does not consider even vedas as pramana, but still given respect. Vachanas are canonical. Hence, entire corpus smriti text are not authority there.</p>
<hr>
<p><strong>7)</strong> If so many official sects can officially deny manumsirit/entire smriti as canonical authority, then obviously a non-sectarian hindu individual(who is not officially affiliated to any sect of hinduism) can also deny the Manusmriti to be canonical for him, and he can still be a scripturally valid Hindu.</p>
<hr>
<p><strong>8)</strong> refer to <a href="https://hinduism.stackexchange.com/a/400/13287">https://hinduism.stackexchange.com/a/400/13287</a></p>
<p>The Smritis (Dharma Shastras) themselves suggest that some of the laws should be changed if they are found offensive to future generation:</p>
<blockquote>
<p>"However, discard the desire (kama) and material wealth (artha) if contrary to Dharma; as also, any usage or custom or rules regarded as source of Dharma if at any time they were to lead to unhappiness or arouse people's indignation. (Manu Smriti 4.176)</p>
</blockquote>
<hr>
<p><strong>9)</strong> refer: refer to <a href="https://hinduism.stackexchange.com/a/400/13287">https://hinduism.stackexchange.com/a/400/13287</a></p>
<p>Both Sruti and Smriti cannot override human reason. I am posting here two quotes on the importance of reason:</p>
<p>Acharya Shankara, for example, in his Gita Bhasya 18.66 says:</p>
<blockquote>
<p>"The appeal to the infallibility of the Vedic injunction is misconceived. The infallibility in question refers only to the unseen forces or apurva, and is admissible only in regards to matters not confined to the sphere of direct perceptions, etc. ..... Even a hundred statements of sruti to the effect that fire is cold and non-luminous won't prove valid. If it does make such a statement, its import will have to be interpreted differently. Otherwise, validity won't attach to it. Nothing in conflict with the means of valid cognition or with its own statements may be imputed to sruti."</p>
</blockquote>
<hr>
<p><strong>10)</strong> refer to <a href="https://en.wikipedia.org/wiki/%C4%80gama_(Hinduism)#Relation_to_the_Vedas_and_Upanishads" rel="noreferrer">https://en.wikipedia.org/wiki/%C4%80gama_(Hinduism)#Relation_to_the_Vedas_and_Upanishads</a></p>
<blockquote>
<p>The Vedas and Upanishads are common scriptures of Hinduism, states Dhavamony, while the Agamas are sacred texts of specific sects of Hinduism. The surviving Vedic literature can be traced to the 1st millennium BCE and earlier, while the surviving Agamas can be traced to 1st millennium of the common era. The Vedic literature,
in Shaivism, is primary and general, while Agamas are special treatise. In terms of philosophy and spiritual precepts, no Agama that goes against the Vedic literature, states Dhavamony, will be acceptable to the Shaivas.Similarly, the Vaishnavas treat the Vedas along with the Bhagavad Gita as the main scripture, and the Samhitas (Agamas) as exegetical and exposition of the philosophy and spiritual precepts therein.The Shaktas have a similar reverence for the Vedic literature and view the Tantras (Agamas) as the fifth Veda.</p>
</blockquote>
<p>The heritage of the Agamas, states Krishna Shivaraman, was the "Vedic peity maturing in the monism of the Upanishads presenting the ultimate spiritual reality as Brahman and the way to realizing as portrayed in the Gita". David Smith remarks, that "a key feature of the Tamil Saiva Siddhanta, one might almost say its defining feature, is the claim that its source lies in the Vedas as well as the Agamas, in what it calls the Vedagamas".[35] This school's view can be summed up as,</p>
<pre><code>The Veda is the cow, the true Agama its milk.
— Umapati, Translated by David Smith
</code></pre>
<p>---->conclusion:
only vedas and upanishads form the common scriptures of hinduism, rest are sectarian. Hence, <strong>manusmriti is not canonical text except for Smarta sect</strong> (also see <a href="https://hinduism.stackexchange.com/a/26097/13287">https://hinduism.stackexchange.com/a/26097/13287</a> ).</p>
<p>**BUT Now, even inside Smarta sect: there are two OPINIONS/SUBSCHOOLS **</p>
<p><strong>SUBSCHOOL 10.1: "Smarta's sub-school, who think that all smritis have equal authority for every yuga, but Dharmaśāstra Nibandhanas have reconciliation authority ":</strong></p>
<p>quoting from <a href="https://hinduism.stackexchange.com/a/15063/13287">https://hinduism.stackexchange.com/a/15063/13287</a>
In the book, <em><a href="https://rads.stackoverflow.com/amzn/click/com/8172760558" rel="noreferrer" rel="nofollow noreferrer">Hindu Dharma: The Universal Way of Life</a></em>, <a href="https://en.wikipedia.org/wiki/Chandrashekarendra_Saraswat5" rel="noreferrer">Swami Chandrasekharendra Saraswati</a> hints that all smṛtis are relevant in every yuga and any differences between various smṛtis are reconciled in the Dharmaśāstra Nibandhanas adapted to the region where you live.</p>
<blockquote>
<h3>Smṛtis and Allied Works</h3>
<p>Manu, Parāśara, Yājñavalkya, Gautama, Hārīta, Yama, Vişņu, Śaňkha,
Likhita, Brhaspati, Dakşa, Angiras, Pracetas, Sarihvarta, Acanas,
Atri, Apastamba and Satatapa are the eighteen sages who mastered the
Vedas with their superhuman power and derived the Smrtis from them.
Their works are known after them like Manusmrti, Yajñavalkya-smrti,
Parasara-smrti and so on, and they contain all that we need to know
about all the dharmas to be adhered to and all the rituals to be
performed during our entire life. Apart from these eighteen, there are
eighteen subsidiary Smṛtis called Upasmṛtis<sup><strong>(1)</strong></sup>. It is customary to include the Bhagavadgīta among the Smṛtis.</p>
<p><strong>What we find in one Smṛti may not be found in another. There may also
be differences between one Smṛti and another. These give rise to
doubts which are sought to be cleared by works called "Dharmaśāstra
Nibandhanas"</strong>.</p>
<p>There are some Smrtis that do not contain instructions with regard to
all observances. For instance, some do not mention sandhyavandanas.
The reason must be it is such a common rite that everybody is expected
to know it. Then some omit the Śrāddhas ceremony and some others are
silent on various types of "pollution" (for instance, that due to the
birth of a child in the family or the death of a relative). Certain
matters are taken for granted. After all, we do not have to be told
about how to breathe or eat.</p>
<p><strong>The nibandhanas do not leave out any rite or dharma. Differences
between various Smṛtis are sought to be reconciled in them.</strong></p>
<p><strong>Each region follows its own nibandhana.</strong> In the North, it is the one
authored by Kasinatha Upadhyaya. In Maharastra, it is the Mitaksara:
it has the force of law and is accepted as such by the law courts.
Niraayasindhu by Kamalakara Bhatta is also accepted as an authority
there. In the South, the Vaidyanatha-Diksitiyan by Vaidyanatha Diksita
is followed. These are the important authorities for householders.
Sannyasins follow Visvesvara-samhita. In Tamil Nadu the Dharmasastra
means the Vaidyanatha-Diksitiyam. This nibandhana has been translated
into Tamil.</p>
<p><sup><strong>(1)</strong></sup> The authors of these are : Jabali, Naciketas, Skanda, Laugăkşi,
Kăéyapa, Vyăsa, Sanatkumāra, Śantanu, Janaka, Vyāghra, Kātyāyana,
Jātukarnya, Kapiñjala, Baudhāyana, Kāņāda, Viśvāmiktra, Paițhinasa,
Gobhila. - Rā. Ga.</p>
</blockquote>
<p><strong>OPINION/SUBSCHOOL 10.2: Smarta sub-school, who think that in kaliyuga Parashara smriti has authority, not manusmriti</strong>:
refer to: <a href="https://hinduism.stackexchange.com/a/14977/13287">https://hinduism.stackexchange.com/a/14977/13287</a>
refer to : <a href="http://www.astrojyoti.com/pdfs/DevanagariFiles/13Parashara_Smriti.pdf" rel="noreferrer">http://www.astrojyoti.com/pdfs/DevanagariFiles/13Parashara_Smriti.pdf</a>
Chapter 1, Sloka 24(same chapter) makes it precise as to which rules to be applied in which age.</p>
<blockquote>
<p><strong>Krite tu Manava Dharmastretayam Gowtamah Smritaha|| Dwapare Sankhalikhitah Kalou Parashara Smritaha||</strong></p>
<p><strong>For Krita Manu's laws apply,Gowtama's for Treta ,in Dwapara those written by Sankha and Likhita apply and "Prashara Smriti is the one
that applies in Kali" .</strong></p>
</blockquote>
<hr>
<p><strong>11)</strong> Also see book about imagined-manuvad:</p>
<blockquote>
<p>Shashi Shekhar Sharma, Imagined Manuvād: the Dharmaśāstras and their interpreters, Rupa & Co., 2005
<a href="https://books.google.co.in/books/about/Imagined_Manuv%C4%81d.html?id=IJacAAAAMAAJ&redir_esc=y" rel="noreferrer">https://books.google.co.in/books/about/Imagined_Manuv%C4%81d.html?id=IJacAAAAMAAJ&redir_esc=y</a></p>
</blockquote>
<hr>
<p><strong>12)</strong> refer <a href="https://hinduism.stackexchange.com/questions/26726/is-there-any-verse-or-historical-evidence-suggesting-that-manusmriti-is-more-aut">Is there any verse or historical evidence suggesting that manusmriti is more authoritative than other smritis?</a></p>
<hr>
<p><strong>13)</strong> refer: <a href="https://hinduism.stackexchange.com/a/784/13287">https://hinduism.stackexchange.com/a/784/13287</a></p>
<blockquote>
<p>Vivekananda says many unholy acts and ridiculous stories in vedas. The correct meaning of the statement "The Vedas are beginning less and eternal" is that the law or truth revealed by them to man is permanent and changeless.</p>
</blockquote>
<hr>
<p><strong>14)</strong> British colonialists made huge propaganda regarding projecting manusmriti as canonical text for even non-Smarta hindus, and giving illusion that Britishers were governing Hindus as per their own religious law . </p>
<p>refer : by madhu kishwar
<a href="https://www.infinityfoundation.com/mandala/h_es/h_es_kishw_mythic_frameset.htm" rel="noreferrer">https://www.infinityfoundation.com/mandala/h_es/h_es_kishw_mythic_frameset.htm</a></p>
<p>by Rajiv malhotra
<a href="http://creative.sulekha.com/follow-up-on-manusmriti-to-my-article-in-outlook-india_135208_blog" rel="noreferrer">http://creative.sulekha.com/follow-up-on-manusmriti-to-my-article-in-outlook-india_135208_blog</a></p>
<hr>
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|
<p>According to the Mahabharata, Balarama is mentioned to be an incarnation of Adi-Shesha-Naga: </p>
<blockquote>
<p>And <strong>Baladeva of exceeding strength was a portion of the Naga, Shesha</strong>. (Mahabharata 1.61.91)</p>
</blockquote>
<p>On the hand, the third chapter of the first canto of the Srimad Bhagavatam states Balarama to be an incarnation of Vishnu:</p>
<blockquote>
<p>In the nineteenth and twentieth incarnations, <strong>the Lord advented Himself as Lord Balarama</strong> and Lord Krsna in the family of Vrsni [the Yadu dynasty], and by so doing He removed the burden of the world. (Srimad Bhagavatam 1.3.23)</p>
</blockquote>
<p>The two "contradictory" verses are reconciled by the Srimad Bhagavatam itself in the second chapter of the tenth canto of the Srimad Bhagavatam: </p>
<blockquote>
<p>When Kamsa had killed six of the children born from Devakî, the seventh one, <strong>a plenary expansion of Vishnu who was celebrated with the name Ananta, therefore [was born] as an embryo in the womb of Devakî</strong> ... [Vishnu] instructed His spiritual potency [Yoga-mâyâ] as follows: ... <strong>"In the womb of Devakî there is the embryo known as [Ananta-]S'esha who is a plenary expansion of Me.</strong> Take care of a smooth transition from her womb to the womb of Rohinî.... Because He changes wombs [from Devakī to the womb of Rohinī] the people of the world will address Him with the name Sankarshana, because He brings pleasure to the people [of Gokula] He will be called Râma and because of His great physical strength He will be named Balabhadra."</p>
</blockquote>
<p>Thus, Balarama can be regarded aa an incarnation of Vishnu. Similarly, many Sri Vaishnavas who claim Ramanujacharya as an incarnation of Adi-Shesha-Naga at times, call Him an incarnation of Vishnu. So if Ramanujacharya and Balarama can be considered incarnations of Vishnu since Adi-Shesha-Naga is simply an expansion of Vishnu Himself, why is Lakshmana, who is also considered as an incarnation of Adi-Shesha-Naga, not called as an incarnation of Vishnu?</p>
| 26739 | 26710 | 2 | 2 | 26710 | 8 | Why is Lakshmana not considered an incarnation of Vishnu? | 3 | 26739 | <p>In Valmiki Ramayanam BalaKanda it is mentioned that all the 4 sons born for Dasaratha are incarnations of Vishnu in various proportions.</p>
<blockquote>
<p>अथ लक्ष्मणशत्रुघ्नौ सुमित्राऽजनयत्सुतौ।।1.18.13।।<br>
वीरौसर्वास्त्रकुशलौ विष्णोरर्धसमन्वितौ।</p>
<p>One fourth of Vishnu manifest.
Sumitrá too a noble pair,
Called Lakshman and S'atrughna, bare,
Of high emprise, devoted, true,
Sharers in Vishnu's essence too.</p>
</blockquote>
<p>The above text is relevant for Lakshmana's birth and it is clear that he is considered incarnation of Vishnu.</p>
<p><a href="http://www.sacred-texts.com/hin/rama/ry021.htm" rel="nofollow noreferrer">chapter 19, Bala Kanda of Ramayana</a></p>
<p>In Srimad Bhagavatam, <a href="http://gitabase.com/eng/SB/9/10/2" rel="nofollow noreferrer">Skanda 9 Chapter 10</a>, it is mentioned that all four sons of Dasharatha are incarnations of Lord Vishnu.</p>
<p>Thanks to @SwiftPushkar for giving the Bhagavatam reference.</p>
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<p>In some places it is mentioned that some of the main upanishad like chandogya and brihadaranyaka mention about the puranas.</p>
<p>What are the references where puranas are referred in upanishad?</p>
<p>If indeed the puranas are talked in the upanishads then how come they be the part of vedas ?</p>
<p>Because vedas are considered as pre puranic era.</p>
<p>Update: I also heard that chAndogya also mentions Krishna i.e son of Devaki. If so then is it is not later to Mahabharata era ?</p>
| 26767 | 26728 | 6 | 2 | 26728 | 3 | Are the upanishads later to the puranas? | 3 | 26767 | <p>There are some minor Upanishads as well which mention Puranas. All these Upanishads are counted among the 108 Upanishads as given in Muktika's list.</p>
<p>From the <strong>Paingala Upanishad's Adhyaya 4</strong>:</p>
<blockquote>
<p>Whoever recites this Upanishad becomes as immaculate as Agni. He
becomes as pure as Brahma. He becomes as pure as Vayu. He becomes like
one who has bathed in all the holy waters. He becomes like one who has
studied all the Vedas. He becomes like one that has undergone all
vedic observances. He obtains the fruit of the <strong>recitation of
Itihasas, Puranas</strong> and Rudramantras a lakh of times. He becomes like
one that has pronounced Pranava (Om) ten thousand times, purifies
his ancestors ten degrees removed and his descendants ten degrees
removed. He becomes purified of all those that sit with him for
dinner. He becomes a great personage. He becomes purified from the
sins of the murder of a Brahman, the drinking of alcohol, theft of
gold, and sexual cohabitation with Guru's wife, and from the sins of
associating with those that commit such sins.</p>
</blockquote>
<p>Now, from <strong>Tejobindu Upanishad's 5th Chapter</strong>:</p>
<blockquote>
<p>The Vedas, Sciences, <strong>Puranas</strong>, effect and cause, Is vara and the
world and the elements and mankind all these are unreal. There is no
doubt of it. Bondage, salvation, happiness, relatives, meditation,
chitta, the Devas, the demons, the secondary and the primary, the
high and the low all these are unreal. There is no doubt of it.
Whatever is uttered by the mouth, whatever is willed by sankalpa,
whatever is thought by manas all these are unreal. Whatever is
determined by the buddhi, whatever is cognized by chitta, whatever is
discussed by the religious books, whatever is seen by the eye and
heard by the ears, and whatever exists as Sat, as also the ear, the
eye, and the limbs all these are unreal.</p>
</blockquote>
<p>From the same Upanishad:</p>
<blockquote>
<p>.. lightened and the non-enlightened, duality and non-duality, the
conclusion of all Vedantas and Sastras, the theory of the existence of
all souls and that of one soul only, whatever is thought by chitta,
whatever is willed by sankalpa, whatever is determined by buddhi,
whatever one hears and sees, whatever the guru instructs, whatever is
sensed by all the organs, whatever is discussed in mimamsa. whatever
is ascertained by nyaya (philosophy) and by the great ones who have
reached the other side of the Vedas, the saying Siva destroys the
world, Vishnu protects it, and Brahma creates it , <strong>whatever is found
in the puranas,</strong> whatever is ascertained by the Vedas, and is the
signification of all the Vedas all these resemble the horns of a hare.
The conception I am the body is spoken of as the internal organ; the
conception I am the body is spoken of as the great mundane existence ;
the conception ( I am the body constitutes the whole universe.</p>
</blockquote>
<p>And, from the <strong>Vajrasuchi Upanishad's last Chapter</strong>:</p>
<blockquote>
<p>Such is the opinion of the vedas, <strong>the smrtis, the itihasa and the
puranas</strong>. Otherwise one cannot obtain the status of a brahmana. One
should meditate on his Atma as Sachchidanada, and the non-dual
Brahman. Yea, one should meditate on his Atma as the Sachchidananda
Brahman. Such is the Upanishad</p>
</blockquote>
<p>I think this only goes to show that the era of the Upanishads is much later than that of the Vedas.</p>
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<p>The Mahamrityunjay Mantra is a famous verse found in the Rig Veda which glorifies a "three-eyed deity". According to Shaivites, the mantra refers to Lord Shiva whereas Vaishnavas believe it to be referring to Lord Narasimha. I have heard that some Puranas have references to this mantra. Can anybody provide me these alleged references? Do any of these Puranic references indicate the "three-eyed deity" it glorifies?</p>
| 26787 | 26782 | 4 | 2 | 26782 | 9 | Is there any mention of the Mahamrityunjay Mantra in the Puranas? | 5 | 26787 | <p><a href="http://hinduscriptures.in/scriptures/puranas-18-puranas-mahapurana/linga-mahapurana/vol-ii/chapter-54" rel="noreferrer">Linga Purana, Vol 2, Chapter 54</a> is completely dedicated to Tryambaka mantra alone. It describes the procedure of worshipping Shivalinga with Tryambaka mantra.</p>
<blockquote>
<p>त्रियंबकेण मंत्रेण देवदेवं त्रियंबकम्।<br/>
पूजयेद्वाणलिङ्ग वा स्वयंभूतेऽपि वा पुनः॥१॥</p>
<p>Uttering the Tryambaka mantra, a devotee should worship Tryambaka in Bāņa-linga and Svayambhu-linga.</p>
</blockquote>
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<p>It is said that non-selfishness(nishkaama karma) lead to liberation by Sri Krishna in bhagavad gita.</p>
<p>Then there are so many people (some crores of people) arround us, killing animals and then eating them i.e. doing bad to them for the selfishness, do they all not eligible for liberation?</p>
| 26919 | 26917 | 3 | 2 | 26917 | 5 | Will non-vegetarians won't get liberation? | 3 | 26919 | <p>There are two types of Karmas 'Sakaam Karma' and 'Nishkaam Karma'.</p>
<p><strong>Sakaam Karma</strong> is that karma which is done with some desire. Such a karma results in either Paapa or Punya.</p>
<p><strong>Nishkaam Karma</strong> is that karma which is performed without any desire.
And the truth is Nishkam Karma is not possible unless you experience Self Realization or JeevanMukti.
Once the state of Super Conciousness is achieved by an individual whatever he does results in Nishkam Karma.</p>
<p><strong>Nishkaam Karma</strong> and liberation always co-exist. Unless there is Nishkam Karma there is no liberation and unless there is liberation there is no Nishkaam Karma.</p>
<p>Every one be it a criminal with heinous crimes is also eligible for liberation. So are non vegetarians who kill animals.</p>
<p><strong>The only thing is that the non vegetarians have to wait till they suffer and clean the Paapa or bad deeds they have performed by killing innocent animals</strong></p>
<p><em>The beauty of God's love for us is that any one even a person with most heinous karma is also eligible for liberation(unless his bad karma is cleaned)</em></p>
<p><strong>Logic Behind Nishkaam Karma:</strong>
We get birth because of our unpaid karma of past lives. The cycle of death and rebirth continues unless there is no karma left in our lets say 'karma account'.
Unless one achieves Self Realization this Karma Account will never close so is the birth and death cycle.</p>
<p><strong>Bhagvad Geeta is thus beautiful and true and practical as it not only tells about liberation but also describes the ways to achieve liberation</strong></p>
<p>Lastly, Geeta or any Vedic Shastras have a deep logic behind the things they say.
It is our inability that we do not understand or do not seek a Guru who will make us understands the logic behind such sayings.</p>
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<p>He has given a great speech about Hinduism and makes feel proud of us on our culture and Hinduism. I have only always one thing in his that speech "All my dear Brothers and Sisters". I didn't hear anything else.</p>
<p>Here, I just want some brief description of his speech.</p>
| 26925 | 26923 | 3 | 2 | 26923 | 5 | What was said by swami Vivekananda about Hinduism in Chicago Speech? | 3 | 26925 | <p>There are actually many addresses which were given by Swami Vivekananda at Chicago. The one that you're referring to was given on September 11, 1893.</p>
<p>You can download <a href="http://www.advaitaashrama.org/Content/Download/FreeBooks/Chicago%20Addresses.pdf" rel="noreferrer">this PDF</a>. It contains the addresses.</p>
<blockquote>
<p><strong>Chicago, 11 September 1893</strong></p>
<p>Sisters and Brothers of America, It fills my heart with joy
unspeakable to rise in response to the warm and cordial welcome which
you have given us. I thank you in the name of the most ancient order
of monks in the world; I thank you in the name of the mother of
religions; and I thank you in the name of the millions and millions of
Hindu people of all classes and sects. My thanks, also, to some of the
speakers on this platform who, referring to the delegates from the
Orient, have told you that these men from far
-off nations may well claim the honour of bearing to different lands the idea of toleration. I am proud to belong to a religion which has
taught the world both tolerance and universal acceptance. We
believe not only in universal toleration, but we accept all
religions as true. I am proud to belong to a nation which has
sheltered the persecuted and the refugees of all religions and all
nations of the earth. I am proud to tell you that we have gathered in
our bosom the purest remnant of the Israelites, who came to southern
India and took refuge with us in the very year in which their holy
temple was shattered to pieces by Roman tyranny . I am proud to belong
to the religion which has sheltered and is still fostering the
remnant of the grand Zoroastrian nation. I will quote to you,
brethren, a few lines from a hymn which I remember to have repeated
from my earliest boyhood, which is every day repeated by millions of
human beings: As the different streams having their sources in
different places all mingle their water in the sea, so, O Lord, the
different paths which men take through different tendencies, various
though they appear , crooked or straight, all lead to Thee.
The present convention, which is one of the most august assemblies
ever held, is in itself a vindication, a declaration to the world, of
the wonderful doctrine preached in the Gita : Whosoever comes to Me,
through whatsoever form, I reach him; all men are struggling through
paths which in the end lead to Me. 2 Sectarianism, bigotry,
and its horrible descendant, fanaticism, have long possessed this
beautiful earth. They have filled the earth with violence, drenched
it often and often with human blood, destroyed civilization, and
sent whole nations to despair . Had it not been for these horrible
demons, human society would be far more advanced than it is now .
But their time is come; and I fervently hope that the bell that
tolled this morning in honour of this convention may be the
death-knell of all fanaticism, of all persecutions with the sword
or with the pen, and of all uncharitable feelings between
persons wending their way to the same goal.</p>
</blockquote>
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<p>Ramayana is a sacred epic about the life of Lord Rama.</p>
<p>Can anyone explain the meaning/etymology of the word "Ramayana?"</p>
| 27118 | 26956 | 15 | 2 | 26956 | 4 | What is the meaning of Ramayana? | 3 | 27118 | <p>The literal meaning of <em>Ramayana</em> is <strong>'The journey of Lord Rama'</strong>.</p>
<p>Word <em>Ramayana</em> is comprised of words <em>Ram</em> + <em>Ayanam</em> by <a href="https://en.wikipedia.org/wiki/Sandhi" rel="nofollow noreferrer">Sanskrit Sandhi rules</a>. <em>Ayanam</em> is a <em>Sanskrit</em> word which means </p>
<blockquote>
<p>A path; A journey; Travel.</p>
</blockquote>
<p>Iya / Aya > Ayana > Ayanam depicts a body motion, generally of coming towards, but not necessarily always.</p>
<p>In <em>Hindi</em>, <em>Aya</em> is derived from <em>Ayanam</em> refers specifically </p>
<blockquote>
<p>To come</p>
</blockquote>
<p>In <em>Marathi</em> language, <em>ya</em> is referred to as 'to come' or 'to go' depending on context.</p>
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<p>Did Lord Krishna come on earth via a normal birth or his birth was a supernatural event ?</p>
<p>What is the exact story related to it?</p>
| 26969 | 26967 | 7 | 2 | 26967 | 5 | How was lord Krishna born? | 3 | 26969 | <p>According to <a href="http://www.sacred-texts.com/hin/vp/vp108.htm" rel="nofollow noreferrer">Vishnu Purana, Book 4, Chapter 15</a>, Lord Krishna birth was normal. He has taken birth from the womb of Devaki.</p>
<blockquote>
<p>Next, the divine Vishńu himself, the root of the vast universal tree, inscrutable by the understandings of all gods, demons, sages, and men, past, present, or to come, adored by Brahmá and all the deities, he who is without beginning, middle, or end, being moved to relieve the earth of her load, descended into the womb of Devakí, and was born as her son Vásudeva.</p>
</blockquote>
<p>According to Shrimada Bhagavatam also Lord Krishna birth was normal. <a href="https://www.vedabase.com/en/sb/10/2" rel="nofollow noreferrer">Shrimada Bhagavatam, Canto 10, Chapter 2</a>, Devaki kept him in herself.</p>
<blockquote>
<p>SB 10.2.18 — Thereafter, accompanied by plenary expansions, the fully opulent Supreme Personality of Godhead, who is all-auspicious for the entire universe, was transferred from the mind of Vasudeva to the mind of Devakī. Devakī, having thus been initiated by Vasudeva, became beautiful by carrying Lord Kṛṣṇa, the original consciousness for everyone, the cause of all causes, within the core of her heart, just as the east becomes beautiful by carrying the rising moon.</p>
<p>SB 10.2.19 — <strong>Devakī then kept within herself the Supreme Personality of Godhead, the cause of all causes, the foundation of the entire cosmos</strong>, but because she was under arrest in the house of Kaṁsa, she was like the flames of a fire covered by the walls of a pot, or like a person who has knowledge but cannot distribute it to the world for the benefit of human society.</p>
</blockquote>
<p>And then, in <a href="https://www.vedabase.com/en/sb/10/3" rel="nofollow noreferrer">Shrimada Bhagavatam, Canto 10, Chapter 3</a>, it is explicitly mentioned that Lord Krishna has taken birth from womb.</p>
<blockquote>
<p>SB 10.3.31 — At the time of devastation, the entire cosmos, containing all created moving and nonmoving entities, enters Your transcendental body and is held there without difficulty. <strong>But now this transcendental form has taken birth from my womb</strong>. People will not be able to believe this, and I shall become an object of ridicule.</p>
</blockquote>
<p><a href="http://mahabharata-resources.org/harivamsa/vishnuparva/hv_2_004.html" rel="nofollow noreferrer">Harivamsa Purana, Vishnu Parva, Chapter 4</a> also confirm that Lord Krishna birth was normal.</p>
<blockquote>
<p>After her (seventh) conception was aborted, devakI conceived (for the eighth time), for which, kaMsa had destroyed her seven conceptions. 2.4.8</p>
<p>The ministers (of kaMsa) guarded that conception with careful efforts. But then, hari (viShNu) was residing in her womb at his self will. 2.4.9</p>
<p>The same day, yashodA, conceived nidrA who carries out the instructions of viShNu and who manifested from viShNu's body. 2.4.10</p>
<p>Before the completion of the normal period of pregnancy, the women, devakI and yashodA delivered in the eighth month at the same time. 2.4.11</p>
<p>A girl was born to yashodA at the same time of the same night when kR^iShNa, who elevates the (fame of) vR^iShNi race was born. 2.4.12</p>
</blockquote>
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<p>By the time of Shatapatha Brahmana incest had become taboo. But in the Rig Veda, Pusan is said to be the wooer of his mother and the lover of his sister Dawn.</p>
<p>Did the concept of sin only develop after Rig Veda?</p>
| 27062 | 27007 | 2 | 2 | 27007 | 6 | Is the concept of sin (papa) developed in Rig Veda? | 3 | 27062 | <p>The concept of Sin is already present in Rig Veda and other answers are explaining that too. But as you are specifically looking for the sin of <a href="https://hinduism.stackexchange.com/questions/27007/is-the-concept-of-sin-papa-developed-in-rig-veda#comment77410_27022">type as incest</a>, so it is also present in <a href="http://www.sacred-texts.com/hin/rigveda/rv10010.htm" rel="noreferrer">Rig Veda, Mandala 10, Sukta 10</a>. In this Sukta Yami is convincing Yama (her brother) to make him as her husband but Yama refused because for him it was a sin.</p>
<blockquote>
<p>न वा उ ते तन्वा तन्वं सं पप्र्च्यां पापमाहुर्यःस्वसारं निगछात | <br/>
अन्येन मत परमुदः कल्पयस्व न तेभ्रात सुभगे वष्ट्येतत ||</p>
<p>12 I will not fold mine arms about thy body: they call it sin when one comes near his sister.
Not me,—prepare thy pleasures with another: thy brother seeks not this from thee, O fair one.</p>
</blockquote>
<p><a href="http://www.sacred-texts.com/hin/rigveda/rv01190.htm" rel="noreferrer">Rig Veda, Mandala 1, Sukta 190</a> also mention the word Papa or Sin.</p>
<blockquote>
<p>ये तवा देवोस्रिकं मन्यमानाः पापा भद्रमुपजीवन्ति पज्राः | <br/>
न दूढ्ये अनु ददासि वामं बर्हस्पते चयस इत पियारुम ||</p>
<p>5 Those, God, who count thee as a worthless bullock, and, wealthy sinners, live on thee the Bounteous,—
On fools like these no blessing thou bestowest: Bṛhaspati, thou punishest the spiteful.</p>
</blockquote>
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<p>So far I have been breaking the word into nara (नर) + Ayana (आयन) = home of nara (jiva). But lately I have realized I couldn't break it this way because to make it nArAyaNa (नारायण), nAra (नार) is needed instead of nara (नर). So what is the correct etymology of nArAyaNa? Was I correct anyhow?</p>
| 27137 | 27113 | 13 | 2 | 27113 | 7 | What is the meaning of Narayana? | 4 | 27137 | <p>I quote the following from the book Manusmriti: </p>
<blockquote>
<p>He thought deeply, for he wished to emit various sorts of creatures
from his own body; first he emitted the waters, and then he emitted
his semen in them. That semen became the golden egg as bright as the
sun with his thousand rays; Brahma himself, the grandfather of all
people, was born in that egg. <strong>'The waters are born of man' so it is</strong>
<strong>said; indeed the waters are the children of the primordial man. And</strong>
<strong>since they were his resting place in ancient time, there he is</strong>
<strong>traditionally known as Narayana ('Resting on those born of man')</strong>.</p>
</blockquote>
<p>Narayana means resting on those born of man. Water is born of man. Therefore Narayana means resting on water.</p>
<hr>
<p>The <a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc145401.html" rel="noreferrer">actual verse</a> from Manusmriti:</p>
<blockquote>
<p><a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc145401.html" rel="noreferrer">Verse 1.10</a> [Meaning of the term ‘Nārāyaṇa’] <br></p>
<p>आपो नारा इति प्रोक्ता आपो वै नरसूनवः । <br>
ता यदस्यायनं पूर्वं तेन नारायणः स्मृतः ॥ १० ॥ <br></p>
<p>āpo nārā iti proktā āpo vai narasūnavaḥ | <br>
tā yadasyāyanaṃ pūrvaṃ tena nārāyaṇaḥ smṛtaḥ || 10 || <br></p>
<p>Water is called ‘nara,’ — water being the offspring of nara; since water was the first thing created by (or, the original residence of) that being, he is, on that account, described as ‘nārāyaṇa.’ — (10)</p>
<p>(Sanskrit text, Unicode transliteration and English translation by Ganganath Jha) <br></p>
</blockquote>
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<p>I will try to keep this general, but I'm also curious for me specifically.</p>
<p>I have read Sri Bhagavad Gītā and have begun listening to an audio version of the Mahābhārata. I connect with the concepts of <em>advaita</em> and <em>māyā</em> at a fundamental level. That is, nothing needed to convince me: I already felt these truths and Hinduism has confirmed my biases. I find <em>jñāna yoga</em> most appealing, but not necessarily to the exclusion of other yogas. I am interested in reading other scriptures and am not sure what to read next. However, I also recognize there are limitations to what I can gain from reading alone.</p>
<p>I like what I know about the philosophy of the Smārta tradition, but am not sure how one follows that path.</p>
<p>I can also appreciate what I know from Śaivam & Śāktaḥ and am particularly fond of the concept of Ardhanārīśwara. For me they are personifications of the apparent opposites and their actual unity, much as the Chinese <em>tàijí</em> represents the actual unity of <em>yang</em> & <em>yin</em>. However, I don't feel any bhaktí toward these manifestations—perhaps <em>because</em> I only see them as representational.</p>
<p>Also, I say/sing some mantra because they sound & feel nice.</p>
<hr>
<p>With consideration to the above, <strong>how should someone living distant from a Hindu community begin developing their practice of Sanātana Dharma?</strong></p>
<hr>
| 27165 | 27147 | 9 | 2 | 27147 | 8 | How shall a foreigner develop their practice of Sanātana Dharma? | 5 | 27165 | <p>A foreigner inclined to the path of knowledge after getting acquainted with Bhagwat Geeta may step into following three aspects to further acceletare his/her illumination.</p>
<ol>
<li>Theoretical - Read Advaita philosophies like Kashmiri Shaivism or Advait Vedanta. If one is more inclined to Shiva-Shakti then better to inclined to Kashmiri Shaivism.</li>
<li>Practical - Once one starts Advaita philosophies (primarily Kashmiri Shaivism) one can use the knowledge derived from the theories to raise one's consciousness. There are three types of classes of spiritual practices under which any spiritual practice falls named as Shambhvopaye, Shaktopaye & Anovopaye. For wide range of the practices which fall under these classes you can refer <a href="https://hinduism.stackexchange.com/questions/17049/what-is-vigyana-bhairava-tantra/17605#17605">Vijnanabhairava Tantra</a>.</li>
<li>Devotional - Devotion is a result of grace. One would have real devotion only according to the intensity of grace. But initial pushes are needed for devotion, based on one's devotion one is gifted with more devotion - it works like that. To develop devotion, one can start reading stories, Suktas, Bhajans or so forth of your favorite god/godess.</li>
</ol>
<p>But there is one more way which is the path of surrender. In surrender one accepts one's incapability of Moksha (in general of anything) and surrender one's life, decisions, desires etc unto God, In surrender one doesn't impose one's will unto one's favorite god/godess not even will of Moksha. One totally surrender intellectually, spiritually, emotionally or physcially unto one's favorite God.</p>
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<p>Parashurama, Lord Hanuman, Jambhavan and Lord Shiva appears in both(Ramayana and Mahabharata)
What has been mentioned about Lord Rama in the Mahabharata?</p>
| 27244 | 27236 | 16 | 2 | 27236 | 19 | If Ramayana is much older than Mahabharata, then why don't we find any character in Mahabharata discussing Lord Rama or worshipping him? | 4 | 27244 | <p>In the <a href="http://www.sacred-texts.com/hin/m03/m03272.htm" rel="noreferrer">Vana Parva</a> of Mahabharata there is Ramopakhyana section ie. Ramayana is told there by Markandeya to Yudhisthira. One example from that section is:</p>
<blockquote>
<p>"Markandeya said, 'O bull of the Bharata race, even Rama suffered unparalleled misery, for the evil-minded Ravana, king of the Rakshasas, having recourse to deceit and overpowering the vulture Jatayu, forcibly carried away his wife Sita from his asylum in the woods. Indeed, Rama, with the help of Sugriva, brought her back, constructing a bridge across the sea, and consuming Lanka with his keen-edged arrows.'</p>
<p>"Yudhishthira said, 'In what race was Rama born and what was the measure of his might and prowess? Whose son also was Ravana and for what was it that he had any misunderstanding with Rama? It behoveth thee, O illustrious one, to tell me all this in detail; for I long to hear the story of Rama of great achievements!'</p>
<p>"Markandeya said, 'Listen, O prince of Bharata's race, to this old history exactly as it happened! I will tell thee all about the distress suffered by Rama together with his wife. There was a great king named Aja sprung from me race of Ikshwaku. He had a son named Dasaratha who was devoted to the study of the Vedas and was ever pure. And Dasaratha had four sons conversant with morality and profit known by the names, respectively, of Rama, Lakshmana, Satrughna, and the mighty Bharata. And Rama had for his mother Kausalya, and Bharata had for his mother Kaikeyi, while those scourge of their enemies Lakshmana and Satrughna were the sons of Sumitra. </p>
</blockquote>
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<p>In the book Yoga Vashistha(page 426) , Vashistha says one should give up moha as the snake casts off the skin.</p>
<p>My question is : should one give up moha and what is the meaning of the word moha ? </p>
| 27275 | 27264 | 2 | 2 | 27264 | 1 | Should one give up Moha? | 3 | 27275 | <p>Yes, would be good to give up moha.
Patanjali uses the word in YS II.34. Patanjali is an extensively commented author. It is usually understood as blind attachment, delusion. He names moha as one of the causes to "perverse, unwholesome, troublesome, or deviant thoughts", what is obviously an serious obstacle to your practice.</p>
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<p>What are the symptoms of a self realized person? How can I know whether I realized self or not?</p>
| 27421 | 27372 | 15 | 2 | 27372 | 9 | How can we identify a self realized person? | 5 | 27421 | <p>Some of the quintessential qualities of an enlightened person are:</p>
<ol>
<li>He always observes silence. In other words, he is in a trance state most of the time.</li>
<li>He is child like and most of his actions resembles those of a 6 or 7 year old kid.</li>
<li>He is in perpetual ananda or bliss state mostly emanating from within and as such he rarely get angry unless otherwise severely provoked.</li>
<li>Their bodies may take feminine form. This is mostly due to Estrogen level spike.</li>
<li>They emanate some kind of illumination (light) and most of them are surrounded by an aura of white light which the naked human eye fails to detect.</li>
<li>Most of them must have acquired supernatural powers or Sidhis and are reluctant to display the same.</li>
<li>And they exude their energy (Kundalini) by Shakthipath (both by contact or non contact) and that is the reason why we feel so good in their vicinity.</li>
</ol>
<p>In the Bhagavat Gita, Lord Krishna lucidly explains the qualities of an enlightened soul. Below is the excerpt;</p>
<blockquote>
<p>“Bg 2.54 — Arjuna asks: O Krishna, what are the symptoms of one whose consciousness is thus merged in transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?</p>
<p>Bg 2.55 — Krishna says: O Partha, when a man gives up all varieties of desire for sense gratification, which arise from mental concoction, and when his mind, thus purified, finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.</p>
<p>Bg 2.56 — One who is not disturbed in mind even amidst the threefold miseries or elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.</p>
<p>Bg 2.57 — In the material world, one who is unaffected by whatever good or evil he may obtain, neither praising it nor despising it, is firmly fixed in perfect knowledge.</p>
<p>Bg 2.58 — One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is firmly fixed in perfect consciousness.</p>
<p>Bg 2.59 — Though the embodied soul may be restricted from sense enjoyment, the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.</p>
<p>Bg 2.61 — One who restrains his senses, keeping them under full control, and fixes his consciousness upon Me, is known as a man of steady conscience.</p>
<p>Bg 2.64 — But a person free from all attachment and aversion and able to control his senses through regulative principles of freedom can obtain the complete mercy of the Lord.</p>
<p>Bg 2.65 — For one thus satisfied [in Krishna consciousness], the threefold miseries of material existence exist no longer; in such satisfied consciousness, one’s intelligence is soon well established.</p>
<p>Bg 2.68 — Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.</p>
<p>Bg 2.69 — What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.</p>
<p>Bg 2.70 — A person who is not disturbed by the incessant flow of desires – that enter like rivers into the ocean, which is ever being filled but is always still – can alone achieve peace, and not the man who strives to satisfy such desires.</p>
<p>Bg 2.71 — A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego – he alone can attain real peace.”</p>
</blockquote>
<p>And in the Gita, He further comments;</p>
<blockquote>
<p>“BG 5.20, - A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, who is unbewildered, and who knows the science of God, is already situated in transcendence.</p>
<p>BG 5.21, - Such a liberated person is not attracted to material sense pleasure but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.</p>
<p>BG 6.29, - A true yogī observes Me in all beings and also sees every being in Me. Indeed, the self-realized person sees Me, the same Supreme Lord, everywhere.”</p>
</blockquote>
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<p>To control caterpillars, thrips, mites and whiteflies, farmers use insecticides and kill a large number of these insects.</p>
<p>It is in fact necessary to use these pesticides, otherwise crops will not grow. Most farmers do the same.</p>
<p>Being son of a farmer, I want to know that what has been said in Hindu scriptures about killing insects by farmers.</p>
| 27486 | 27484 | 14 | 2 | 27484 | 8 | Do farmers have the right to kill pests? | 3 | 27486 | <p>It can not be mentioned as disallowed because it is unavoidable. But at the same time, it is recognized as a sin, and to remedy that sin, prescriptions are also being provided.</p>
<p>See the following verses from the <strong>Parashara Smriti's 2nd Chapter</strong>: </p>
<blockquote>
<p>अयोमुखेन काष्ठेन तदेकाहेन लाङ्गली ।<br>
पाशकोमत्स्य घाती च व्याधः शाकुनिकस्तथा ॥९॥</p>
<p>A hunter who makes
his living by killing beasts ; one who lives by ensnaring them ; a
fisherman and a fowler ; <strong>as also an agriculturist who makes no gifts
(of paddy) :-— all these five incur the same identical sin.</strong></p>
</blockquote>
<p>A farmer commits sins here since because of his tilling of the soil numerous insects and worms are getting killed. Similarly, if he uses pesticide for intentionally killing the troublesome insects.</p>
<blockquote>
<p>अदाता कर्षकश्चैव सर्वे ते समभागिनः ।<br>
वृक्षं छित्त्वा महीं भित्त्वा हत्वा च कृमिकीटकान् ॥१०॥</p>
<p>By cutting trees, <strong>by rending the earth, and by Destroying insects and
worms, what sin is incurred by a tiller of the soil is removed by the
sacrifice on the threshing floor.</strong></p>
</blockquote>
<p>(Note that the sacrifice on threshing floor is nothing but making gifts of paddy at that place.) </p>
<p>So, as per Hinduism, the act will be a sin (although unaviodable) that needs to remedied. And, the remedy is the act of making gifts of paddy by the farmers.</p>
<p>Likewise, for remedying such unavoidable sins, that one does on a daily basis, in Hinduism, we have the prescription of the daily performance of the five great sacrifices.</p>
<p>For example, brooming a house or a place is necessary for keeping them clean. But even that act is not free from sins, because one might be killing so many unseen insects/organisms during the process. According to Hinduism even such sins are required to be remedied.</p>
<blockquote>
<p>Manu Smriti 3.68. A householder has five slaughter-houses (as it were,
viz.) the hearth, the grinding-stone, the broom, the pestle and
mortar, the water-vessel, by using which he is bound (with the fetters
of sin).</p>
<p>Manu Smriti 3.69. In order to successively expiate (the offences
committed by means) of all these (five) the great sages have
prescribed for householders the daily (performance of the five) great
sacrifices.</p>
</blockquote>
<p><em>I am not sure if the killing of insects using pesticide will be explicitly mentioned in scriptures. But the killing of several insects and worms that occur during the process of farming, is mentioned as a sin and also mentioned is the method of remedying that sin by making the paddy gift.</em></p>
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<p><strong><a href="http://www.sacred-texts.com/hin/rigveda/rv10072.htm" rel="noreferrer">Rig Veda Book 10 Verse 72</a></strong> mentions a curious story about Surya's birth:</p>
<blockquote>
<p>7 When, O ye Gods, like Yatis, ye caused all existing things to grow,
Then ye brought Sūrya forward who was lying hidden in the sea.</p>
<p>8 Eight are the Sons of Aditi who from her body sprang to life.
With seven she went to meet the Gods <strong>she cast Martanda far away.</strong></p>
<p>9 So with her Seven Sons Aditi went forth to meet the earlier age.
<strong>She brought Martanda thitherward to spring to life and die again.</strong></p>
</blockquote>
<p>The meaning of <strong>Mart-anda</strong> literally is 'dead foetus' so some scholars believe Surya was born dead and later revived. I want to know <strong>is this story of Surya being born dead and revived later given in any scripture?</strong> </p>
| 27540 | 27533 | 12 | 2 | 27533 | 12 | Why is Surya referred to as Martanda? | 5 | 27540 | <h1>Is this story of Surya being born dead and revived later given in any scripture?</h1>
<p>Yes , apart from Brahma Purana , we find the brief mentioning of Aditya or Sun God being born dead and revived later in <a href="https://www.wisdomlib.org/hinduism/book/satapatha-brahmana-english/d/doc63183.html" rel="noreferrer"><strong>Satapatha Brahmana</strong></a> <strong>-</strong> <strong>Kanda 3 - Adhyaya - 1 - Brahmana 3 .</strong> .But here instead it's said that Martanda was born unformed or immature than dead . </p>
<p>It's said in Satapatha Brahmana that Aditi gave birth to eight sons . But Only seven were called as Gods. And with those seven but casting off the Martanda , she went to gods. And why she casted him off. Because she gave him birth while he was half formed . He was just lump of matter as the size of man at his birth .<br><br>
But Aditi said he is born from me and he should not to be lost , lets give him some shape. And she fashioned him like man . Some flesh was cut off from Martanda and became Elephant. </p>
<p>Below is excerpts from Satapatha Brahmana .</p>
<blockquote>
<ol start="2">
<li><p>Some then offer a rice-pap to the Ādityas. This is referred to (in the passage, Rig-veda X, 72, 8), 'There are eight sons of Aditi who
were born from her body; with seven she went to the gods, <strong>but
Mārtāṇḍa she cast off.'</strong></p></li>
<li><p>Now Aditi had eight sons. But those that are called 'the gods, sons of Aditi,' were only seven, for the eighth, <strong>Mārtāṇḍa, she brought
forth unformed:</strong> <strong>it was a mere lump of bodily matter</strong>, as broad as
it was high. Some, however, say that he was of the size of a man.</p></li>
<li><p>The gods, sons of Aditi, then spake, 'That which was born after us must not be lost: come, let us fashion it.' They accordingly fashioned
it as this man is fashioned. <strong>The flesh which was cut off him, and
thrown down in a lump, became the elephant:</strong> hence they say that one
must not accept an elephant (as a gift), since the elephant has
sprung from man. Now he whom they thus fashioned was Vivasvat, the
Āditya (or the sun); and of him (came) these creatures.</p></li>
</ol>
</blockquote>
<hr>
<p>Also we can find below shlokas why he is called " Martanda " in <strong>Srimad Bhagavata Purana. Skanda 5 - Chapter 20 - verses 43-44.</strong>
Where its said that Aditya Or Surya entered into dull egg of Universe at creation So he is called Martanda. </p>
<blockquote>
<p>अण्डमध्यगतः सूर्यो द्यावाभूम्योर्यदन्तरम् ।<br> सूर्याण्डगोलयोर्मध्ये
कोट्यः स्युः पञ्चविंशतिः ॥ <a href="http://gitabase.com/eng/SB/5/20/43" rel="noreferrer"><strong>SB 5.20.43</strong></a>॥<br></p>
<p>aṇḍa-madhya-gataḥ sūryo dyāv-ābhūmyor yad antaram <br>
sūryāṇḍa-golayor madhye koṭyaḥ syuḥ pañca-viḿśatiḥ<br></p>
<p>The sun is situated [vertically] in the middle of the universe, in the
area between Bhurloka and Bhuvarloka, which is called antariksa, outer
space. The distance between the sun and the circumference of the
universe is twenty-five koṭi yojanas [two billion miles]. <hr>
मृतेऽण्ड एष एतस्मिन् यदभूत्ततो मार्तण्ड इति व्यपदेशः । <br> हिरण्यगर्भ
इति यद्धिरण्याण्डसमुद्भवः ॥<a href="http://gitabase.com/eng/SB/5/20/44" rel="noreferrer"><strong>SB 5.20.44</strong></a>॥</p>
<p>mṛte 'ṇḍa eṣa etasmin yad abhūt tato mārtaṇḍa iti vyapadeśaḥ;
<br> hiraṇyagarbha iti yad dhiraṇyāṇḍa-samudbhavaḥ </p>
<p>The sun-god is also known as Vairaja, the total material body for all
living entities. <strong>Because he entered this dull egg of the universe at
the time of creation, he is also called Martanda</strong>. He is also known
as Hiranyagarbha because he received his material body from
Hiranyagarbha [Lord Brahma].</p>
</blockquote>
<p><hr>
Here is <a href="https://archive.org/stream/BhagavataPuranaMotilalEnglish/Bhagavata%20Purana%20-%20Motilal%20-%20English%20-%20Parts%201%20-%205#page/n751/mode/2up" rel="noreferrer"><strong>another</strong></a> translation of above Shlokas. </p>
<blockquote>
<p>43 The sun is located in the middle position of the great Egg of the
universe which is at the center of the space between the earth and the
valut of the Sky . The distance between the sun and the circumference
of the universe is twenty five cores yojanas. </p>
<p>44 As the sun was in this inanimate egg of the universe , he got
epithet "Martanda"</p>
</blockquote>
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<p>What could be the karmic punishment of a gay man who marries woman without telling her that he's gay, but fulfills her sexual and other needs and woman doesn't doubt it? Are there any scriptures that mention karmic punishments involving such fraudulent marriages?</p>
| 27590 | 27560 | 2 | 2 | 27560 | 1 | Karmic result of a gay man marrying a straight woman fraudulently | 3 | 27590 | <p>Fraudulent marriages may distinctly fall under <strong><em>"PishAcha"</em> marriage</strong> (sub demonic), which is the lowest category among all types of marriages. According to <a href="http://www.sacred-texts.com/hin/manu/manu03.htm" rel="nofollow noreferrer">Manusmruti, chapter 3</a>, among 8 types of marriages, 2 of them, viz. <em>Asura & PishAcha</em> -- should never by practiced.</p>
<blockquote>
<ol start="34">
<li>When (a man) by stealth seduces a girl who is sleeping, intoxicated, or <strong>disordered in intellect</strong>, that is the eighth, <strong>the most base and sinful rite of the Pisakas</strong>. </li>
<li>But in these (Institutes of the sacred law) three of the five (last) are declared to be lawful and two unlawful; the Paisaka and the Asura (rites) must never be used.</li>
</ol>
</blockquote>
<p>If a gay person, succeeds in seducing a girl, because her intellect couldn't help her find the reality, then he may fall under extremely sinful marriage as above.<br>
<strong>Karmik punishment could be hellish treatment</strong> in present life or afterlife. </p>
<hr>
<p>Having said above, the case which you described doesn't seem that sinful to me. Because the gay man is satisfying the straight woman's physical needs.</p>
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<p>What are " <strong>'detailed' all the steps</strong> of step wise approach" for achieving/following <strong>karma yoga</strong> (in all the aspects of life) ? </p>
| 27653 | 27568 | 10 | 2 | 27568 | 4 | What are steps for following karma yoga (in all aspects of life)? | 3 | 27653 | <p>Bhagavad Gita describes 2 ways of Moksha (liberation): <em><strong>SAmkhya & Yoga</strong></em>. <a href="https://hinduism.stackexchange.com/a/23736/1049">[BG 5.5]</a><br />
It describes Yoga in 4 ways: <em><strong>Karma-Yoga</strong>, GyAna-Yoga, DhyAna-Yoga, Kriya-Yoga</em> <a href="https://hinduism.stackexchange.com/a/23736/1049">[BG 12.12]</a><br />
(<sub><em><a href="https://www.gitasupersite.iitk.ac.in/srimad?etgb=1&choose=1&&language=dv&field_chapter_value=14&field_nsutra_value=26" rel="nofollow noreferrer">Bhakti</a></em> should not be considered as part of Yoga</sub>)</p>
<p>But before we delve into the Karma-Yoga, one should ask oneself:</p>
<blockquote>
<blockquote>
<p><em>"Why do I want to follow Karma Yoga?"</em></p>
</blockquote>
</blockquote>
<ul>
<li>The product of any Yoga (or SAmkhya) is "<a href="https://hinduism.stackexchange.com/a/20243/1049">indifference</a>" (i.e. no purpose)</li>
<li>The indifference results in liberation</li>
</ul>
<p>Liberation means, you have purchased a ticket to watch a popular movie. You find movie boring and pay a blind eye & deaf ear to happenings on the silver screen.</p>
<p>So the Qn transforms into:</p>
<blockquote>
<blockquote>
<p><em>"Why do I want to get liberated?"</em></p>
</blockquote>
</blockquote>
<p>If the answer is something among below:</p>
<ul>
<li>Because, world is too good for me</li>
<li>Because, world is too bad for me</li>
<li>Because, "liberation" is cool & better than heaven/hell</li>
<li>Because, Hinduism only "offers" liberation, unlike other religions</li>
<li>Because, I want to give it a try to see how it "feels"</li>
<li>< put any reason, which has a 'reason' in it ></li>
</ul>
<p>Then we may want to re-review such thought-process.<br />
Liberation doesn't suit among any of the above. If I want to have pleasure or bliss, there are heavenly planes to enjoy.<br />
Moksha is neither guaranteed to 'good' person nor it's rejected for 'bad' person. Liberation is beyond heaven-hell and is Not comparable.</p>
<p>Hence, you may ask:</p>
<blockquote>
<blockquote>
<p><em>"When should one opts for liberation?"</em></p>
</blockquote>
</blockquote>
<p>Usually <strong>"Indifference" is the key to Moksha (liberation)<a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=14&field_nsutra_value=23&etgb=1&choose=1" rel="nofollow noreferrer">[14.23]</a></strong>.</p>
<p>From above movie example, when instead of getting interested in the storyline, one just sees the movie as various kinds of colours being displayed on the screen, then one has become indifferent.<br />
In real life, if one starts seeing friend-enemy as same, happiness-sorrow as same, Brahmana-Dog as same, Good-Bad as same[<a href="https://hinduism.stackexchange.com/a/22138/1049">5.18</a>, <a href="https://www.gitasupersite.iitk.ac.in/srimad?etgb=1&choose=1&&language=dv&field_chapter_value=14&field_nsutra_value=24" rel="nofollow noreferrer">14.24</a>] , then that person is towards indifference.</p>
<p>In the immature stage of indifference, it may show up as a confusion as well. That's was the state of Arjuna's mind, where he started seeing victory & loosing as same, as discussed in <a href="https://hinduism.stackexchange.com/a/24845/1049">this answer</a>. Hence Krishna discussed the Gita with him.</p>
<hr />
<h3>Karma Yoga = <em>SAtvika</em> way = Following Dharma</h3>
<p>See the interlinking among these 3 terms:</p>
<p><strong>Karma Yoga</strong>: <a href="https://hinduism.stackexchange.com/q/23728/1049">What is Yoga according to Bhagavad Gita?</a></p>
<blockquote>
<p>BG 2.47 - You have right <strong>only on actions; Never on [its] results</strong>; Let not be [an agent] for results of actions; Let not be attached to inaction.<br />
BG 6.1 - Blessed lord said, <strong>without depending on the result of action</strong>, the one who performs action as duty -- that is retired (sannyAsi) and seeker of the Union (<strong>Yogi</strong>); and not the one, who's without fire and without action</p>
</blockquote>
<p><strong>SAtvika way</strong>: <a href="https://hinduism.stackexchange.com/q/16201/1049">What is the reason behind Gita favoring the SAtvika way over others?</a></p>
<blockquote>
<p>BG 18.9 - O Arjuna - When the usual work is performed, just because it's to be performed; <strong>Association with its result is renounced</strong>, then such is illuminated (<em><strong>SAtvika</strong></em>) renunciation</p>
</blockquote>
<p><strong>Dharma</strong>: <a href="https://hinduism.stackexchange.com/a/20876/1049">What is Dharma according to the Bhagavad Gita?</a></p>
<blockquote>
<p>BG 18.30 — The one who knows activity & retirement, <strong>duty & non-duty</strong>, fear & boldness and bonding & liberation properly, has <em><strong>SAtvika</strong></em> Buddhi.</p>
</blockquote>
<p>Hence, it boils down that in Karma Yoga, one is ought to follow one's own Dharma. People may have their individual Dharma-s, but certain would be common:</p>
<ul>
<li>4 classes (<em>Brahmana, Kshatriya, Vaishya, Shudra</em>) have their own Dharma-s to perform; In case of confusion, follow what your father does or suggests</li>
<li>While doing job or running business, follow whatever the law of land says</li>
<li>While in married life, follow what a normal spouse should act like</li>
<li>As a citizen, follow what is said in the country's constitution</li>
</ul>
<p>Now if one applies own logic & manipulates whatever is prescribed, then one deviates from "Karma Yoga". It doesn't mean good or bad though.</p>
<p>For example, if a businessman keeps paying Govt. prescribed taxes, then he may not be able to enjoy the luxuries of life. Hence, he may start "fair evasion (avoidance)" of taxes, "expecting" to earn more. <strong>Doing a Karma based on expectation, rather than what is prescribed -- brings "Karma Yoga" away.</strong><br />
Technically he might be right, if the Govt. is imposing unfair taxes. Yet, he has applied his mind/logic. For example,</p>
<ul>
<li>Lord Krishna during his childhood evaded the taxes in form of butter from the Kamsa's government</li>
<li>Mahatma Gandhi broke the salt tax by directly collecting it at sea shore, during the British rule</li>
</ul>
<p>Both of the above cases, though morally right, may not fit the "Karma Yoga" for that localised instance. Because they couldn't show indifference to the atrocity of then government. Though "Dharma" & "Morality" go hand in hand most of the times, they are not exactly same.</p>
<p>On the other hand, the great <a href="https://hinduism.stackexchange.com/a/16361/1049">Bhishma [& even Drona]</a> could be said in continuous Karma Yoga throughout their lives. Bhishma was aware of wrongdoings of Duryodhana, insult of Draupadi, being on side of wicked people during Mahabharata. Yet, he just did what was prescribed according to rule book of Hastinapura's throne.</p>
<p>That's called "indifference"! As said above, all kinds of Yoga would ultimately produce "indifference". One such way is <a href="https://hinduism.stackexchange.com/a/16282/1049">"Karma Yoga", which is the best ways according to Bhagavad Gita</a>.</p>
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<p>If only the eighth son of Devaki and Vasudev was to kill Kansa, why did Kansa kill the first seven sons?</p>
| 27611 | 27608 | 14 | 2 | 27608 | 17 | The Oracle said that the eighth son of Devaki would kill Kansa, then why did he kill seven sons? | 3 | 27611 | <p>The reason was the fear and insecurity created in Kamsa's mind after meeting with sage Narada.</p>
<p>After hearing a prophecy by an unembodied voice (Akash vani. It was not by a sage) that eighth son of Devakī would kill him, Kamsa was shocked and decided to kill his sister Devakī. But he has changed his mind after hearing words of Vasudeva. Vasudeva made an agreement that he would bring all his children to Kamsa as soon as they are born. In this way, he thought of saving life of his wife. Kamsa has agreed with this and spared the life of Devakī. They were not even put in jail and let them live in their own house.</p>
<p>When first child was born, Vasudeva took him to Kamsa according to their agreement. But Kamsa was happy to see the baby. He did not harm him and said to Vasudeva</p>
<blockquote>
<p>O Vasudeva, you may take back your child and go home. I have no fear of your first child. It is the eighth child of you and Devakī I am concerned with because that is the child by whom I am destined to be killed.</p>
<p><a href="https://www.vedabase.com/en/sb/10/1/60" rel="noreferrer">Śrīmad-Bhāgavatam 10.1.60</a>.</p>
</blockquote>
<p>Vasudeva happily took back his first born son to home. But the situation changed when Narada muni has once arrived to Kamsa's place and informed him about Yadu dynasty and inhabitants of Vridavana. He informed how demons incarnated on the earth and how the devatas have took their birth as inhabitants of Vrindavana to help Vishnu to kill the demons. Listening to this, Kamsa has changed his mind. He had decided to kill each and every child born of Devakī's womb out of fear doubting it was Vishnu who has incarnated to kill him.</p>
<blockquote>
<p>After the departure of the great saint Nārada, Kaṁsa thought that all the members of the Yadu dynasty were demigods and that any of the children born from the womb of Devakī might be Viṣṇu. Fearing his death, Kaṁsa arrested Vasudeva and Devakī and chained them with iron shackles. Suspecting each of the children to be Viṣṇu, Kaṁsa killed them one after another because of the prophecy that Viṣṇu would kill him</p>
<p><a href="https://www.vedabase.com/en/sb/10/1/65-66" rel="noreferrer">Śrīmad-Bhāgavatam 10.1.65-66</a></p>
</blockquote>
<p>So, he killed <em>six</em> (not seven) children born to Devakī and Vasudeva. Seventh child was Balarama who was tranferred to the womb of Rohini which makes him seventh child. Krishna was eighth child.</p>
<p>You can read the story further in <a href="https://www.vedabase.com/en/sb/10/1/" rel="noreferrer">first chapter</a> of tenth Skandha of Śrīmad-Bhāgavatam.</p>
<p>The reason why Narada muni planted this seed of fear and supicion in Kamsa's mind was liberation of six children who were sons of Marichi in their previous birth and born to Devakī and Vasudeva due to the curse of Lord Brahma. It is explained in detailed in <a href="https://hinduism.stackexchange.com/a/22763/5212">this</a> answer of mine. After they were killed in the hands of Kamsa, six children return to their own abode.</p>
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<p>Is a neutral person in a religious war equal to an enemy, according to GITA?</p>
| 27642 | 27635 | 7 | 2 | 27635 | 2 | Is a neutral person in a religious war equal to enemy, according to GITA? | 4 | 27642 | <p>Gita is quite clear that one must oppose the wicked and fight on the side of dharma. There is no room for neutrality in a war against adharma. The concrete example is that of Arjuna. He refused to fight against adharma on personal grounds. Sri Krishna chastised him for such unmanliness.</p>
<blockquote>
<p>O Arjuna! Whence has this loathsome stupidity come upon you in this crisis? It (this attitude) is unworthy of a noble personage.** It is a bar to heaven and a cause of much disrepute.**</p>
</blockquote>
<p>Gita 2.2</p>
<blockquote>
<p>O Partha! Yield not to unmanliness! It befits thee not. Abandoning this base faint-heartedness, rise up, O dreaded hero!</p>
</blockquote>
<p>Gita 2.3</p>
<p>Hindu dharma usually recommends nonviolence. However, there may be occasions when violence is necessary for defence of dharma.</p>
<blockquote>
<p><strong>Highest Morality</strong></p>
<p>Tuladhara said, ‘O Jajali, I know morality, which is eternal, with all its mysteries. It is nothing else than that ancient morality which is known to all, and which consists of universal friendliness, and is fraught with beneficence to all creatures. That mode of living which is founded upon a total harmlessness towards all creatures or (in case of actual necessity) upon a minimum of such harm, is the highest morality.’</p>
</blockquote>
<p>(Mahabharata Santi Parva Section CCLXII)</p>
<p>A neutral person in a war against adharma is not an enemy but he is definitely misguided.</p>
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<p>I heard from many preachings that whatever the person thinks while dying, will eventually decide the persons next life.</p>
<p>Is it true? </p>
| 27747 | 27746 | 4 | 2 | 27746 | 6 | Is it true that the next life depends on our thoughts while dying? | 5 | 27747 | <p><strong>Yes</strong>.</p>
<blockquote>
<p>BG 8.6 — Also [when] the body is left remembering whatever "Nature" at the end, O son of Kunti, [it] always approaches towards establishing those nature(s) only.</p>
</blockquote>
<p>This is further confirmed by below verse, which though said in the context of the Yogi-s, is applicable to all. i.e. we carry forward the practices/<em>samskAra</em>-s of our past births.</p>
<blockquote>
<p>BG 6.44 - For, by that very past practice, he is carried forward even in spite of himself! Even a seeker of Yoga transcends the result of the performance of Vedic rituals! (tr: Gambhirananda)</p>
</blockquote>
<p>Also refer my answer in: <a href="https://hinduism.stackexchange.com/q/15350/1049">According to Hinduism, what do we carry into afterlife and next birth?</a></p>
<p>Out <em>Mann</em> / mind is carried to the next life.</p>
<hr>
<p>Also as per Gita, if a person dies thoughtless, then attains liberation. The other way of calling thoughtless mind is, the mind which is concentrated in the thoughts of "Me" alone. Refer BG 8.5 in <a href="https://hinduism.stackexchange.com/a/16361/1049">this answer's</a> context.</p>
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<p>If a king was found to be in violation of dharma repeatedly and did not want to step down voluntarily, what were the options for the prajā?</p>
<p>Did they demand the king be ousted? Was there an "impeachment" process?</p>
| 27800 | 27797 | 7 | 2 | 27797 | 7 | Was there a process of impeachment if a king was found to be in violation of dharma? | 3 | 27800 | <p>No such thing as impeachment is found in the Smritis. But I've found something relevant in the Mahanirvana Tantra's 11th Chapter, which talks about Prayaschittas (expiatory rites), regarding what shall be the punishment for such a King.</p>
<blockquote>
<p>[Lord Shiva says] O Kula−nayika! know that there are two kinds of sin−− that which
contributes merely to the injury of one's own self, and that which
causes injury to others (15). Man is released of the sin of injuring
others by the punishment inflicted by the King, and from other sins by
expiatory rites and Samadhi (16). Those sinful men who are not
purified by either punishment or expiation cannot but go to hell, and
are despised both in this world and the next (17). O Adya! I shall
first of all speak of the Rules relating, O Maheshvari! to punishment
by the King. The King who deviates from these himself goes upon the
downward path (18). In the administration of justice, servants, sons,
mendicants, friends, and foes should all be treated alike (19)</p>
<p><strong>If the King is guilty of any sin himself, or if he should have wronged
one who is not guilty, then he may purify himself by fasting and by
placating those he has wronged by gifts (20). If the King should
consider that he is guilty of any sin which is punishable by death, he
should then abdicate his kingdom and go to a forest, and there labour
for his liberation and penances</strong> (21). The King should not, without
sufficient reason, inflict heavy punishment on persons guilty of a
light offence, nor should he inflict light punishment on persons
guilty of a great offence (22). But the punishment by which many
offenders may be deterred from ill−doing, and (punishment) in the case
of an offender who is fearless of crimes, should be heavy, although
the offence be a light one (23).</p>
</blockquote>
<p>So, the King has to punish himself. If he does not do that then that takes him downward, but that's in afterlife.</p>
<p>I have found no mentions of an impeachment.</p>
<p>UPDATE:</p>
<p>Similar verses, like the ones given above, are also found in Vashishta DharmaSutras' Chapter 17.</p>
<blockquote>
<p>By failing to inflict punishment on a thief, on a cursed wight, on a
wicked person, on one [caught] with weapons in his hands, on a thief
caught with stolen property in his possession, on one covered with
wounds and a cheat, a king shall fast for one night ; and the priest,
for three nights. If an innocent man is punished [the king shall
perform] a Kricchacha penance, and the priest [shall fast] for three
nights.</p>
</blockquote>
<p>And, from the 18th Chapter of the same Smriti:</p>
<blockquote>
<p>THERE is penance for a crime committed unwittingly ; some [say] also
for [a crime] committed intentionally. The spiritual teacher corrects
the learned; the king corrects the evil-minded, but Yama, the son of
Vivasvat, indeed punishes those, who commit sins secretly.</p>
</blockquote>
<p>So, a king, who himself is guilty, has two options - either he has to do the prescribed penances or get punished by Yama in afterlife. The subjects can not overthrow him or question him it seems.</p>
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<p>In a YouTube comments discussion between an American Christian and myself, he keeps bringing up the immorality of <em>devadasi</em> being forced into sex work. I know that such activity is illegal in India. I also know of no scriptures which call for or promote this practice. So, my response in our discussion is that these are outliers and not representative of Hinduism, just as there are extremist Christians and Muslims who do not represent the mainstream.</p>
<p>However, for my own clarity I want to verify that this is not only uncommon, but either not sanctioned or forbidden in Hinduism.</p>
| 27877 | 27844 | 11 | 2 | 27844 | 5 | Is sexual activity by *devadasi* sanctioned in Hinduism? | 3 | 27877 | <p>There is no sanction in Hindu scripture for sexual activity by Devadasis. </p>
<blockquote>
<p><strong>The Temple Dancers</strong></p>
<p>The tradition of women being dedicated to a temple can be found in all
ancient civilisations including Greece and Egypt. In India, the
devadasis, the handmaiden of god. was married to the deity as a child
and became part of a temple establishment. A devadasi was supposed to
have the highest status of a hierarchy of the temple after the temple
priests and their presence was considered essential during religious
relations. They were well educated, especially in Sanskrit, and
trained in music and dance. All our classical dances originate in the
precincts of temples where the devadasis worshipped their god through
their art. Inscription on the walls of the Brihadishwara Temple built
in the 10th century by Raja Raja Chola at Thanjavur states that four
hundred devadasis were appointed and given an allowance and land.</p>
<p>With the arrival of the Muslims, the devadasi tradition gradually
vanished from the North India but continued in the South till the 20th
century. By the 19th century, with the temples losing both power and
prestige, there was a steep decline in both their learning and art and
many lived in great poverty. As historian P Subramanian writes, 'Those
who were attached to the temples received a fixed salary from the
temple which of course was too meagre for their maintenance. They were
obliged to sell their favours out of necessity and force of
circumstances.' Classical dance performances had declined to become
the infamous 'nautch' criticised and called immoral by the Europeans.</p>
<p>In Vijayanagar, devadasis were respected for their art and education
and welcomed into the palace. Young men of the nobility were sent to
them to learn cultured behaviour and they were treated with respect,
for example, no one was allowed to chew betel in the presence of the
monarch except the devadasis. They took part in all the rituals and
danced before the temple chariot as it travelled down the temple
avenue during the festivals. ....... </p>
<p>Many travellers mention devadasis
who were fabulously rich, lived in mansions and moved around in
expensive palanquins. There was no purdah in Vijayanagar, except for
the royal women who lived in the zenana but then Paes mentions even
queens and princesses attending the Mahanavami festival, watching the
parade from the audience hall. Till the 20th century many great
classical Bharatnatyam dancers and singers of Carnatic music came from
the devadasi families and they helped to preserve the art.</p>
<p>The devadasi system could only survive with the patronage of the royal
family and the temples. After the decline of the empire they lost their
social standing; temples could not support them and they were soon
reduced to prostitution. This finally led to an outcry and the system
of dedicating ypung girls to temples where they were exploited by men
was banned in the 20th century. Devadasis were the guardians of India
classical dance and music and their decline meant that these arts were
nearly lost.</p>
</blockquote>
<p><em>Hampi by Subhadra Sen Gupta</em></p>
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<p>There are three types of Karma namely Agami Karma, Sanchita Karma and Prarabdha karma. Among these, Agami Karma means our current actions; Sanchita Karma means our actions in the past lives which are yet to be experienced by us and Prarabdha Karma is the portion of Sanchita karma being experienced in the present incarnation. Now, who records the good and bad deeds of living beings and who is responsible for the experience of Prarabdha Karma?</p>
| 27879 | 27875 | 15 | 2 | 27875 | 8 | Who records Karma of all living beings? | 7 | 27879 | <p>The Atman and the five organs of perception do.</p>
<blockquote>
<p>Bhishma said,’ No act done with the aid of the five organs of sensual
perception, is ever lost. The five sensual organs and the immortal
soul which is the sixth, remain its witnesses.’</p>
</blockquote>
<p><em>Mahabharata Anusasana Parva Section VII</em></p>
<p>Records of all our deeds are kept in the casual body. The reason for calling this body causal is that the record of our karma kept in this body causes rebirth.</p>
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<p>What is scriptural source (preferably vedic) of the term <code>vedAnga</code>?</p>
<p>or</p>
<p>In which acaryas' writing do we find the description that there are six limbs of the vedas or six Vedangas and what they enlist?</p>
| 27948 | 27944 | 13 | 2 | 27944 | 12 | What are the different sources that describe vedangas or limbs of the vedas? | 3 | 27948 | <p>Vedangas literally mean the limbs of the Vedas. The Vedanga are six auxiliary disciplines traditionally associated with the study and understanding of the Vedas.</p>
<p>They are six in number. Just like the limbs of the body, they perform various supportive and augmenting functions in the study, preservation and protection of the Vedas and the vedic traditions.The six Vedangas are Siksha, Chhanda, Vyakarana, Nirukta, Jyotisha and Kalpa.</p>
<ul>
<li>Kalpa = ritual, </li>
<li>Vyakarana = grammar, </li>
<li><p>Jyotishya = astrology,</p></li>
<li><p>Chandas = metre, </p></li>
<li>Shiksha = phonetics,</li>
<li>Nirukta = etymology, </li>
</ul>
<p>Traditionally, Vyakarana and Nirukta are common to all four vedas, whilst each veda has its own shiksha, chandas, kalpa and jyotisha texts.<hr></p>
<p>Panini in his text called <a href="https://sa.wikisource.org/wiki/%E0%A4%AA%E0%A4%BE%E0%A4%A3%E0%A4%BF%E0%A4%A8%E0%A5%80%E0%A4%AF%E0%A4%B6%E0%A4%BF%E0%A4%95%E0%A5%8D%E0%A4%B7%E0%A4%BE/%E0%A4%85%E0%A4%B7%E0%A5%8D%E0%A4%9F%E0%A4%AE%E0%A4%96%E0%A4%A3%E0%A5%8D%E0%A4%A1%E0%A4%83" rel="noreferrer"><strong>Siksha Khanda</strong></a> 8 - Verse 41-42 is mentioning about the the six vedangas and their relation with Purusha .</p>
<blockquote>
<p>छन्दः पादौ तु वेदस्य हस्तौ कल्पोऽथ पठ्यते ।<br>
ज्योतिषामयनं चक्षुर्निरुक्तं श्रोत्रमुच्यते ।। 41 ।।</p>
<p>शिक्षा घ्राणं तु वेदस्य मुखं व्याकरणं स्मृतम् ।<br>
तस्मात्साङ्गमधीत्येव ब्रह्मलोके महीयते ।। 42 ।।</p>
<p>Chandas are called as feet of Vedas, Kalpas as hands, Joytisha as eyes, Nirukta as ears, Shiksha as nose and Vyakrana as mouth.</p>
</blockquote>
<hr>
<p><a href="https://www.wisdomlib.org/hinduism/book/mundaka-upanishad-shankara-bhashya/d/doc145079.html" rel="noreferrer"><strong>The Mundaka Upanishad</strong> </a>is describing these six limbs of vedas in Khanda 1 - Mundaka 1- Mantra 5 .Acharya Shankara also mentioned the above are Vedangas in his Commentary of the same mantra. </p>
<blockquote>
<p>तत्रापरा ऋग्वेदो यजुर्वेदः सामवेदोऽथर्ववेदः <strong>शिक्षा कल्पो व्याकरणं
निरुक्तं छन्दो ज्योतिषमिति</strong> । अथ परा यया तदक्षरमधिगम्यते ॥ ५ ॥</p>
<p>tatrāparā ṛgvedo yajurvedaḥ sāmavedo'tharvavedaḥ śikṣā kalpo vyākaraṇaṃ niruktaṃ chando jyotiṣamiti | atha parā yayā tadakṣaramadhigamyate || 5 ||</p>
<p>Of these, the Apara is the Rig Veda, the Yajur Veda, the Sama Veda, and the Atharva Veda, the siksha, the code of rituals, grammar, nirukta, chhandas and astrology. Then the para is that by which the immortal is known.</p>
</blockquote>
<hr>
<p>Shankara's Commentary of above Mantra- Of these, what Apara vidya is explained. </p>
<blockquote>
<p>Rig Veda, Yajur Veda, Sama Veda, and the Atharva Veda, these four Vedas, <strong>the siksha, the code of rituals, grammar, nirukta, chhandas and astrology, these six angas (of Vedas)</strong>, all this is knowledge called Apara;</p>
</blockquote>
<hr>
<p>Among these six Vedangas the definition and explanation of "Shiksha" part is provided in The <a href="https://www.wisdomlib.org/hinduism/book/the-taittiriya-upanishad/d/doc79774.html" rel="noreferrer"><strong>Taittiriya Upanishad</strong></a> <strong>Sikshavalli - Anuvaka 2 - Mantra 1.</strong></p>
<blockquote>
<p>ॐ शीक्षां व्याख्यास्यामः । वर्णः स्वरः । मात्रा बलम् । साम सन्तानः । इत्युक्तः शीक्षाध्यायः ॥</p>
<p>oṃ śīkṣāṃ vyākhyāsyāmaḥ | varṇaḥ svaraḥ | mātrā balam | sāma santānaḥ
| ityuktaḥ śīkṣādhyāyaḥ ||</p>
<p>Om! We shall treat of the phonetics: sound, rhythm, quantity, strength, modulation, union. Thus has been declared the lesson on phonetics.</p>
<p><strong>Commentary</strong> - Phonetics (Śikṣā) is the science which treats of sounds and their pronunciation. Or, the word ‘śikṣā’ may here signify the sounds etc., which are treated of in that science. Sound: such as ‘ā’. Rhythm: such as udātta or high-pitched tone. Length: short, long, etc. Strength: intensity of effort. Modulation: pronunciation of sounds in the middle tone. Union: conjunction of several sounds.—These are the things to be learnt.</p>
</blockquote>
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<p>Majority of you might know the three bodies doctrine in Indian philosophies, i.e., Gross body, subtle body and casual body. We can see gross body with our two eyes. But is it possible to see subtle body?</p>
| 28294 | 27959 | 11 | 2 | 27959 | 5 | Is it possible for us to see the subtle body? | 3 | 28294 | <p>I thought you are asking if scriptures mention whether it is possible to see the subtle body or not. </p>
<p>So, if you are also looking for answers like <a href="https://hinduism.stackexchange.com/a/28288/4732">this</a>, then Sri Ramakrishna also saw his own subtle body coming out of his gross body. This inicident is quite famous in his life. He saw signs of the throat disease in that subtle body that he were to be afflicted with in the future.</p>
<p>This is an indication of the fact that diseases affect the subtle body much before they affect the gross body. </p>
<p>So, if we are being able to devise some methods of diagnosing diseases at the subtle level then we will be far better equipped to fight against them than we are right now.</p>
<blockquote>
<p><strong>While at Shyampukur Sri Ramakrishna one day had a vision of his subtle body emerging from the gross sheath and moving about the room.
It had a number of sores on the back</strong>. He was puzzled by the sight,
but it was made clear to him that the touch of profane people had
caused those sores on the body. They themselves had been purified, but
they had left the suffering arising from their own sins with him. When
he described this vision to his devotees, Narendra and some others
observed that the Master’s vision was in conformity with the doctrine
of vicarious atonement postulated in certain religions like
Christianity and Vaishnavism. More than two months passed, but there
was no sign of improvement. On the contrary the condition of the
Master was gradually going from bad to worse. When treatment proved
ineffectual, Dr. Sarkar advised a change to some garden-house outside
the city. Accordingly the spacious gardenhouse of Gopal Chandra Ghosh
at Cossipore was hired. In the afternoon of the 11th of December 1885,
Sri Ramakrishna was removed to the new premises.</p>
</blockquote>
<p>This is quoted from <a href="http://www.advaitaashrama.org/Content/Download/FreeBooks/A%20Short%20Life%20of%20Sri%20Ramakrishna.pdf" rel="nofollow noreferrer">"A SHORT LIFE
OF
SRI RAMAKRISHNA" by Swami Tejasananda.</a>. (Go to page 100 of the PDF).</p>
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Subsets and Splits