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<p>I want to know about procedure as to how sandhya vandan should be performed and also it's significance</p>
| 50250 | 50244 | 4 | 2 | 50244 | 3 | Is there any scripture which says how sandhya vandan should be performed | 3 | 50250 | <p><a href="https://book.gitapress.org/product-style-5/gita-press-314/" rel="nofollow noreferrer">Nityakarm Pujaprakash</a> published by Gita Press provides good detail of all Sandhya vandanas in morning, afternoon and evening. The book is available in <a href="https://book.gitapress.org/product-style-5/gita-press-314/" rel="nofollow noreferrer">Hindi</a>, <a href="https://book.gitapress.org/product-style-5/gita-press-983/" rel="nofollow noreferrer">Telugu</a>, <a href="https://book.gitapress.org/product-style-5/gita-press-572/" rel="nofollow noreferrer">Gujarati</a> and <a href="https://book.gitapress.org/product-style-5/nepali/" rel="nofollow noreferrer">Nepali</a>. It is also available on <a href="https://www.amazon.in/dp/B07BFVTDKZ/" rel="nofollow noreferrer">Kindle</a>.</p>
<p><a href="https://i.stack.imgur.com/D6oEX.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/D6oEX.png" alt="Nityakarm Pujaprakash Book - Gita Press" /></a></p>
<p>Author Pt Lalbihari Mishra details about following topics</p>
<ol>
<li>When to wake up and what to do after that</li>
<li>Shauch kriya incl Snaan (Morning ablutions)</li>
<li>How to dress up</li>
<li>How to perform Morning Sandhya: Puja archana and Aarti</li>
<li>It also talks about Afternoon and Evening Sandhya.</li>
</ol>
<p>Please have a look at it's contents. Please let me know if you need more details.
<a href="https://i.stack.imgur.com/DAd1Y.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/DAd1Y.png" alt="Nityakarm Pujaprakash Book Contents" /></a>
<a href="https://i.stack.imgur.com/jY7B8.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/jY7B8.png" alt="Nityakarm Pujaprakash Book Contents" /></a>
<a href="https://i.stack.imgur.com/FlMR3.png" rel="nofollow noreferrer"><img src="https://i.stack.imgur.com/FlMR3.png" alt="Nityakarm Pujaprakash Book Contents" /></a></p>
|
|
<p>Can a woman get moksha ? Or is getting moksha reserved only for men ?</p>
<p>Or Does husband-wife get moksha simultaneously ?</p>
| 50345 | 50259 | 5 | 2 | 50259 | 2 | Can a woman get moksha? | 3 | 50345 | <p>First of all, Mokṣa is for the jīvātmā, not the gross body. And, the jīvātmā <a href="https://hinduism.stackexchange.com/questions/6689/what-is-difference-between-aatma-jeevatma-and-paramatma">cannot</a> be described/identified by any notion of sex, gender, caste, creed, appearance, et al (except, perhaps, as per theology of the Dvaitavada propounder - Madhawacharya<sup><strong>φ</strong></sup>).</p>
<p>Even so then, <strong>Unfortunately, the answer cannot be an unequivocal straight 'Yes or No' to this question, from a pan-Hinduism perspective.</strong></p>
<hr />
<p>First, understand what is Moksha?</p>
<p>Well, there are as many answers to this, as the number of 'School of Thought; and the sects (sampradaya).</p>
<ul>
<li><p>For a comprehensive understanding of the variability of 'What is Moksha' as per various Schools, one might like to read: <a href="https://www.wisdomlib.org/hinduism/book/yoga-sutras-study" rel="nofollow noreferrer">Yoga-sutras (Ancient and Modern Interpretations)
by Makarand Gopal Newalkar</a>. <br><br></p>
</li>
<li><p><a href="https://hinduism.stackexchange.com/questions/21656/what-is-the-means-of-attaining-moksha-according-to-the-different-astika-schools">What is the means of attaining Moksha according to the different Astika schools?</a></p>
</li>
</ul>
<br>
<hr />
<p>Now, coming to the question</p>
<p>The best way to answer this question, I think, would be to understand the verse <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=9&field_nsutra_value=32&htshg=1&hcchi=1&hcrskd=1&etsiva=1&setgb=1&etassa=1&etradi=1" rel="nofollow noreferrer">9.32</a> of the Śrimada Bhagavad-Gītā in the light of commentaries by ācāryas:</p>
<p>The verse is:</p>
<blockquote>
<p>मां हि पार्थ व्यपाश्रित्य येऽपि स्यु: पापयोनय: ।<br>
स्त्रियो वैश्यास्तथा शूद्रास्तेऽपि यान्ति परां गतिम् ॥ ३२ ॥<br></p>
<blockquote>
<p>English Translation By <a href="https://www.dlshq.org/download/bhagavad-gita/#_VPID_18" rel="nofollow noreferrer">Swami Sivananda</a>:<br><br>
9.32. For, taking refuge in Me, they also, who, O Arjuna, may be of sinful birth–Women, vaiśyas as well as śudras–attain the Supreme Goal!</p>
</blockquote>
</blockquote>
<p>So, literally, this means that anyone (human or otherwise) can attain Moksha via devotion to the Supreme. Let's see if some major ācāryas concur with this view:</p>
<div class="s-table-container">
<table class="s-table">
<thead>
<tr>
<th>Scholar/Ācharya</th>
<th>School</th>
<th>Sampradaya</th>
<th><a href="https://www.bhagavad-gita.us/bhagavad-gita-9-32/" rel="nofollow noreferrer">Women/Everyone can attain Moksha?</a></th>
</tr>
</thead>
<tbody>
<tr>
<td>Shankara</td>
<td>Advaita (Nirviśeṣādvaita)</td>
<td>Smarta/Dasanami</td>
<td>Yes</td>
</tr>
<tr>
<td>Ramanujacharya</td>
<td>Visistadvaita</td>
<td>Sri Vaishnava</td>
<td>Yes</td>
</tr>
<tr>
<td>Sri Abhinavagupta</td>
<td>Non-Dualist Tantra</td>
<td>Trika-Kashmiri Shaivism</td>
<td>Yes<sup><strong>Ψ</strong></sup></td>
</tr>
<tr>
<td>Madhavachrya</td>
<td>Dvaita</td>
<td>Bramha (Madhva)/ Sadh Sampradaya</td>
<td><a href="https://archive.org/details/bhagavadgita_bhashya_and_tatparya_nirnaya_of_madhvacharya_-_nagesh_d_sonde/page/n161/mode/1up?view=theater" rel="nofollow noreferrer">Yes</a><sup><strong>φ</strong></sup></td>
</tr>
<tr>
<td>Sri Sridhara Swami</td>
<td>Shuddhadvaita</td>
<td>Rudra Sampradaya</td>
<td>Yes</td>
</tr>
<tr>
<td>Sri Keshava Kashmiri</td>
<td>Svabhavika Bhedabheda (Dvaitadvaita)</td>
<td>Kumara Sampradaya</td>
<td>Yes</td>
</tr>
<tr>
<td>Śrīla Prabhupada</td>
<td>Acintyabhedābheda</td>
<td>Gaudiya Vaisnava</td>
<td>Yes</td>
</tr>
</tbody>
</table>
</div>
<p><sup><strong>Most Commentaries taken from <a href="https://www.bhagavad-gita.us/bhagavad-gita-9-32/" rel="nofollow noreferrer">this site</a></strong></sup></p>
<h2>So, from the above table, at the very least, we can say that: through Bhakti-Yoga any being is eligible for Moksha.</h2>
<p>This proposition can be further supported by Nārada Bhakti Sūtras and Śāṇḍilya Bhakti Sūtras alike:</p>
<blockquote>
<p>॥ शाण्डिल्य भक्ति सूत्रम् ॥<br>
आनिन्द्ययोन्यधिक्रियते पारम्पर्यात् सामान्यवत् ॥ ७८॥</p>
<blockquote>
<ol start="78">
<li><a href="https://archive.org/details/ShandilyaBhaktiSutra/page/n173/mode/2up" rel="nofollow noreferrer">Translation</a>: Every being, even down to the lowest born, has equal right to follow the path of devotion as it is taught by successive authorities, like other objects which are common to all.</li>
</ol>
</blockquote>
</blockquote>
<blockquote>
<p>॥ नारदभक्तिसूत्राणि ॥<br>
नास्ति तेषु जातिविद्यारूपकुलधनक्रियादि भेदः । ७२</p>
<blockquote>
<p>72.<a href="https://archive.org/details/PremDarshanNaradBhaktiSutraGitaPressGorakhpur/page/n143/mode/2up?view=theater" rel="nofollow noreferrer"> [Translation]</a>: "Birth, scholarship, external appearance, wealth and occupation, etc. make no difference in devotees.'</p>
</blockquote>
</blockquote>
<p>What's more?<br>
Ultimately, even Sri Rama concurs with the above stance, as he proclaims in Adhyatma Ramayana <a href="https://sanskritdocuments.org/doc_raama/adhyaatmaRamAra.html" rel="nofollow noreferrer">3.10.20-29</a>:</p>
<blockquote>
<p>श्रीराम उवाच<br> पुंस्त्वे स्त्रीत्वे विशेषो वा जातिनामाश्रमादयः ।<br> न कारणं
मद्भजने भक्तिरेव हि कारणम् ॥ २०॥<br> यज्ञदानतपोभिर्वा वेदाध्ययनकर्मभिः ।<br>
नैव द्रष्टुमहं शक्यो मद्भक्तिविमुखैः सदा ॥ २१॥<br>...<br>
भक्तौ सञ्जातमात्रायां मत्तत्त्वानुभवस्तदा ।<br>ममानुभवसिद्धस्य मुक्तिस्तत्रैव जन्मनि ॥ २९॥<br><br></p>
<blockquote>
<p>(Sri Ram replied to Śabri—) <strong>'Distinction between a male and female body
or distinction
made on the basis of caste, creed, clan, name and section of society
are not conducive
for my worship</strong> (i.e., they are not the essential elements or a necessity for my worship
or devotion). The only factor is my sincere and dedicated devotion and faith
(20).
Those who are devoid of dedication and sincerity in my devotion and worship can
never see me
by any other means such as Yagya (religious sacrifices), charity, Tapa
(austerities and penances)
and/or by studying of the Vedas or by any other method or
deed
(21).<br><br>
....
<strong>As soon as Bhakti emerges (takes shape in one's heart), one can experience my true
form</strong>
, and those who for once experience me (i.e., realise my existence on the screen of
their heart-mind complex), do <strong>attain emancipation and salvation in this birth itself
without
any doubt</strong> (29).</p>
</blockquote>
</blockquote>
<p><sup>Sanksrit Verses with their Hindi Translation of above can be accessed from <a href="https://archive.org/details/AdhyatmaRamayana/page/n169/mode/2up" rel="nofollow noreferrer">here</a>.</sup></p>
<hr />
<sup>
<p><strong>φ:</strong> However, for Madhwacharya, even the jivatman has male and female characteristics. Thus, male and female salvation are different "experiences" as per him. In his <a href="https://archive.org/details/bhagavadgita_bhashya_and_tatparya_nirnaya_of_madhvacharya_-_nagesh_d_sonde/page/n161/mode/1up?view=theater" rel="nofollow noreferrer">Gita tatparya nirnaya</a>, Madhawachrya says:</p>
<blockquote>
<p><em>"A male is born again as a female because of desires or some demerit. A female is never born as a male because of attributes but they reside within the male body alongside the male form in a spiritual female form. These spiritual female forms are unlimitedly superior to those who have taken female forms due to the demerit of desires. All Jivas attain the body of skin and flesh according to their attributes. In liberation, even after experiencing the effects of prior karmas, each one lives according to their true attribute, even the statement merits even for those born in evil-wombs can be accepted, because of the declaration in Bhavishya Purana."</em></p>
</blockquote>
<p><strong>Ψ:</strong> Acharya Abhinavagupta in his Gita commentary - 'Gitartha Samgraha' interprets: by <em>striyaḥ</em> (women), it is meant - those who are ignorant.</p>
<p><strong>Further, Ācārcya Abhinavagupta comes in full support of 'Moksha for all',</strong> as he says:-</p>
<blockquote>
<p>When the (marvelous) deeds of the supremely compassionate God, such as the freeing of the elephant (from the jaws of the crocodile) are heard by the thousand, then what doubt can there be (of the salvation) of those of perverse conduct? Some say that this statement is meant to glorify the brāhmanas and the kshatriyas and it is not intended to indicate the accessibility of salvation on the part of women etc. They (who say so), denying the all-embracing power of God with their narrow intellects; being unable to bear the supreme kindheartedness of the supreme lord, going against sentences which clearly state the intended meaning such as "I hate none and love none"<sup><strong>BG 9.29</strong></sup>, “even if one be terribly depraved"<sup><strong>BG 9.30</strong></sup> and others; not accepting, on the strength of dualism the non-duality of the essence of God established through a host of irrefutable arguments: not noticing other scriptural contradictions (of theirs); joining issue repeatedly 'how can you say this, 'how can you say this'; with their hearts penetrated and possessed by the supreme prejudice of birth etc., which has been completely accepted; turning askance their lowered face and eyes because of enmity, dissimulation, and embarrassment, prating nonsense before all, make themselves the butt of ridicule among the people which serves to explain everything in advance!</p>
</blockquote>
</sup>
<hr />
<hr />
<p>Now, as I mentioned in the starting, there's rarely an unequivocal Yes or No in Hinduism. Therefore:</p>
<h1><code>Do Any scriptures [categorically] deny Moksha to a jiva in a woman's body?</code></h1>
<h3>Yes, most definitely.</h3>
<p>As per Śiva Purāṇa, a woman first must "overcome" her "womanhood" via reciting the 'Śiva Pañcākṣarī mantra i.e., Namaḥ Śivāya (नमः शिवाय)'., then once they attain manhood, then only liberation is possible, for woman.</p>
<p>Quoting from <a href="https://www.wisdomlib.org/hinduism/book/shiva-purana-english/d/doc225562.html" rel="nofollow noreferrer">Chapter 17</a>, Section 1 - Vidyeśvara-saṃhitā</p>
<blockquote>
<p>गुरूपदेशाज्जाप्यं वै ब्राह्मणानां नमोऽतकम् । पंचाक्षरं पंचलक्षमायुष्यं
प्रजपेद्विधिः ॥ १२२ ॥<br> स्त्रीत्वापनयनार्थं तु पंचलक्षं जपेत्पुनः ।
<strong>मंत्रेण पुरुषो भूत्वा क्रमान्मुक्तो भवेद्बुधः</strong> ॥ १२३ ॥<br></p>
<blockquote>
<p>122-123. Brahmin women must take instruction from a preceptor and perform the Japa with Namaḥ at the end. They shall repeat the five-syllabled mantra five hundred thousand times for their longevity. That is the rule. <strong>Again they must repeat it five hundred thousand times to wipe off womanhood. Becoming a man first, the liberation will be acquired gradually.</strong></p>
</blockquote>
<p>Tranlsation by Prof. J.L. Shastri</p>
</blockquote>
<p>The above kind of theme viz. 'woman needing to acquire a male body ' is also found in Agni Purāṇa:</p>
<p>Agni Purāṇa: Part 2, Chapter 199 (Vows Relating to Different Seasons), <a href="https://archive.org/details/in.ernet.dli.2015.486799/page/n277/mode/1up" rel="nofollow noreferrer">Verse No. 9.b to 10</a></p>
<blockquote>
<p>मूलव्रतकारी स्त्री च उमेशव्रतकारिणी ॥ १०.ख<br>
सूर्यभक्ता तु या नारी ध्रुवं सा <strong>पुरूषो भवेत्</strong> ॥ ११<br></p>
<blockquote>
<p>The main performer of the vow in <em>Umeśavrata</em> is woman. <strong>A woman who is devoted to the sun, would certainly become a male</strong>.<br></p>
</blockquote>
<p><a href="https://archive.org/details/AgniPuranaUnabridgedEnglishMotilal/page/n536/mode/1up" rel="nofollow noreferrer">Translation</a> by Prof. J.L. Shastri</p>
</blockquote>
<hr />
<h1>To Conclude:</h1>
<ul>
<li><p>Most ācāryas are in unequivocal support of not only women, but any being acquiring Moksha, through surrendering unto the Supreme. A nice summary of all such views might be read in the <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=9&field_nsutra_value=32&ecsiva=1&choose=1" rel="nofollow noreferrer">commentary by Swami Sivananda on BG 9.32</a></p>
</li>
<li><p>Some verses in certain scriptures say, that woman must first acquire manhood, then only Moksha prevails for women.</p>
</li>
</ul>
<hr />
<p>Related / For more reading on Moksha:</p>
<ul>
<li><p><a href="https://hinduism.stackexchange.com/questions/2179/how-many-distinct-independent-paths-are-there-to-achieve-moksha">How many distinct independent paths are there to achieve Moksha?</a></p>
</li>
<li><p><a href="https://hinduism.stackexchange.com/questions/2457/is-moksha-a-permanent-state">Is Moksha a permanent state?</a></p>
</li>
<li><p><a href="https://hinduism.stackexchange.com/questions/2326/can-animals-attain-moksha">Can animals attain moksha?</a></p>
</li>
<li><p><a href="https://hinduism.stackexchange.com/questions/3563/who-gives-moksha">Who gives Moksha?</a></p>
</li>
</ul>
|
|
<p>I don't find any mention of lot many people getting Moksha.</p>
<p>Could anyone enlist people in Puranas and Ithihas who got Moksha ?</p>
| 50432 | 50400 | 4 | 2 | 50400 | 3 | Which people have got Moksha ? Could anyone enlist people mentioned in Puranas and Ithihas who got Moksha? | 3 | 50432 | <h4>As such, I'm afraid we cannot have a comprehensive "exhaustive" list of all those who got Mokṣa</h4>
<br>
<p>Still, I'm providing here four instances, where people definitely got Mokṣa. Two instances are from Mahā-Purāṇas, and, the other two instances are from Itihāsas - the Mahābhārata & Ādhyātma Rāmāyaṇa.</p>
<h2>1. Purāṇa.</h2>
<ul>
<li><h3>a. Vārāha MahāPurāṇa:</h3>
</li>
</ul>
<p>Here a Brāhmiṇa (turned hunter) - named Satyatapas, and his guru - Āruṇi together get Mokṣa, as they are merged into Viṣṇu. The full story can be read <a href="https://archive.org/details/dli.bengal.10689.12962/page/n235/mode/2up?view=theater" rel="nofollow noreferrer">in English, here</a> and <a href="https://archive.org/details/varaha-puran-illustrated-with-hindi-translations-gita-press-gorakhpur/page/n171/mode/2up?view=theater" rel="nofollow noreferrer">in Hindi, here.</a>, I'm just giving the relevant verse:-</p>
<blockquote>
<p>श्रीवराहपुराणे पर्वाध्यायो नाम अष्टनवतितमोऽध्यायः</p>
<p><a href="https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%B0%E0%A4%BE%E0%A4%B9%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%A6%E0%A5%AF%E0%A5%AE" rel="nofollow noreferrer">आरुणिरुवाच:</a></p>
<p>उत्तिष्ठ गम्यतां पुत्र मया सार्द्धं परं पदम् ।
यद्गत्वा न पुनर्जन्म भवतीति न संशयः ॥ ३६ ॥<br>
एवमुक्त्वा तु तौ सिद्धौ उभौ सत्यतपारुणी ।
ध्यात्वा नारायणं देवं तद्देहे तौ लयं गतौ ॥ ३७ ॥</p>
<p>Āruṇi said:</p>
<blockquote>
<ol start="36">
<li>Arise, my son, we shall go to 'the Supreme Abode', after reaching which there will be no rebirth.</li>
</ol>
</blockquote>
<blockquote>
<ol start="37">
<li><strong>Then both of them, Satyatapas and Āruṇi, meditated on god Nārāyaṇa and became merged in him.</strong></li>
</ol>
</blockquote>
<p><a href="https://archive.org/details/dli.bengal.10689.12962/page/n239/mode/2up" rel="nofollow noreferrer">Chapter 98</a> - Mokṣa of Satyatapas.<br>
Translation taken from Motilal Banarasidass Publication</p>
</blockquote>
<br>
<ul>
<li><h2>b. Skanda MahāPurāṇa:</h2>
</li>
</ul>
<p>Here, a former prostitute named Piṅgalā, taking advice from Dharma, and gets Mokṣa, as she gets merged in Śiva(lingam).</p>
<blockquote>
<p>धर्म उवाच:</p>
<p>तस्य तद्वचनं श्रुत्वा धर्मस्य च यशस्विनि । जगाम पिंगला तूर्णं यत्र
तल्लिंगमुत्तमम् । ददर्श परया भक्त्या पस्पर्श च पुनःपुनः ॥ ८८ ॥
दर्शनात्तस्य लिंगस्य तस्मिल्लिंगे लयं गता । अत्र चावसरे देवाः
प्रोचुस्तत्रैव संस्थिताः ॥ ८९ ॥ अन्यजन्मनि पापिष्ठा मुक्ता त्वं
पिंगलेक्षणा ॥ ९० ॥ अतो लोकेषु विख्यातः पिंगलेश्वरसंज्ञकः । भविष्यति न
संदेहो महापातकनाशनः ॥ ९१ ॥</p>
<blockquote>
<p>Dharma said:</p>
<ol start="88">
<li>to 91. On hearing the words of Dharma, O lady of renown, Piṅgalā hastened to the place where the excellent Liṅga was present. She
devoutly visited it and touched it repeatedly. <strong>Due to the visit to
that Liṅga, she got merged into that Liṅga.</strong> On that occasion the
Devas, stationed there itself, said: “<strong>Highly sinful in the other
birth, O Piṅgalā, you have been liberated instantly</strong>. Hence this deity
will become well-known in the world by the name Piṅgaleśvara. He will
undoubtedly be the destroyer of great sins.</li>
</ol>
</blockquote>
<p><a href="https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc425725.html" rel="nofollow noreferrer">Chapter 81</a> - Piṅgaleśvara, Section 2 - Caturaśīti-liṅga-māhātmya, Book 5 - Āvantya-khaṇḍa<br>
Translation by G. V. Tagare</p>
</blockquote>
<br>
<hr />
<br>
<h2>2. Itihāsa:</h2>
<ul>
<li><h3>a. The Mahābhārata:</h3>
</li>
</ul>
<p>Droṇa is liberated from the saṃsāra re-birth cycle, and he gets the Brahmaloka (and thus Mokṣa at the end of this Mahā-kalpa).</p>
<blockquote>
<p>Droṇa Parva: <a href="https://www.wisdomlib.org/hinduism/book/mahabharata-sanskrit/d/doc1007004.html" rel="nofollow noreferrer">Verse 7.165.42 - 45</a></p>
<p>वयमेव तदाद्राक्ष्म पञ्च मानुषयोनयः । योगयुक्तं महात्मानं गच्छन्तं
परमां गतिम् ॥ ४२ ॥ अहं धनंजयः पार्थः कृपः शारद्वतो द्विजः । वासुदेवश्च
वार्ष्णेयो धर्मराजश्च पाण्डवः ॥ ४३ ॥ अन्ये तु सर्वे
नापश्यन्भारद्वाजस्य धीमतः । महिमानं महाराज योगयुक्तस्य गच्छतः ॥ ४४ ॥
गतिं परमिकां प्राप्तमजानन्तो नृयोनयः । <strong>नापश्यन्गच्छमानं हि तं
सार्धमृषिपुंगवैः । आचार्यं योगमास्थाय ब्रह्मलोकमरिंदमम्</strong> ॥ ४५ ॥ वितुन्नाङ्गं शरशतैर्न्यस्तायुधमसृक्क्षरम् ।
धिक्कृतः पार्षतस्तं तु सर्वभूतैः परामृशत् ॥ ४६ ॥ तस्य मूर्धानमालम्ब्य गतसत्त्वस्य देहिनः ।
किंचिदब्रुवतः कायाद्विचकर्तासिना शिरः ॥ ४७ ॥</p>
<blockquote>
<ol start="42">
<li>When Drona thus ascended to heaven, Dhristadyumna was standing
beside him stupified; only we five amongst mortal creatures beheld,</li>
</ol>
</blockquote>
<blockquote>
<ol start="43">
<li>The illustrious Drona. lost in yoga and meditation, ascend to the highest regions of blessedness. These five were, myself, Pritlia’s son
Dhananjaya, Aswathama, the son of Drona,</li>
</ol>
</blockquote>
<blockquote>
<ol start="44">
<li>& 45. Vasudeva of the Vrisni race, and king Yudhisthira the virtuous son of Pandu. All else could not see the halo of glory that
surrounded <strong>the intelligent son of Bharadwaja as lie ascended, rapt up
in yoga, to the Brahma regions, winch are mysterious even to the gods
and which is the highest of all celestial regions.</strong></li>
</ol>
</blockquote>
<blockquote>
<ol start="46">
<li>& 47. <strong>In fact, all human beings were then unaware of the fact that Drona had attained to the highest mode of existence. None of them could then descry the preceptor, that subduer of foes, ascend tp the region of Brahma,</strong> devoted to yoga, in company with the best of sages, his body mangled with arrows, and steeped in blood after he had set aside his weapons.</li>
</ol>
</blockquote>
<p><a href="https://archive.org/details/TheMahabharataMNDutt/page/n1791/mode/2up" rel="nofollow noreferrer">English Translation</a> by M.N. Dutt</p>
</blockquote>
<p><sup>The <a href="https://archive.org/details/Mahabharata_with_Hindi_Translation_-_SD_Satwalekar/07%20Mahabharat%20Drona%20Parva%20-%20SD%20Satwalekar%201927/page/n1277/mode/2up?view=theater" rel="nofollow noreferrer">Hindi</a> Translation by S.D. Satwalekar, suggest he indeed gets the Supreme Abode (whatever that be), or at least Brahmaloka, which is as good as Moksha (of course, <a href="https://hinduism.stackexchange.com/questions/9063/moksha-for-the-soul-of-brahma">at the end of a Mahā-kalpa though</a>). Same conclusive Translation we get from the Mahabharta <a href="https://archive.org/details/mahabharata04ramauoft/page/666/mode/2up?view=theater" rel="nofollow noreferrer">Hindi rendition by Ramanarayanadatta Astri</a>. At least he reaches Brahmaloka as per <a href="https://archive.org/details/mahabharata04ramauoft/page/672/mode/2up" rel="nofollow noreferrer">verse 44 (59 there) & Verse 45 (60 there)</a>.</sup></p>
<br>
<ul>
<li><h3>b. Ādhyātma Rāmāyaṇa :</h3>
</li>
</ul>
<p>Here the great devotee of Śrī Rāma - Śabri, a mendicant, and a bhilliṇī, attains Mokṣa through the grace of Śrī Rāma.</p>
<blockquote>
<p>अध्यात्मरामायणे अरण्यकाण्डम् <br>
॥ दशमः सर्गः ॥</p>
<p>इति रामं समामन्त्र्य प्रविवेश हुताशनम् ।<br> क्षणान्निर्धूय
सकलमविद्याकृतबन्धनम् ।<br> रामप्रसादाच्छबरी मोक्षं प्रापातिदुर्लभम् ॥
<a href="https://sanskritdocuments.org/doc_raama/adhyaatmaRamAra.html" rel="nofollow noreferrer">४१</a> ॥<br></p>
<blockquote>
<p>Making this request to Śrī Rāma, Śabri entered into a well-lit fire. With all shackles of ignorance burnt in a moment, <strong>She (Śabri), by Rāma's grace attained Mokṣa, which is very difficult to attain.</strong></p>
</blockquote>
<p><a href="https://archive.org/details/AdhyatmaRamayanaEnglishTranslation/page/n185/mode/2up" rel="nofollow noreferrer">English Translation</a> by SringarAshrama Publication</p>
</blockquote>
<p><sup>Hindi Translation can be read from <a href="https://archive.org/details/AdhyatmaRamayana/page/n169/mode/2up?view=theater" rel="nofollow noreferrer">here.</a></sup></p>
<hr />
<hr />
<br>
<p>The above is not an "exhaustive list" of all those who got Mokṣa, for there are many others listed across our vast literature, as to who got Mokṣa. Having said that, still Mokṣa is rare, and not just anyone & everyone can attain/acquire/realise it.</p>
|
|
<p>I regularly watch the Bhagavad Geeta on CD, there, Lord Krishna says that the ultimate goal of human life is to attain Moksha, but man is trapped in temptations, attachment, greed and that's why he keeps taking rebirth.</p>
<p>I want to know the exact reference in Bhagavad Geeta where Lord Krishna says that the purpose of human birth is to attain moksha.</p>
<p>Can someone please let me know the exact chapter number, verse number where Lord Krishna says so?</p>
| 50781 | 50740 | 4 | 2 | 50740 | 4 | Where exactly is the Bhagavad Geeta quote that the "ultimate aim of life is to attain moksha" found? | 3 | 50781 | <h2>There's no exact-verbatim verse in the Śrīmad-Bhagavad-Gītā that says "the Ultimate aim of Life is to attain Mokṣa".</h2>
<p>However, indirectly, Mokṣa as "the Ultimate Aim" is implied throughout the Gītā.</p>
<p>Here, I have tried to compile all the verses in my knowledge that talks about Mokṣa or Nirvāṇa, either directly or indirectly:</p>
<h3>1. <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=2&field_nsutra_value=72&htrskd=1&hcchi=1&etsiva=1&etgb=1&etssa=1&etassa=1&etradi=1&etadi=1" rel="nofollow noreferrer">BG. 2.72</a></h3>
<blockquote>
<p>एषा ब्राह्मी स्थितिःपार्थ नैनां प्राप्य विमुह्यति ।
स्थित्वास्यामन्तकालेऽपि <strong>ब्रह्मनिर्वाण</strong>मृच्छति ॥ ७२ ॥</p>
<blockquote>
<p>2.72. This is the Brahmic seat (eternal state), O son of Pritha. Attaining to this, none is deluded. Being established therein, even at
the end of life, one attains to oneness with Brahman.</p>
</blockquote>
</blockquote>
<br>
<h3>2. <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=4&field_nsutra_value=16&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 4.16</a></h3>
<blockquote>
<p>BG. 4.16<br> किं कर्म किमकर्मेति कवयोऽप्यत्र मोहिताः । तत्ते कर्म
प्रवक्ष्यामि यज्ज्ञात्वा <strong>मोक्ष्यसे</strong>ऽशुभात् ॥ १६ ॥</p>
<blockquote>
<p>4.16 What is action? What is inaction? As to this, even the wise are confused. Therefore I shall teach thee such action (the nature of
action and inaction) by knowing which <strong>thou shalt be liberated</strong> from the
evil (of Samsara, the wheel of birth and death).</p>
</blockquote>
</blockquote>
<br>
<h3>3. BG. 5.24-25-26</h3>
<blockquote>
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=5&field_nsutra_value=24&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 5.24</a><br> योऽन्त:सुखोऽन्तरारामस्तथान्तर्ज्योतिरेव य: । स योगी
<strong>ब्रह्मनिर्वाणं</strong> ब्रह्मभूतोऽधिगच्छति ॥ २४ ॥</p>
<blockquote>
<p>5.24. He who is happy within, who rejoices within, and who is illuminated within, that Yogi <strong>attains absolute freedom or Moksha</strong>,
himself becoming Brahman.</p>
</blockquote>
<hr />
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1&&language=dv&field_chapter_value=5&field_nsutra_value=25" rel="nofollow noreferrer">BG. 5.25</a> <br>
लभन्ते <strong>ब्रह्मनिर्वाण</strong>मृषय: क्षीणकल्मषा: । छिन्नद्वैधा
यतात्मान: सर्वभूतहिते रता: ॥ २५ ॥</p>
<blockquote>
<p>5.25. The sages (Rishis) obtain <strong>absolute freedom or Moksha</strong> they whose sins have been destroyed, whose dualities (perception of dualities or
experience of the pairs of opposites) are torn asunder, who are
self-controlled, and intent on the welfare of all beings.</p>
</blockquote>
<hr />
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1&&language=dv&field_chapter_value=5&field_nsutra_value=26" rel="nofollow noreferrer">BG. 5.26</a> <br>कामक्रोधविमुक्तानां यतीनां यतचेतसाम् । अभितो <strong>ब्रह्मनिर्वाणं</strong>
वर्तते विदितात्मनाम् ॥ २६ ॥</p>
<blockquote>
<p>5.26. To the monks who have control over their internal organ, who are free from desire and anger, who have known the Self, there is
absorption in Brahman either way.</p>
</blockquote>
</blockquote>
<br>
<h3>4. <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=5&field_nsutra_value=28&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 5.28</a></h3>
<blockquote>
<p>यतेन्द्रियमनोबुद्धिर्मुनि<strong>र्मोक्षपरायणः</strong>। विगतेच्छाभयक्रोधो यः सदा मुक्त
एव सः ॥ २८ ॥</p>
<blockquote>
<p>5.28. With the senses, the mind, and the intellect (ever) controlled, <strong>having liberation as his supreme goal</strong>, free from desire, fear and
anger the sage is verily liberated forever.</p>
</blockquote>
</blockquote>
<br>
<h3>5. BG. 6.14-15</h3>
<blockquote>
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1&&language=dv&field_chapter_value=6&field_nsutra_value=14" rel="nofollow noreferrer">BG. 6.14</a><br> प्रशान्तात्मा विगतभीर्ब्रह्मचारिव्रते स्थित: । मन:
संयम्य मच्चित्तो युक्त आसीत <strong>मत्पर:</strong> ॥ १४ ॥</p>
<blockquote>
<p>6.14. Being calm-minded, fearless, firm in the vow of celibacy; controlling mind fully; let the master of Yoga remain, fixing his mind
in Me and <strong>having Me [alone] as his supreme goal.</strong></p>
</blockquote>
<hr />
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=6&field_nsutra_value=15&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 6.15</a><br> युञ्जन्नेवं सदात्मानं योगी नियतमानस: । शान्तिं
<strong>निर्वाणपरमां</strong> मत्संस्थामधिगच्छति ॥ १५ ॥</p>
<blockquote>
<p>6.15 Thus always keeping the mind balanced, the Yogi, with the mind controlled, attains to the peace abiding in Me, which <strong>culminates in
liberation</strong>.</p>
</blockquote>
</blockquote>
<br>
<h3>6. BG. 9.1 & 9.28</h3>
<blockquote>
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=9&field_nsutra_value=1&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 9.1</a><br> इदं तु ते गुह्यतमं प्रवक्ष्याम्यनसूयवे । ज्ञानं
विज्ञानसहितं यज्ज्ञात्वा <strong>मोक्ष्यसे</strong>ऽशुभात् ॥ १ ॥</p>
<blockquote>
<p>9.1 The Blessed Lord said I shall now declare to thee who does not cavil, the greatest secret, the knowledge combined with experience
(Self-realisation). Having known this thou shalt be free evil.</p>
</blockquote>
<hr />
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=9&field_nsutra_value=28&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 9.28</a><br> शुभाशुभफलैरेवं <strong>मोक्ष्यसे</strong> कर्मबन्धनै: ।
सन्न्यासयोगयुक्तात्मा विमुक्तो मामुपैष्यसि ॥ २८ ॥ <br></p>
<blockquote>
<p>9.28 Thus shalt thou be freed from the bonds of actions yielding good and evil fruits; with the mind steadfast in the Yoga of renunciation,
and <strong>liberated, thou shalt come unto Me</strong>.</p>
</blockquote>
</blockquote>
<br>
<h3>7. <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=17&field_nsutra_value=25&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 17.25</a></h3>
<blockquote>
<p>तदित्यनभिसन्धाय फलं यज्ञतप:क्रिया: । दानक्रियाश्च विविधा: क्रियन्ते
<strong>मोक्षकाङ्क्षिभि:</strong> ॥ २५ ॥</p>
<blockquote>
<p>17.25 Uttering Tat, without aiming at the fruits, are the acts of sacrifice and austerity and the various acts of gift performed by
<strong>the seekers of liberation</strong>.</p>
</blockquote>
</blockquote>
<br>
<h3>8. BG. 18.30 & 18.66</h3>
<blockquote>
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=18&field_nsutra_value=30&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 18.30</a><br> प्रवृत्तिं च निवृत्तिं च कार्याकार्ये भयाभये ।
बन्धं <strong>मोक्षं</strong> च या वेत्ति बुद्धि: सा पार्थ सात्त्विकी ॥ ३० ॥</p>
<p>18.30 The intellect which knows the path of work and renunciation, what ought to be done and what ought not to be done, fear and
fearlessness, bondage and <strong>liberation</strong> that intellect is Sattvic
(pure), O Arjun</p>
<hr />
<p><a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=18&field_nsutra_value=66&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 18.66</a><br> सर्वधर्मान्परित्यज्य मामेकं शरणं व्रज । अहं त्वां
सर्वपापेभ्यो <strong>मोक्षयिष्यामि</strong> मा शुच: ॥ ६६ ॥</p>
<blockquote>
<p>18.66 Abandoning all duties, take refuge in Me alone: <strong>I will liberate thee</strong> from all sins; grieve not.</p>
</blockquote>
<p><em>All the English Translations by <a href="https://www.dlshq.org/download/bhagavad-gita/" rel="nofollow noreferrer">Swami Sivananda</a> (Divine Life Society)</em>.</p>
</blockquote>
<br>
<hr />
<h2>Conclusion:</h2>
<ul>
<li><p>So, we can see that although the exact verbatim is not found in the Gītā, however, the implication is clear on Mokṣa as the Supreme Goal of Human life.</p>
</li>
<li><h5>Specifically, the verses BG. 5.28 & 6.14-15 underlines such an idea quite strongly.</h5>
</li>
<li><p>The idea of "Liberation" may also be found in <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=2&field_nsutra_value=51&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 2.51</a>, <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=5&field_nsutra_value=2&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG 5.2</a>, <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=5&field_nsutra_value=17&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG 5.17</a>, <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=7&field_nsutra_value=14&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG. 7.14</a>, <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=7&field_nsutra_value=29&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG 7.29</a>, <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=16&field_nsutra_value=5&htrskd=1&hcchi=1&ecsiva=1&etsiva=1&etpurohit=1&etgb=1&setgb=1&etssa=1&etassa=1&etradi=1&etadi=1&choose=1" rel="nofollow noreferrer">BG 16.5</a>, etc.</p>
</li>
</ul>
|
|
<p>Vedas have many verses which support killing of animals in sacrifice , then why does Hinduism generally consider eating non-veg food to be wrong ?</p>
<p>Also there is one Nishad caste in Hinduism whose job is to kill fish , then why such a caste exist ? Why their caste occupation requires them to kill animals , if it is a sin.</p>
| 50749 | 50746 | 7 | 2 | 50746 | 8 | Vedic texts contain verses that support animal sacrifice , then why does Hinduism generally consider eating non-veg to be sin? | 3 | 50749 | <p>Sacrificial killing is allowed and it is regarded as non-killing (Ahimsa) unanimously in all scriptures. So such a killing is not a sin. Therefore, Vedas permitting animal sacrifices doesn't automatically allow all forms of meat eating (like outside of Vedic sacrifice).
See the verses given below:</p>
<blockquote>
<p>Manu smriti 5.39. Svayambhu (the Self-existent) himself created
animals for the sake of sacrifices; sacrifices (have been instituted)
for the good of this whole (world); hence the slaughtering (of beasts)
for sacrifices is not slaughtering (in the ordinary sense of the
word).</p>
<p>5.40. Herbs, trees, cattle, birds, and (other) animals that have been destroyed for sacrifices, receive (being reborn) higher existences.</p>
<p>5.42. A twice-born man who, knowing the true meaning of the Veda, slays an animal for these purposes, causes both himself and the animal
to enter a most blessed state.</p>
<p>5.32. He who eats meat, when he honours the gods and manes, commits no sin, whether he has bought it, or himself has killed (the animal), or
has received it as a present from others.</p>
<p>5.35. But a man who, being duly engaged (to officiate or to dine at a sacred rite), refuses to eat meat, becomes after death an animal
during twenty-one existences.</p>
</blockquote>
<br>
<blockquote>
<p>57-61. Janaka said :-- “The killing of animals in a sacrificial
ceremony is not killing; it is known as Ahimsâ; for that himsâ is not
from any selfish attachment; therefore when there is no such sacrifice
and the animals are killed out of selfish attachment, then that is
real himsâ; there is no other opinion in this. Smoke arises from a
fire when fuels are placed in it; and smoke is not seen when no fuel
is added. So, O Munisattama! The himsâ, as prescribed in the Vedas, is
free from all blemishes, selfish attachment, etc., and therefore it is
unblameable. So it follows the himsâ committed by persons attached to
objects, is the real himsâ; that can be blamed, but the himsâ of those
persons who have no desires is not that sort of himsâ. Therefore the
learned men that know the Vedas declare that the himsâ done by the
dispassionate persons, with their hearts free from egoism, is no himsâ
done at all</p>
<p><strong>Devi Bhagavatam; Book 1; Chapter 18</strong></p>
</blockquote>
<br>
<p>Generally, Hinduism recommends abstaining from eating meat because it brings great merits as said in the following verse:</p>
<blockquote>
<p>Manu 5.56. There is no sin in eating meat, in (drinking) spirituous
liquor, and in carnal intercourse, for that is the natural way of
created beings, <strong>but abstention brings great rewards.</strong></p>
</blockquote>
|
|
<p>I want to know scriptural verses which glorifies satsang and saints.</p>
| 50808 | 50790 | 2 | 2 | 50790 | 2 | What is importance of satsang according to various scriptures? | 3 | 50808 | <p>The importance of satsaṅga (सत्संग) is also underlined in the Śrīmad-Bhāgavatam Purāṇa and Śrī Rāmacaritamānasa, besides other scriptures.</p>
<h2>1. Śrīmad-Bhāgavatam</h2>
<p>Kapila Muni outlines the importance of Saints and Satsaṅga (सत्सङ्ग) to his mother, Devahūti in a discourse popularly known as the Kapila Gītā or the Kapila-Upadeśam.</p>
<blockquote>
<p><a href="https://vedabase.io/en/library/sb/3/25/24/" rel="nofollow noreferrer">ŚB 3.25.24</a><br><br> त एते साधव: साध्वि सर्वसङ्गविवर्जिता: ।<br>
सङ्गस्तेष्वथ ते प्रार्थ्य: सङ्गदोषहरा हि ते ॥ २४ ॥<br></p>
<blockquote>
<ol start="24">
<li>Oh pious Lady, <strong>there are the saints who have dissociated themselves from all attachments. Hence association with such deserves
to be sought by you. (You should associate yourself with them) as they
remove the evil of attachment (to worldly objects).</strong></li>
</ol>
</blockquote>
<hr />
<br>
<p><a href="https://vedabase.io/en/library/sb/3/25/25/" rel="nofollow noreferrer">ŚB 3.25.25</a> <br><br>
सतां प्रसङ्गान्मम वीर्यसंविदो भवन्ति हृत्कर्णरसायना: कथा: ।<br>
तज्जोषणादाश्वपवर्गवर्त्मनि श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥ २५ ॥<br></p>
<blockquote>
<ol start="25">
<li><strong>In association with saints, there are (discussions about my) stories which give proper and complete knowledge about my power and
which are pleasant to the ears and the heart. By serving (listening
to) them, there will soon develop intense faith in, love for and
devotion to Hari—which is the path that leads to Liberation.</strong></li>
</ol>
</blockquote>
<hr />
<br>
<p><a href="https://vedabase.io/en/library/sb/3/25/26/" rel="nofollow noreferrer">ŚB 3.25.26</a><br><br> भक्त्या पुमाञ्जातविराग ऐन्द्रियाद्
दृष्टश्रुतान्मद्रचनानुचिन्तया ।<br> चित्तस्य यत्तो ग्रहणे योगयुक्तो
यतिष्यते ऋजुभिर्योगमार्गै: ॥ २६ ॥<br></p>
<blockquote>
<ol start="26">
<li><strong>Due to devotion generated by contemplation of my sportive work (viz. the creation, maintenance and destruction of the universe), a
man gets disgusted with the pleasures of senses and to the objects
seen (in this world) and to those reported (available in the world
beyond). Being alert, and by practising Yoga, he tries to control
his mind by easy and straight courses of bhakti Yoga.</strong></li>
</ol>
</blockquote>
<p><a href="https://archive.org/details/BhagavataPuranaMotilalEnglish/page/n367/mode/2up?view=theater" rel="nofollow noreferrer">English Translation</a> by Motilal Banarsidass Publications</p>
</blockquote>
<br>
<p>So, we observe that from the satsaṅga with the saints and devotees of god, one slowly becomes disillusioned from the ill-effects of Māyā - like attachments, desires, etc., and they ultimately develop intense faith and devotion, and thereby Liberation.</p>
<hr />
<br>
<h2>2. Śrī Rāmacaritamānasa</h2>
<p>Goswami Tulsidas explains in great detail in the Bāla-Kāṇḍa, the importance, and results of being in the company of 'Holy-Sattvika people'.</p>
<blockquote>
<p><a href="https://www.ramcharitmanas.iitk.ac.in/content/113" rel="nofollow noreferrer">1.1.3</a></p>
<p>चौपाई <br><br> मज्जन फल पेखिअ ततकाला। काक होहिं पिक बकउ मराला ॥<br>
सुनि आचरज करै जनि कोई। सतसंगति महिमा नहिं गोई ॥<br> बालमीक नारद
घटजोनी। निज निज मुखनि कही निज होनी ॥<br> जलचर थलचर नभचर नाना। जे जड़
चेतन जीव जहाना ॥<br> मति कीरति गति भूति भलाई। जब जेहिं जतन जहाँ जेहिं
पाई ॥<br> सो जानब सतसंग प्रभाऊ। लोकहुँ बेद न आन उपाऊ ॥<br> बिनु सतसंग
बिबेक न होई। राम कृपा बिनु सुलभ न सोई ॥<br> सतसंगत मुद मंगल मूला। सोइ
फल सिधि सब साधन फूला ॥<br> सठ सुधरहिं सतसंगति पाई। पारस परस कुधात
सुहाई ॥<br>
बिधि बस सुजन कुसंगत परहीं। फनि मनि सम निज गुन अनुसरहीं ॥<br>
बिधि हरि हर कबि कोबिद बानी। कहत साधु महिमा सकुचानी ॥<br>
सो मो सन कहि जात न कैसें। साक बनिक मनि गुन गन जैसें ॥<br></p>
<blockquote>
<p>The result of dipping into the sacred waters of this king of holy
places is instantly perceived: crows turn into cuckoos and herons into
swans. Let no one marvel to hear this; <strong>the glory of contact with
saints is no secret. Vālmikī , Nārada and Agastya, who were born of a
pitcher, have related the story of their birth and transformation with
their own lips. Of the various creatures, both animate and inanimate,
living in this world, whether in water or on land or in the air,
whoever has ever attained wisdom, glory, salvation, material
prosperity or welfare anywhere and by any means whatsoever, know it to
be the result of association with holy men; there is no other means
either in the world or in the Vedas. Wisdom dawns not without
association with saints</strong> and such association cannot be easily had
without the grace of Śrī Rāma. <strong>Contact with noble souls is the root of
joy and blessings; it constitutes the very fruit and fulfilment of all
endeavours, whereas all other practices are blossoms as it were.
Through contact with the virtuous even the wicked get reformed</strong>, just
as a base metal is transmuted by the touch of the philosopher’s stone.
On the other hand, if by mischance good men fall into evil company,
they maintain their noble character like the gem on the hood of a
serpent. Even the speech of deities like Brahmā, Viṣṇu, Śiva poets
and men of wisdom falters in depicting the glory of pious souls. Much
less can it be described by me, even as a dealer in vegetables finds
himself incapable of expatiating on the qualities of gems.</p>
</blockquote>
<p><a href="https://archive.org/details/RamcharitmanasGitapressEnglish/page/n23/mode/2up" rel="nofollow noreferrer">English Translation</a> by Gita Press Gorakhpur</p>
</blockquote>
<br>
<hr />
<br>
<p>So, the importance of saints, satsanga has been outlined. The greatest example of 'the positive effects of the satsaṅga', in my opinion, is Devaṛṣi Nārada, who was the son of a maid-servant in his previous incarnation and even as a child came in touch with holy men, who imparted him the highest wisdom and made him a real devotee by their very contact. In his next birth, he appeared as a mind-born son of Brahma. The Story is found in <a href="https://vedabase.io/en/library/sb/1/6/" rel="nofollow noreferrer">Śrīmad-Bhāgavatam 1.6</a>.</p>
|
|
<p>Which Chakra is associated with which Hindu God?</p>
<p>Please use the current Hindu Gods, and not only the Vedic ones.</p>
| 50836 | 50807 | 8 | 2 | 50807 | 3 | Gods and respective Chakra | 3 | 50836 | <p>The bottom 6 chakras are related to Maa Shakti and the 7th upper chakra is related to Lord Shiva. When Kundalini awakens Shakti rises from mooldhara chakra through Sushuma naadi and then she pierces 3 knots or granthis viz., Brahma Granthi near muldhara chakra (anus), Vishnu Granthi near anagata chakra (heart) and Rudra Granthi near ajna chakra (the junction of eyebrows) and thus reached Sahasrara Chakra and meet Lord Shiva there. And the union of Shiv-Shakti gives the yogi immortality or moksha. Let me cite some verses regarding the yoga and pranayama.:</p>
<blockquote>
<p>“deha.n shivaalayaM prokta.n siddhida.n sarvadehinaam.h |” (Yogashikha Upanishad 1:168)</p>
<p>“For all those who have a body, their body is the temple of Shiva. It gives them siddhi (fulfillment of yogic goal viz. salvation)”.</p>
</blockquote>
<blockquote>
<p>“mUlAdhArAdiShaTchakra.n shaktisthAnamudIritam.h |
kaNThAdupari mUrdhAnta.n shAMbhava.n sthAnamuchyate |” (Varaha Upanishad 5:53)</p>
<p>“The six Chakras beginning with Muladhara are said to be the seat of Sakti (Goddess). From the neck to the top of the head is said to be the seat of Sambhu (Shiva)”.</p>
</blockquote>
<blockquote>
<p>“nADInAmAshrayaH piNDo nADyaH prANasya chAshrayaH |
jIvasya nilayaH prANo jIvo ha.nsasya chAshrayaH |” (Varaha Upanishad 5:54)</p>
<p>“To the Nadis, the body is the support (or vehicle); to Prana, the Nadis are the support; to Jiva, Prana is the dwelling place; to Hamsa, Jiva is the support”.</p>
</blockquote>
<blockquote>
<p>“ha.nsaH shakteradhiShThAna.n charAcharamida.n jagat.h |
nirvikalpaH prasannAtmA prANAyA.n samabhyaset.h |” (Varaha Upanishad 5:55)</p>
<p>“To Sakti, Hamsa is the seat and the locomotive and fixed universe. Being without distraction and of a calm mind, one should practise Pranayama”.</p>
</blockquote>
<blockquote>
<p>“kumbhena kumbhayetkumbha.n tadantasthaH para.n shivam.h |
punarAsphAlayedadya susthira.n kaNThamudrayA |” (Varaha Upanishad 5:60)</p>
<p>“It is only through Kumbhaka that Kumbhaka should be firmly mastered. Within it is Parama-Shiva. That (Vayu) which is non-motionless should be shaken again through Kantha-Mudra (throat-posture)”.</p>
</blockquote>
<blockquote>
<p>“prakR^ityashhTakaruupa.n cha sthaana.n gachchhati kuNDalii |
kroDiikR^itya shiva.n yaati kroDiikR^itya viliiyate |” (YogaKundalini Upanishad 1:74)</p>
<p>“Kundalini assumes the eight forms of Prakriti (matter) and attains Shiva by encircling him and dissolves itself in Shiva”.</p>
</blockquote>
<blockquote>
<p>“rudragranthi.n cha bhittvaiva kamalaani bhinatti shhaT.h |
sahasrakamale shaktiH shivena saha modate
saivaavasthaa paraa j~neyaa saiva nirvR^itikaariNii iti |” (YogaKundalini Upanishad 1:86)</p>
<p>“Then it pierces Rudragranthi, after that, (all) the six lotuses (or plexuses). Then Sakti is happy with Shiva in Sahasrara Kamala (1000 lotuses seat or pineal gland). This should be known as the highest Avastha (state) and it alone is the giver of final beatitude (Kaivalya / Sayujya Moksham)”.</p>
</blockquote>
<p>I hope this clarifies your queries.</p>
|
|
<p>I want to know whether</p>
<ol>
<li>Lord Krishna was a realized person but at birth born like us normal creatures (because he says many times that=<em>he was aware of the divine nature of the soul and his previous births, but Arjuna was not-so is he referring to him being a normal human and then getting enlightened or enlightened by birth</em></li>
</ol>
<p>or</p>
<ol start="2">
<li><p>Lord Krishna was aware of his divine nature and was God descended directly.
Also then, did Lord Vishnu disappear from his abode and appear on Earth, or did Lord Narayana divide himself into one for his abode and one for Earth?</p>
</li>
<li><p>Who is the "I" in the Gita? Krishna as in himself descended in his body or the soul?</p>
</li>
</ol>
| 50971 | 50970 | 4 | 2 | 50970 | 3 | On the nature of Krishna | 3 | 50971 | <p>Krishna was already a "realized". He's the ever-realized for he's Vishnu himself, or Krishna (of Goloka) himself.</p>
<p>This is what he says in the Śrīmad-Bhāgavatam Purāṇa when he "departs" from his mortal coils when hit by the hunter Jarā.</p>
<blockquote>
<p><a href="https://vedabase.io/en/library/sb/11/30/39/" rel="nofollow noreferrer">ŚB 11.30.39</a></p>
<p>श्रीभगवानुवाच</p>
<p>मा भैर्जरे त्वमुत्तिष्ठ काम एष कृतो हि मे । याहि त्वं मदनुज्ञात:
स्वर्गं सुकृतिनां पदम् ॥ ३९ ॥</p>
<blockquote>
<p>Sri Krishna said: My dear Jarā, do not fear. Please get up. <strong>What has
been done is actually My own desire.</strong> With My permission, go now to the
abode of the pious, the spiritual world.</p>
</blockquote>
</blockquote>
<ul>
<li><p>So the answer to your question 1 & 2(a) is, he was a realized person.</p>
</li>
<li><p>As regards question 2(b) Vishnu being present in his abode, when he descended as Krishna, yes. He was very much present in the Svetadvipa - Ksheer Sagara, as we can see in this excerpt from Śrīmad-Bhāgavatam Purāṇa where Krishna (along with Arjuna) meets Vishnu.</p>
</li>
</ul>
<blockquote>
<p><a href="https://vedabase.io/en/library/sb/10/89/57/" rel="nofollow noreferrer">ŚB 10.89.57</a></p>
<p>ववन्द आत्मानमनन्तमच्युतो जिष्णुश्च तद्दर्शनजातसाध्वस: । तावाह भूमा
परमेष्ठिनां प्रभु- र्बद्धाञ्जली सस्मितमूर्जया गिरा ॥ ५७ ॥</p>
<blockquote>
<p><strong>Lord Kṛṣṇa offered homage to Himself in this boundless form, and
Arjuna, astonished at the sight of Lord Mahā-Viṣṇu,</strong> bowed down as
well. Then, as the two of them stood before Him with joined palms, the
almighty Mahā-Viṣṇu, supreme master of all rulers of the universe,
smiled and spoke to them in a voice full of solemn authority.</p>
</blockquote>
</blockquote>
<br>
<p>Further,</p>
<ul>
<li>For question 3, it's well established that Krishna is Vishnu himself, and/ or the Original person of the Spiritual Goloka.</li>
</ul>
<p>For the "I" in Gita, refer these -</p>
<ul>
<li><p><a href="https://hinduism.stackexchange.com/questions/30278/is-there-any-reference-that-krishna-was-connected-to-brahman-while-speaking-gita">Is there any reference that Krishna was connected to Brahman while speaking Gita?</a></p>
</li>
<li><p><a href="https://hinduism.stackexchange.com/questions/18332/according-to-bhagvad-gita-lord-krishna-is-the-ultimate-god-so-why-are-there-ot/18335#18335">According to Bhagvad Gita, Lord Krishna is the ultimate God. So why are there other beliefs in Hinduism?</a></p>
</li>
</ul>
|
|
<p>Shiva Purana mentions a story in shows an argument between Vishnu and Brahma on who is superior, Then Shiva resolves the dispute by taking the form of an infinite light which expands on both sides, Now my question is Brahma who has Ramayana in his Satya loka and himself being originated from Vishnu's navel, How could he ever argue with Vishnu regarding Superiority, As a divine being doesn't he know Vishnu is superior, How could he argue and what was the reason stated by him for arguing?</p>
<p>P.S -> I don't know the complete Shiva Purana, I have heard the story from my elders so any help is appreciated</p>
| 51312 | 51306 | 5 | 2 | 51306 | 4 | Regarding a story in Shiva Purana | 3 | 51312 | <p>Yes.
In that kalpa when this incident happened, Lord Brahma emerged from lord Vishnu but was under the maya(illusion) of Lord Shiva and hence he argued with lord Vishnu over superiority.</p>
<blockquote>
<p>20-21. At the sight of that beautiful form I was struck with wonder.
On seeing the four-armed Nārāyaṇa, shining like Kāla, of golden hue,
the immanent soul of all in that form, of large arms depicting the Sat
and Asat in Himself I became delighted.</p>
<ol start="22">
<li><strong>Deluded by the illusion of Śiva, the sportive lord, I could not recognise my progenitor in him.</strong> I addressed him with delight.</li>
</ol>
</blockquote>
<p>There is one interesting thing to notice here. Lord Vishnu says this to Lord Brahma when he argues with him.</p>
<blockquote>
<p>Viṣṇu said:— “I know you as the creator of the world. For the sake of
creation and support you are descended from my undecaying limbs. You
have forgotten me, who am a lord of universe, abiding in waters the
salubrious, the supreme soul, invoked by many, praised by many,
All-pervasive, imperishable, ruler, the source and origin of universe,
the longarmed and the ommipresent lord. There is no doubt in this that
you are born of the lotus from my umbilicus.</p>
<p><strong>36. “Of course, it is not your fault. I have exercised my power of illusion over you. O four-faced one, listen to the truth. I am the
lord of all Gods.</strong></p>
</blockquote>
<p>Now here, one may argue that Lord Brahma was also under the maya of lord Hari.
But this is not the case, we also need to notice the last line of the sentence which Lord Vishnu spoke.</p>
<blockquote>
<p>I am the lord of all Gods.</p>
</blockquote>
<p>Now, this line makes it clear that he was also under the influence of Maya of someone.
We come to see in the later part that the whole time this incident was going on, lord Vishnu was also under the maya of Lord Shiva.</p>
<p>When lord Brahma and Vishnu were not able to figure out the end of the linga, they bowed to Lord Maheshwara.</p>
<blockquote>
<p>62.From a desire to know its top as quickly as possible I exerted myself and was exhausted. Unable to see the top I came down after some time.</p>
<ol start="63">
<li><p>Similarly, lord Viṣṇu, the lotus-eyed, too became weary. Appearing like the lord of everything in his huge body he too rose up.</p>
</li>
<li><p>As soon as he came up, we bowed to Śiva again and again. He stood aside with a gloomy mind <strong>as he too was deluded by the illusion of
Śiva.</strong></p>
</li>
<li><p>We bowed down to Liṅga at His back, sides and in front. He mused within himself “What can this be?”</p>
</li>
</ol>
</blockquote>
<p>Also, this line makes it clear ever further.</p>
<blockquote>
<p><strong>Thus performing obeisance and prayer to quell our earlier pride,</strong> O
foremost of sages, we spent a hundred autumns therein.</p>
</blockquote>
<p>So, in a nutshell, the answer to your question is as follows:</p>
<p>Lord Brahma was under the illusion of Lord Shiva and hence argued with Lord Vishnu.</p>
<p>Source used: <a href="https://Chapter%207%20of%20Shristi%20Khanda%20of%20Rudra%20Samhita%20-%20The%20dispute%20between%20Lord%20Brahma%20and%20Lord%20Vishnu" rel="nofollow noreferrer">Rudra Samhita - Shrishi Khanda - Chapter 7 - The dispute between lord Brahma and Lord Vishnu</a></p>
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<p>Is this really a true statement? After the supreme court verdict on prostitution. I read in newspaper referring to Vashishta as prostitute's son and today I read an article claiming the same.</p>
<blockquote>
<p>Many ancient sages and rishis also came from humble backgrounds.
Parasurama was a Brahmin by birth but a warrior by profession.
Vishwamitra was a warrior by birth but practiced austerities like a
brahmins and became a great rishi. Sage Parashar, the famous law
giver, was the son of an outcaste (chandala). <strong>Rishi Vashishta was
born to a prostitute,</strong> while sage Vyasa, the original author of the
Mahabharata, was born to a fisherwoman. Rishi Valmiki the original
composer of Ramayana came from a tribal family of traditional hunters.
Some composers of the Vedic and Upanishadic hymns belonged to either
lower castes or mixed castes. Satyakama Jabala was born to a
prostitute who could not tell him who his father was. Karna, the
famous character from the Mahabharata was brought up by low caste
family, while Drona, the teacher of the Pandavas, was a Brahmin by
caste but excelled in marital arts.</p>
</blockquote>
<p>Are there any Vedas or scripts claiming same?</p>
| 51697 | 51696 | 5 | 2 | 51696 | 4 | Was Rishi Vashishta born to a prostitute? | 3 | 51697 | <blockquote>
<p>उ॒तासि॑ मैत्रावरु॒णो व॑सिष्ठो॒र्वश्या॑ ब्रह्म॒न्मन॒सोऽधि॑ जा॒तः ।
द्र॒प्सं स्क॒न्नं ब्रह्म॑णा॒ दैव्ये॑न॒ विश्वे॑ दे॒वाः पुष्क॑रे
त्वाददन्त ॥</p>
<p>Verily, Vasiṣṭha you are the son of Mitra and Varuṇa, born, Brahmā, of the will of Urvaśī, after thes eminal effusion; all the gods have sustained you, (endowed) with celestial and Vedic vigour in the lake.</p>
<p>7.33.11</p>
<p>स प्र॑के॒त उ॒भय॑स्य प्रवि॒द्वान्त्स॒हस्र॑दान उ॒त वा॒ सदा॑नः । य॒मेन॑ त॒तं प॑रि॒धिं व॑यि॒ष्यन्न॑प्स॒रस॒: परि॑ जज्ञे॒ वसि॑ष्ठः ॥</p>
<p>He, the sage, cognizant of both worlds, was the donor of thousands; he was verily donation; wearing the vesture spread spread by Yama, Vasiṣṭha was born of the Apsaras.</p>
<p>7.33.12</p>
<p>स॒त्रे ह॑ जा॒तावि॑षि॒ता नमो॑भिः कु॒म्भे रेत॑: सिषिचतुः समा॒नम् । ततो॑ ह॒ मान॒ उदि॑याय॒ मध्या॒त्ततो॑ जा॒तमृषि॑माहु॒र्वसि॑ष्ठम् ॥</p>
<p>Consecrated for the sacrifice, propitiated by praises, they, Mitra and Varuṇa, poured a commone effusion into the water-jar, from the midst of which Māna arose, and from which also, they say, Vasiṣṭha was born.</p>
<p>7.33.13</p>
</blockquote>
<p>Rig Veda Mandala 7, Sukta 33, Mantras 11-13 state that Vasishta's mother was Urvashi, and his fathers were Mitra-Varuna who poured their seminal fluid into a water pot, from which Vasishta came.</p>
<p>Urvashi was an Apsara (A celestial nymph). They are dancers in Indra's court. They are married to the Gandharvas.</p>
<p>There are stories of Apsaras seducing Rishis like Vishwamitra. But they didn't do it for reasons of lust. We can't call them Prostitutes.</p>
<p>Please correct me if I am wrong.</p>
|
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<p>The separation of Church (Religious Bodies) and State (Government and Administrative Bodies) is an important <a href="https://en.m.wikipedia.org/wiki/Separation_of_church_and_state" rel="nofollow noreferrer">concept</a> in modern politics.</p>
<p>Christians love to quote <a href="https://www.biblegateway.com/passage/?search=Matthew%2022%3A21&version=NRSVUE" rel="nofollow noreferrer">Matthew 22:21</a></p>
<blockquote>
<p>“Give therefore to Caesar the things that are Caesar’s and to God the
things that are God’s.”</p>
</blockquote>
<p>and some of them try to imply that theirs was the first and only old religion where the concept of separation of Church and State finds this explicit mention.</p>
<p>Do we find the concept of separation of Church and State in any Hindu scriptures? Is it encoded in Smritis or Puranas where it says King should not discriminate when treating people of different faith or Mathas? I know this is the default in Indian kingdoms where people of different sects and even non Vedic religions lived peacefully. But is it explicitly mentioned anywhere when in saying about Raja Dharma.</p>
| 51972 | 51957 | 2 | 2 | 51957 | 2 | Separation of the Church and State in Hinduism | 3 | 51972 | <p>This question can't be answered since Hinduism has no church. However, if this is a question about how a King should behave towards his subjects then it can be answered.</p>
<p><strong>King must not be a tyrant</strong></p>
<blockquote>
<p>O king, thou shalt not swerve from virtue. Those men only, O
Yudhishthira, whose practices resemble those of robbers, cause a king
by their counsels to take to a career of war and victory. That king
who, guided by considerations of place and time and moved by an
understanding dependent on the scriptures, pardons even a number of
robbers, incurs no sin. That king who, realising his tribute of a
sixth, doth not protect his kingdom, taketh a fourth part of the sins
of his kingdom. Listen also to that by which a king may not swerve
from virtue. By transgressing the scriptures (one incurs sin), while
by obeying them one may live fearlessly. <strong>That king who, guided by an
understanding based upon the scriptures and disregarding lust and
wrath, behaves impartially, like a father, towards all his subjects,
never incurs sin.</strong> O thou of great splendour, if a king, afflicted by
destiny, fails to accomplish an act which he should, such failure
would not be called a trespass. By force and policy should the king
put down his foes. He must not suffer sin to be perpetrated in his
kingdom but should cause virtue to be practised. Brave men, those that
are respectable in their practices, they that are virtuous in their
acts, they that are possessed of learning, O Yudhishthira, Brahmanas
conversant with Vedic texts and rites, and men of wealth, should
especially be protected. In determining suits and accomplishing
religious acts, they that are possessed of great learning should alone
be employed. A prudent king will never repose his confidence upon one
individual, however accomplished. <strong>That king who does not protect his
subjects, whose passions are ungovernable, who is full of vanity, who
is stained with haughtiness and malice, incurs sin and earns the
reproach of tyranny.</strong> If the subjects of a king, O monarch, waste away
from want of protection and are afflicted by the gods and ground down
by robbers, the sin of all this stains the king himself. There is no
sin, O Yudhishthira, in doing an act with heartiness, after full
deliberation, and consultation with men capable of offering good
advice. Our tasks fail or succeed through destiny. If exertion,
however, be applied, sin would not touch the king.</p>
</blockquote>
<p><strong>Mahabharata Santi Parva Section XXIV</strong></p>
<p><strong>Maintenance of Social Harmony duty of a King</strong></p>
<blockquote>
<p>"Vyasa said, 'O thou of eyes like lotus petals, the protection of
subjects is the duty of kings. Those men that are always observant of
duty regard duty to be all powerful. Do thou, therefore, O king, walk
in the steps of thy ancestors. With. Brahmanas, penances are a duty.
This is the eternal ordinance of the Vedas. Penances, therefore, O
bull of Bharata's race, constitute the eternal duty of Brahmanas. A
Kshatriya is the protector of all persons in respect of their duties.
That man who, addicted to earthly possessions, transgresses
wholesome restraints, that offender against social harmony, should be
chastised with a strong hand. That insensate person who seeks to
transgress authority, be he an attendant, a son, or even a saint,
indeed,--all men of such sinful nature, should by every means be
chastised or even killed. That king who conducts himself otherwise
incurs sin. He who does not protect morality when it is being
disregarded is himself a trespasser against morality. The Kauravas
were trespassers against morality. They have, with their followers,
been slain by thee. Thou hast been observant of the duties of thy own
order. Why then, O son of Pandu, dost thou indulge in such grief? The
king should slay those that deserve death, make gifts to persons
deserving of charity, and protect his subjects according to the
ordinance.'</p>
</blockquote>
<p><strong>Mahabharata Santi Parva Section XXXII</strong></p>
<p><strong>A tyranical King should be overthrown</strong></p>
<blockquote>
<p>For fear of anarchy, Vena was made king, though he was not fit for it.
Now that king himself has become the source of fear for the people.
How can we secure the good of all beings?</p>
</blockquote>
<p><strong>Srimad Bhagavata Purana IV.14.9</strong></p>
<blockquote>
<p>A King will attain to joy in this world and the next, if he protects
his subjects from oppressive officers and thieves, and collects taxes
in accordance with the scriptural law.</p>
</blockquote>
<p><strong>Srimad Bhagavata Purana IV.14.17</strong></p>
<blockquote>
<p>Vena said: In the king is present all the Devas like Vishnu, Siva,
Brahma, Indra, Soma, Agni, Varuna and all others who are supposed to
bless and punish mortals. In fact, the king is the embodiment of all
the Devas. Therefore, O Brahmanas, without further ado, offer your
worship to me, the King. Pay my taxes without stinginess. Who is there
to be adored other than myself?</p>
</blockquote>
<p><strong>Srimad Bhagavata Purana IV.14.26-28</strong></p>
<blockquote>
<p>When the Rishis were moreover insulted by the <strong>pretentious scholarship
of Vena,</strong> and when they found that their noble prayer for the welfare
of the world as a whole was rejected, their anger was aroused, and
they said: <strong>Let him be destroyed, let him perish. He is by nature a
perverted monster. To let him live is to allow the worlds to be
reduced to ashes. An evil person like him deserves not to sit on the
throne.</strong></p>
</blockquote>
<p><strong>Srimad Bhagavata Purana IV.14.30-32</strong></p>
<p><strong>King gets merits or demerits</strong></p>
<blockquote>
<p>The King derives his highest good by protecting his people. A King who
protects his people well, will derive one-sixth of the merits of his
subjects in the life hereafter. But a King who collects taxes from
people without administering their affairs properly, will lose all the
merits to his credit and will inherit the sins of his people to boot.</p>
</blockquote>
<p><strong>Srimad Bhagavata Purana iV.20.14</strong></p>
<p><strong>Finally there is the issue of how people not belonging to the King's spiritual community should be treated.</strong></p>
<p>The answer to that is given by the shloka given below.</p>
<blockquote>
<p><strong>If a holy act is against the interest of other members of the society,
it should not be practiced.</strong> It is Dharma which is the source of Artha
and even of Kama.</p>
</blockquote>
<p><strong>Kurma Purana I.2.54</strong></p>
<p>The King should not favor his own spiritual system and not do anything that harms the interest of people belonging to other spiritual systems.</p>
|
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<p>In general, by calling "bhagwan", we refer God only and by "bhakta", we refer Devotees only. Is there any esoteric meaning to these terms which goes beyond general understanding? Does any scripture have these in details?</p>
| 52052 | 52039 | 5 | 2 | 52039 | 3 | Esoteric meaning of bhagwan and bhakta | 3 | 52052 | <p>Although Aphorisms of Narada Bhakti sutras define Bhakti, Bhakta is only known in perspective, of its summary -</p>
<blockquote>
<p>Narada says in Narada Bhakti sutra that Bhakti is supreme love of God. God is the Indwelling Self of all living beings in this world. Thus love of God means love of all creatures, who are all His manifestations. <strong>A Bhakta is thus one who does not separate religious and secular activities, but considers all of them as service of God.A person who looks upon every action, whether religious or secular, as worship of God will act without selfishness and will not harm others in any way</strong><br/><em><a href="https://sanskritdocuments.org/sites/snsastri/index.html" rel="nofollow noreferrer">Sri. SN . Sastri</a>(summary NaradaBhaktiSutras)</em></p>
</blockquote>
<p><strong>Gradation of Bhaktas according to Srimad Bhagavad Puran 9.2.45 -47</strong></p>
<blockquote>
<p><strong>Bhaagavatottama,</strong> is: "He who sees himself in all creatures and all creatures in his own self. <br/><br/>The second category of devotees is: "He who cherishes love for the Lord, is friendly towards other devotees, compassionate towards the ignorant and does not harbour any enmity even towards those inimical to him".<br/><br/>The last category of devotees is: "He who worships the Lord with faith in an image, but does not serve His devotees or other beings". <br/><br/>
Prahlada says in the Bhagavata purana 7.10.4 that a person who worships God expecting some worldly benefit in return is not a devotee at all, but only a trader.<br/><br/><em>Sri. SN . Sastri</em></p>
</blockquote>
<p><strong>Four kinds of Bhaktas according to <a href="https://www.gitasupersite.iitk.ac.in/srimad?language=dv&field_chapter_value=7&field_nsutra_value=16&etsiva=1&etadi=1" rel="nofollow noreferrer">BG 7.16</a> are</strong> Artharthi(the self-interested),Jijnasu (the seeker after knowledge),Arti(the afflicted) Jnani(Wise)</p>
<p><strong>Definition of Bhakti according to Narada Bhakti Sutras</strong></p>
<blockquote>
<p><strong>sā tv asmin parama-prema-rūpā<br/>
It is of the form of Supreme Love to
wards God.</strong><br/>
The term Bhakti comes from the root "Bhaj", which means "to be attached to God. " Bhajan, worship, Bhakti, Anurag, Prem, Priti are synonymous terms. Bhakti is love for love's sake. The devotee wants God and God alone. There is no selfish expectation here. There is no fear also. Therefore it is called "Parama-prema-rupaa. "<br/>
<strong>amṛta-svarūpā ca<br/>
And it is of the nature of Nectar.</strong>
Devotion gives Immortality. Bhakti is an embodiment of Amritam or nectar. Nitya Sukha (eternal bliss), Immortality, Parama Santi (supreme peace), Nitya Tripti (eternal satisfaction), Akhanda Sukha (unbroken joy) can be had only in God<br/>
<a href="https://www.sivanandaonline.org/?cmd=displaysection&section_id=1122" rel="nofollow noreferrer">Swami Sivananda</a></p>
</blockquote>
<p><strong>Bhagavan</strong><br/>
<strong>_________</strong></p>
<p>Sri Shankaracharya in His commentary of Vishnu Sahasranama(60) and Bhagavad Gita, explains the term Bhagavan in accordance with Vishnu Purana 6.5.74 and 6.5.78</p>
<p><em>Here Bhaga means opulence in completeness , and Van or Vat conforms (suffix known as matup prathyay) meaning the possessor. for eg..Dhanavan-possesor of dhana or wealth</em></p>
<blockquote>
<p><strong>Bhagavan bhagahanandi vanamali halaydhaha( Vishnu Sahasranama 60)</strong>
<br/><br/>
<strong>aiśvaryasya samagrasya dharmasya yaśasariśrayaḥ
jñānavairāgyayoścaiva ṣaṇṇāṃ bhaga itīraṇā [Vishnu Purana - 6.5.74]</strong><br/>
Lordliness, prowess, fame, beauty, knowledge,non-attachment--the combination of all these six attributes is Bhaga. One who possesses these six attributes is Bhagavan.
<br/>
It is also said:
<br/>
<strong>utpattiṃ pralayaṃ caiva bhūtānāmāgatiṃ gatim
vettiṃ vidyāmavidyāṃ ca sa vācyo bhagavāniti [VishnuPuran- 6.5.78]</strong>
<br/>
The origin, dissolution, the bondage and salvation of creatures, knowledge, ignorance-one who knows alI these is Bhagavān.<br/><br/>
<em>Sri Shankara commentary - Translation Swami Tapasyananda</em></p>
</blockquote>
<p><strong>Swami Sivanandas commentary on BG 10.14</strong></p>
<blockquote>
<p>Bhagavan is He? in whom ever exist the six attributes in their fullness? viz.? Jnana (wisdom)? Vairagya (dispassion)? Aisvarya (lordship)? Dharma (virtue)? Sri (wealth) and Bala (omnipotence). Also? He Who knows the origin? dissolution and the future of all beings and Who is omniscient? is called Bhagavan.Arjuna addresses the Lord as Keshava (Lord of all) because the Lord knows what is going on in his mind? as He is omniscient. As the Lord is the source of the gods? the demons and others? they cannot comprehend His manifestation or origin.</p>
</blockquote>
<p><em>VishnuPuran- 6.5.74 looks quite similar to the ref. (cited in another answer) , Linga Purana I.70.98</em></p>
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<p>Between Saving Dharma and Saving Lives, as per Vedic wisdom which comes first?</p>
| 52069 | 52065 | 2 | 2 | 52065 | 1 | Saving Dharma and Saving Lives | 3 | 52069 | <p>First of all you need to understand what is dharma? In simple words, Dharma is the moral duty of a person towards the society and god.</p>
<p>Dharma is meant for the protection and well being of people.</p>
<blockquote>
<p>Dharma <strong>protects and preserves the people.</strong> So it is the conclusion of the pandits that what maintains is Dharma. <strong>[ Karna Parva 69]</strong></p>
</blockquote>
<blockquote>
<p>Dharma was declared (by Brahman) for the growth and well being of living beings. Therefore, that which leads to well being and growth is dharma. <strong>Dharma declares that one should not harm any other creature. Therefore, that is Dharma which prevents injury to creatures.</strong> Dharma is so called because it upholds all creatures. [ Shanti Parva 109]</p>
</blockquote>
<p>So the sole purpose of dharma is itself the protection life.</p>
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<p>Can a non-initiated brahmin (usually considered a shudra (Skanda Purana Nagara Kanda 239.31)) study the Puranas?</p>
<p>I have heard that even Shudras can study the Puranas and Itihasas but Vyasasmriti 1.22 gives me some doubts.</p>
<blockquote>
<p>Thus made twice-born, and free from all other faults, they become
entitled to study the Vedas, Smritis and Puranas (22).</p>
<p>1.22</p>
</blockquote>
<p>What does it mean by 'they become entitled to study the Puranas.'? Aren't they already allowed to read the Puranas?</p>
| 52224 | 52210 | 5 | 2 | 52210 | 5 | Can a non-initiated brahmin study the Puranas? | 4 | 52224 | <p>Initially, <em>Purāṇa</em>s were meant to be the substitute of the <em>Veda</em> as religious literature for the uninitiated people.</p>
<blockquote>
<p>स्त्रीशूद्रद्विजबन्धुनां न वेदश्रवण मतम् । तेषामेव हितार्थाय पुराणानि कृतानि च ।।</p>
<p>Women, <em>Śūdra</em>s & benefactors of the <em>dvija</em>s (i.e uninitiated boys born in <em>dvija</em> families & touchable <em>varnasaṁkara</em>s) aren't entitled to hear the <em>Veda</em>. The <em>Purāṇa</em>s have been created for their welfare. [<em>Devībhāgavata Purāṇa</em>:1:3:21]</p>
</blockquote>
<p>However in later times, the stances hardened</p>
<blockquote>
<p>पुराणपठनं वेदपठनं नापि चाचरेत् ॥ शास्त्रार्थकथनं चैव न शूद्रः क्वचिदाचरेत् ।</p>
<p>A <em>Śūdra</em> should never read the <em>Veda</em> & the <em>Purāṇa</em> and should never interpret the scriptures. [<em>Bṛhaddharma Purāṇa</em>:<em>Uttarakhaṇda</em>:4:15.02-16.01]</p>
</blockquote>
<blockquote>
<p>पुराणं धर्मशास्त्राणि संहिताश्च मुनिरीताः । नाध्यापयेन्नृपः शूद्रैर्विहितानि यदृच्छया ।। यस्य राज्ये सदा शूद्राः पुराणं संहिता तथा । पठन्ति स्यात्स हीनायुः राजा राष्ट्रेण सान्वयः ।। मोहाद् वा कामतः शूद्रः पुराणं संहिता स्मृतिं । पठन्नरकमाप्नोति पितृभिः सह पापकृत् ।।</p>
<p>The king shouldn't allow the <em>śūdra</em> to read the <em>purāṇa</em>, <em>dharmaśāstra</em>s, treatises spoken by the sages & other such permissible texts on his sweet will. The lifespan of the king & that of the kingdom decreases where <em>śūdra</em>s engage in reading the <em>purāṇa</em> & other such treatises with their interpretations. The sinful <em>śūdra</em> who reads the <em>purāṇa</em>, <em>smṛti</em> & other treatises falls in hell alongside his ancestors. [<em>Kālikā Purāṇa</em>:88:46-48]</p>
</blockquote>
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<p>Everyone knows that the Bhagavat Gita has been interpreted according to various Vedantic schools of Dvaita, Vishishtadvaita and Advaita etc.</p>
<p>There are some verses which are explicitly dualisitc which favour those philosophies</p>
<p>For eg:</p>
<blockquote>
<p>न त्वेवाहं जातु नासं न त्वं नेमे जनाधिपाः |<br />
न चैव न <strong>भविष्याम:</strong> सर्वे
वयमत: परम् ||2.12||</p>
<p>BG 2.12: Never was there a time when I did not exist, nor you, nor all
these kings; nor in the future shall any of <strong>us</strong> cease to be.</p>
</blockquote>
<p>Here Lord Krishna says <strong>we</strong> will never cease to exist. He uses plural indicating many souls. As many souls get liberation they are still many. You can't say it doesn't include realised beings as Lord Krishna himself is included in this and he is of course realised. Advaitins answer this by using various logic of maya and adyaropa apavada tarka etc.</p>
<p>But it is explicitly dualistic, which can be then interpreted using different logic to Advaita. Now is there an example of reverse of this where a verse is explicitly Advaitic but has to interpreted to bring dualisitc meaning?</p>
| 52441 | 52421 | 3 | 2 | 52421 | 2 | What verse of Bhagavat Gita, according to scholars explicitly favour Advaitic interpretation? | 3 | 52441 | <p>There are several verses that are clearly Advaitic in nature.</p>
<blockquote>
<p>As a kindled fire reduces all fuel to ashes, so, Arjuna! does the fire
of <strong>knowledge</strong> reduce all works to ashes.</p>
</blockquote>
<p><strong>Gita 4.37</strong></p>
<blockquote>
<p>Nothing exists here as purifying as <strong>knowledge</strong>. Perfected in Yoga, in
course of time, one wins it in one's own self.</p>
</blockquote>
<p><strong>Gita 4.38</strong></p>
<p>[One acquires knowledge through the path of Jnana Yoga or path of knowledge which implies Advaita Vedanta. Adopting Bhakti Yoga would give us intense devotion.]</p>
<blockquote>
<p>In like fashion W.D.P. Hill, a much-admired translator of the Gita
writes: "The famous founder of the Advaita school of Vedanta
philosophy, Samkara, was a brilliant scholar, gifted with one of the
acutest intellects in history. His Gita-bhasya is full of keen
argument; but not even the subtlety of a Samkara can conceal the fact
that the Advaita and the Gita systems are not at one. ..." Hill speaks
of undue emphasis on the power of knowledge. But it may be noted that
Hill refuses <strong>the force of texts like BG 4.37 and 4.38</strong>.</p>
</blockquote>
<p><strong>Introduction to the Bhagavad Gita Bhasya of Sri Sankaracharya by A.G.Krishna Warrier</strong></p>
<blockquote>
<p>At the end of many births, the man of <strong>knowledge</strong> directly reaches Me,
realizing, "<strong>Vasudeva is all</strong>". Such a magnanimous soul is extremely
rare.</p>
</blockquote>
<p><strong>Gita 7.19</strong></p>
<blockquote>
<p>Equally important and decisive is the preeminence of <strong>Jnana</strong> in the
Gita's scheme of moksha: "Nothing exists here as purifying as
knowledge, whose content is <em>Vasudeva sarvamiti</em> - Vasudeva is all
existence (<strong>BG 7.19</strong>). Here is Gita's style of affirming <strong>sarvam
khalvidam brahma</strong> -all this is Brahman (Chandogya Upanishad 3.14.1).</p>
</blockquote>
<p><strong>Introduction to the Bhagavad Gita Bhasya of Sri Sankaracharya by A.G.Krishna Warrier</strong></p>
<blockquote>
<p>I shall (now) set forth the knowable by grasping which one attains
immortality - the <strong>supreme Brahman</strong> without a beginning. It is said to
be neither existent nor non-existent.</p>
</blockquote>
<p><strong>Gita 13.12</strong></p>
<p>[Brahman is not existent because It is not a gross material object and is not non-existent because It exists as all of us.]</p>
<blockquote>
<p>His hands and feet are everywhere. His eyes, ears and mouth grasp
everything. His face is in all directions. He is the transcendent
spirit, enveloping all that exists in the world.</p>
</blockquote>
<p><strong>Gita 13.13</strong></p>
<blockquote>
<p>By His power the faculties of the senses function, but sense organs He
has none. He is the support of all things, but they do not affect Him.
He transcends Nature and its functions, but these constitute the
objects for His enjoyment.</p>
</blockquote>
<p><strong>Gita 13.14</strong></p>
<blockquote>
<p>He is within and without all beings. Though unmoving, He looks like
one moving (because He is everywhere). He is both far and near - far
to the ignorant and near to the knowing ones. Owing to subtlety, He
cannot be known like gross objects.</p>
</blockquote>
<p><strong>Gita 13.15</strong></p>
<blockquote>
<p>He, (the Brahman) whom aspirants seek to know, is the impartible
Whole, yet does He seem to dwell in all beings as if divided into
many. He is the generator and supporter of all beings, and their
devourer too.</p>
</blockquote>
<p><strong>Gita 13.16</strong></p>
<blockquote>
<p>The self-luminousness light of consciousness revealing even all that
is luminous. He is beyond the obscuration by the darkness of
ignorance. He, the light of knowledge, He, the quest of knowledge, He,
the way to whom is knowledge - in the innermost recess of all beings
is He established.</p>
</blockquote>
<p><strong>Gita 13.17</strong></p>
<blockquote>
<p>Verses like 13.12-17 leave no legitimate room for doubt on this score.
So much so that an objective scholar like Edgerton is obliged to set
down his well-considered view in the following words: "Thus through
its God the Gita seems after all to arrive at an ultimate monism."</p>
</blockquote>
<p><strong>Introduction to the Bhagavad Gita Bhasya of Sri Sankaracharya by A.G.Krishna Warrier</strong></p>
|
|
<p>Slokha:-</p>
<blockquote>
<p>Om Apavitrah Pavitro Vaa Sarva-Avasthaam Gato-[A]pi Vaa |</p>
<p>Yah Smaret-Punnddariikaakssam Sa Baahya-Abhyantarah Shucih ||</p>
</blockquote>
<p>Meaning:-</p>
<blockquote>
<p>1: Om, if one is Apavitra (Impure) or Pavitra (Pure), or even in all
other conditions, ...</p>
<p>2: ... He who remembers Pundarikaksha (Another name of Sri Vishnu, literally meaning with Lotus-like Eyes), He
becomes Pure outwardly as well as inwardly.</p>
</blockquote>
<p>The above slokha says one who remembers Narayana gets pure, What does the work Pure signify does it signify "free from Karma" or "free from Papa" or "free from Maya". Because if we become pure, Why can't we attain Spiritual consciousness? Why can't we see Krishna if we become pure by remembering Pundarikaksha? What's the exact meaning or artha of the slokha? The slokha also mentions that this name could be remembered at any time so Why wouldn't people in the Maya get out of it by reciting the slokha once?</p>
| 52477 | 52463 | 4 | 2 | 52463 | 2 | Meaning of "becoming Pure" by reciting a slokha | 3 | 52477 | <p>There are a bunch of questions here.</p>
<p><strong>What does the work Pure signify does it signify "free from Karma" or "free from Papa" or "free from Maya"</strong></p>
<p>The shloka means that reciting the mantra would free the mind from the impurities of sin and make it pure.</p>
<p><strong>Mind causes both bondage and liberation.</strong></p>
<blockquote>
<p>It is the view of wise men that the mind is the cause of both the
bondage and liberation of embodied beings. If the mind is attached to
the Gunas of Prakriti and their products, it leads to bondage; but
when it begins to feel delight and attraction for the Lord (Purusha),
it leads to liberation. <strong>When the mind is freed from the impurities of
lust and greed generated by the sense of ‘I’ and ‘mine’, it attains to
purity and rests in equanimity, being unaffected by pleasure or pain.</strong>
Then the Jiva, endowed with knowledge, renunciation and devotion,
experiences in truth the Supreme Spirit transcending Nature (Prakriti)
– Kevala (untouched by anything), eternal, self-effulgent, subtle,
indivisible and unconcerned – as well as Prakriti with all its binding
power destroyed.</p>
</blockquote>
<p><strong>Srimad Bhagavata Purana III.25.15-18</strong></p>
<p><strong>Because if we become pure Why can't we attain Spiritual consciousness? Why can't we see Krishna if we become pure by remembering Pundarikaksha? What's the exact meaning of the slokha? The slokha also mentions that this name could be remembered at any time so Why wouldn't people in the Maya get out of it by reciting the slokha once?</strong></p>
<p>One can attain spiritual consciousness when the mind becomes pure.</p>
<blockquote>
<p>Thus, ever engaged in making the mind steadfast in spiritual communion
and <strong>having all the impurities of the mind effaced thereby</strong>, the Yogin
easily engages the intense bliss of contact with Brahman.</p>
</blockquote>
<p><strong>Gita 6.28</strong></p>
<p>Why doesn't the mind become pure after reciting the mantra once? The answer is that the mind of most people is in very bad state and it takes a long, sustained and determined effort to purify the mind. Gita has many verses that point out the great difficulty of overcoming maya.</p>
<blockquote>
<p>My view is that <strong>Yoga is difficult of attainment</strong> by men of uncontrolled
mind. But for those who have their minds under control, it is possible
to attain, if they strive with the proper means.</p>
</blockquote>
<p><strong>Gita 6.36</strong></p>
<blockquote>
<p><strong>My divine Maya (power) constituted of the three Gunas is difficult to
overcome.</strong> Whoever takes refuge in Me alone, in utter devotion,
overcomes it.</p>
</blockquote>
<p><strong>Gita 7.14</strong></p>
<blockquote>
<p><strong>At the end of many births (of striving)</strong>, the knowing one makes Me his
refuge, realizing that Vasudeva is All. A great soul of that type is
rare to find.</p>
</blockquote>
<p><strong>Gita 7.19</strong></p>
|
|
<p>The Nagara Khanda of Skanda Purana mentiones Katyayani, Kaushiki/Chamunda, Srimata and Kelīshvari are the avatars of Devi Adi Shakti.</p>
<blockquote>
<p>For the destrucion of Mahiṣāsura she descended to the earth as Kātyāyanī. The great form of the goddess extended all over the three worlds.</p>
</blockquote>
<blockquote>
<p>When the two Dānavas, Śuṃbha and Niśuṃbha became haughty on account of their strength, she hereself incarnated assuming the form of Cāmuṇḍā.</p>
</blockquote>
<blockquote>
<p>When Kālayavana striking terror into the Devas rose up, she was born on the earth in the form of Śrīmātā.</p>
</blockquote>
<blockquote>
<p>For the destruction of Andhāsura, Goddess Kelīśvarī was created by Śaṃbhu who occupied her mind and the entire universe was pervaded by her.</p>
</blockquote>
<p>In Avantya Khanda of Skanda Purana, Devi incarnated as Harasiddhi to destroy the asuras called Chanda and Prachanda.</p>
<p>Expect this, The other forms of Devi are mentioned in Skanda Purana?</p>
| 52724 | 52673 | 3 | 2 | 52673 | 2 | How many avatars of Adi Shakti are mentioned in Skanda Purana? | 3 | 52724 | <p>Devi Incarnated as <a href="https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc626849.html" rel="nofollow noreferrer">Lalitoma Vishalakshi</a> during Chakshusha Manvantara.</p>
<blockquote>
<p>4-8.In the Cākṣuṣa Manvantara, O goddess, when the excessively powerful Daityas proceeded towards the southern quarter on being slain by Viṣṇu, they fought for more than a hundred years in a great battle there with Viṣṇu. O goddess of Devas, they fought with wonderful missiles of various kinds. Knowing that they could not be killed easily, the lotus-eyed Viṣṇu remembered Bhairavī Śakti, the Mahāmāyā of great lustre. On being remembered by Viṣṇu, the all-powerful one, the great goddess came there within a moment with her eyes shining with great delight. At the sight of Viṣṇu, the eyes became large and wide (Viśāla). Hence the goddess stationed there who is the destroyer of Daityas, became (known as) Viśālākṣī. In this Kalpa, O lady of excellent countenance, she is called Lalitomā.</p>
</blockquote>
<p>Devi also incarnated as Ajapalevari for cure the disease of King Ajapala.</p>
<blockquote>
<p>1-4. Thereafter, O great goddess, a pilgrim should go to the excellent shrine of Ajāpāleśvarī established not very far from Agastya Sthāna to the east. The excellent king Ajāpāla born of the race of Raghu, propitiated the goddess that controls evil diseases. The king took the diseases in the form of goats and made them graze. There he installed the goddess who destroys sins. The goddess was named after him.</p>
</blockquote>
<p>For killing Mahishasura's grandsons, Bala and Atibala Devi incarnates as <a href="https://www.wisdomlib.org/hinduism/book/the-skanda-purana/d/doc626907.html" rel="nofollow noreferrer">Balātibaladaityaghni</a>.</p>
|
|
<p>Very little is known about history of Shiv ji.</p>
<p>Is Shiv ji human? To whom and when was he born?</p>
<p>Just for your information. There is a <a href="https://www.youtube.com/watch?v=hp-3nhCV7sU" rel="nofollow noreferrer">serial named Baal Shiva</a> being broadcasted on some channel (I haven't watched a single episode of it, don't know what is being shown on it or if it is fiction or based on some scripture).</p>
<p>I have heard that some people saying that he was never born and will never die.</p>
| 52977 | 52963 | 1 | 2 | 52963 | 3 | Is Shiva ji human? When and to whom was Shiva ji was born? | 3 | 52977 | <h2>Let's start from Puranas, and trace its roots back to Itihasas, back to Upanishad and Core Vedas, and see the level of consistency.</h2>
<p>PURANA: Srimad Bhagavatam 4.6.42-44</p>
<blockquote>
<p>Brahma said: I know you to be the Lord of the universe. <strong>You are the
same undifferentiated Brahman</strong> which is the cause of both the Sakti
(prakrti or the divine energy) and <strong>Siva (the purusa)</strong> who are both
the womb and the seed of the world. Oh Lord, it is you who carry on
your sport through Siva and Sakti who are essentially one (sarHpajoh)&
create, protect and destroy the universe, as a spider does with his
cobweb. You have created the institution of sacrifice through Dak$a,
as a string or instrument for the preservation of the*</p>
</blockquote>
<hr />
<p>ITIHASA: Mahabharatam + Vasistha Ramayana (co-relate with Upanishad and core Vedas)</p>
<blockquote>
<p>Śrī Kṛṣṇa says to Yudhishthira in Mahābhāratam Anushasnika parvam
161.11 that <strong>Rudra is the past, the present, and the future</strong>, the exact statement was repeated by Rśi Vyāsa in Drona Parva 202. Maharśi
Vaśiṣṭha’s Ramayana speaks extensively on the accessibility of time
through dimensions beyond the current, and how Devi Sarasvatī takes
her devotee across time to make her witness the past, present and
future unfold at the same instance. This is why Maharśi Vaśiṣṭha says
“only concepts like Shiva go beyond time”.</p>
</blockquote>
<p>The above again matches with Veda when Rudra is called: trikāgnikālāya meaning the 3 fires which blaze at all times, are garhapatya, ahavaniya, and agnihotra. second title is kālāgnirudrāya (कालाग्निरुद्र) meaning fire that devours time, why because Rudra itself is TIME, hence the title Kālāya Namaha“कालाय नमः” TA10.18 (I bow to you oh time) and this finally landed in Svetasvatara Upaniṣhad wherein it says “अन्त:काले सञ्चुकोच”SU3.2 meaning He dissolves all beings into Him at end of time. One might consider both past and future to be non-existential, however, though non-accessible in this dimension, the same Upaniṣhad says “संयोगनिमित्तहेतुः त्रिकालात् परः अकलः अपि दृष्टः”SU6.5. In conjunction to the above the question arises, is Kala the supreme? Well the Veda itself confirms this:</p>
<blockquote>
<p>kālā (time) like a steed moves and encompasses everything, like the
Sun it emits seven rays that cover all, it has thousands of axels,
with creation itself is its wheels that move, its endless, ageless,
immortal father, and first/primordial divine. All its causes become
its children. The learned Sages/Rishi mount on this chariot. There is
none stronger than this divine. In kālā cometh, Heavens and Earth and
all realms and all creatures and the first Prajapathi, the present,
past, and future rest on it. ~Atharva Veda 19.53-54</p>
</blockquote>
<hr />
<p>PRIMARY UPANISHAD: Svetasvatara Upaniṣhad 4.18/6.13</p>
<blockquote>
<p>यदाऽतमस्तान्न दिवा न रात्रिर्न सन्न चासच्छिव एव केवलः। तदक्षरं
तत्सवितुर्वरेण्यं प्रज्ञा च तस्मात्प्रसृता पुराणी॥ यदा अतमः तत् न दिवा
न रात्रि न सत् न च असत्। केवलः शिवः एव तत् अक्षरम् तत् सवितुः
वरेण्यम्। तस्मात् पुराणी प्रज्ञा प्रसृता॥ Svetasvatara Upaniṣhad 4.18
When there is no darkness, not day (न दिवा) nor night (न रात्रि), not
being (न सत्) nor non-being/no basis for anything (न च असत्),
immutable/ unchangable/ unblemishable/ unaltered (तत् अक्षरम्), that
the supreme light of the Creating Sun (तत् सवितुः वरेण्यम्) <strong>as its
source (तस्मात्) all that is to be known and ancient (पुराणी प्रज्ञा)
has come to be (प्रसृता) from that absolute singularity known as Shiva
(एव केवलः शिवः)</strong></p>
</blockquote>
<blockquote>
<p>नित्यो नित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान्। तत्कारणं
सांख्ययोगाधिगम्यं ज्ञात्वा देवं मुच्यते सर्वपाशैः॥ <strong>The One Eternal
(नित्य) of all that is considered eternal (नित्यानां), The One
Conscious (चेतन) in all consciousnesses (awareness in all); He is the
Singularity (THE ONE)</strong> (एकः) Supreme Ruler and the Judge (विदधा) over
all the desires/needs (कामान्) of all beings with names and forms
(बहू+नाम्); He is the one Source (तत्कारणम्) to which Sankhya and Yoga
(सांख्य+योगा) bring us. One who realizes and knows thy Divine (देवम्
ज्ञात्वा) through them shall release all tethers/bondages (सर्वपाशैः
मुच्यते).</p>
</blockquote>
<hr />
<p>VEDIC ARANYAKA
Taittirīya Āraṇyaka 10.24.42</p>
<blockquote>
<p>सर्वो वै रुद्रस्तस्मै रुद्राय नमो अस्तु । पुरुषो वै रुद्रस्सन्महो
नमोनमः । विश्वं भूतं भुवनं चित्रं बहुधा जातं जायमानं च यत् ।
सर्वोह्येष रुद्रस्तस्मै रुद्राय नमो अस्तु ॥ 10.24.42 Everything
(सर्वो) is therefore (तस्मै) that (वै) Rudra (रुद्र) we surrender/ our
salutations (नमो) so it be, said/concluded (अस्तु) |
<strong>Purusha/consciousness (पुरुषो)</strong> itself is that (वै) Rudras delight
(रुद्रस्सन्महो) to him we surrender/salutations again and again (नमो
नमः) | All that is (विश्वं) and all beings (भूतं) <strong>and all celestials
dimensions (भुवनं) and all the wonders (चित्रं) all possibilities and
diversities (बहुधा) all that is born/all happening/ all existence
(जातं) all that has come into being (जायमानं) is that (यत् =is that
Rudra) | Entierity is controlled (सर्वोह्येष) Rudras delight</strong>
(रुद्रस्सन्महो) to him we surrender/salutations (नमो) so it be,
said/concluded (अस्तु) |</p>
</blockquote>
<hr />
<p>VEDIC SAMHITAS: Rig Veda 6.49.10</p>
<blockquote>
<p>भुवनस्य पितरं गीर्भिराभी रुद्रं दिवा वर्धया रुद्रमक्तौ ।बृहंतमृष्वमजरं
सुषुम्नमृधग्घुवेम कविनेषितासः ॥ Of <strong>all dimensions/celestial mansions
(भुवन) are your progeny (गर्भिन्) and you the father/source (पित), oh
Rudra (रुद्र)</strong>, by day/dawn (दिवा) and by dusk/night ( रुद्रमक्तौ ) you
encompass everything (वर्ध) | <strong>Oh great and honorable and
timeless/ageless (बृहंतमृ + ऋष्व + अजरं),</strong> most gracious(सु-सुम्न),
unconditional one, we/rishis sing our poetic hymns (कविने) to the
Supreme (इषितासः/iṣitāsaḥ).</p>
</blockquote>
<p>-----------------------IMMORTAL ASPECT-----------------
But where does it say Rudra is immortal?
Shiva Sankalpa Suktam of Rig Veda Baskala Khila and also present in the Sukla Yajur Veda:</p>
<blockquote>
<p>यत्प्रज्ञानमुत चेतो धृतिश्च यज्ज्योतिरन्तरमृतं प्रजासु ।यस्मान्न ऋते
किं चन कर्म॑क्रियते तन्मे मनः शिवसंकल्पमस्तु ।। 3 येनेदं भूतं भुवनं
भविष्यत्परिगृहीतममृतेन सर्वम् । येन यज्ञस्तायते सप्तहोता तन्मे मनः
शिवसंकल्पमस्तु ।। 4 यस्मिन्नृचः साम यजूँ॑षि यस्मिन्प्रतिष्ठिता
रथनाभाविवाराः ।यस्मिँ॑श्चित्तँ सर्वमोतं प्रजानं तन्मे मनः
शिवसंकल्पमस्तु ।।5</p>
<p>fortified and steadfast (धृतिश्च) in making conscious effort/not being
compulsive, ruled by desires (चेतो) when gets established and endowed
with wisdom and intelligence (ज्ञानमुत) into our mental
framework/Antahkarana (मनः) in all beings (ज्ञानमुत) without which
(यस्मात्) one cannot act,(कर्म- क्रिय) it is this inner fire/source
(प्रजासु ) which is the immortal self (अमृतं ), may that be my
auspicious resolve – many my resolve be of Shiva (शिवसंकल्पमस्तु). 3</p>
<p>That (येनेदं) mental framework (मनः) is the one who experiences
(परिगृहीत) the past (भू॒तं) the current/present (भुवनं) and the future
(भविष्यत) is immortal (अमृतेन) all-knowing all-comprehending (सर्वम्)
inner self (तन्म – येन) it is the inner fire and source (यज्ञ) it
encompasses (स्ता॒यते) seven (सप्त) inner priests performing the real
sacrifice (होता) may that be my auspicious resolve – many my resolve
be of Shiva (शिवसंकल्पमस्तु) 4</p>
<p>In which (यस्मिन्) the Rig, Sama, and Yajur Veda (ऋग् साम यजूँ॑षि )
are established (प्रतिष्ठिता) like the spikes of a charrot wheel
(रथ-नाभाविवाराः) so that knowledge is linked with all beings
(सर्व-मोतं प्रजानं) in that inner self (तन्मे) may that be my
auspicious resolve – many my resolve be of Shiva (शिवसंकल्पमस्तु) 5</p>
<p>Rig Veda Baskala Shakha Khila Sukta 33 / Sukla Yajur Veda Kanva Shakha
33</p>
</blockquote>
<p>Dose the core Rig Veda with Shakala Shakha comply with this?</p>
<blockquote>
<p>Oh Soma-Rudra the mighty/strong (avyase), with pleasant or beneficent
heart (Shamtamam Hruday), who is the resort to all hymns/songs
(gātha-patim), the resort of Yajñá/Sacrifice/Oblations (medha-patim),
who is the very bliss/ānandam (śam-yoḥ sumnam), you are the immortals
family possessing the elixir (pra-jāḥ amṛtasya), you are the home to
the highest truth (ṛtasya). Please Note: Both terms “ṛtasya” and
“amṛtasya” are synonymously used, soma is also used as its replacement
occasionally.</p>
<p>Bestow upon us oh Immortal Rudra, that which the mortals (like us) can
eat. Be gracious oh benevolent one, towards our lineage (offspring).</p>
<p>We praise thy Rudra with the sweetest of hymns, oh father of Maruts,
oh Immortal one, grant upon us your benevolence, our food, offspring,</p>
<p>Rig Veda 1.43 / 1.114.6</p>
</blockquote>
<p>Dose Krishna Yajur Veda comply with the above?</p>
<blockquote>
<p>“nama̍ste astu bhagavan viśveśva̱rayā mahādevāya tryaṁbakāya
tripurāntakāya trikalāgni-kālāya kālāgnirudrāya nīlakaṇṭhāya
mrutyuṁjayāya sarveśvarāya śankaraya sadāśivāya śrīmanmahādevāya
namaḥ. “My Salutations unto the Divine Authority over all that
pervades, the principle (maha) of all divine, the one with three eyes,
the one who ended the Tripurasuras the 3 celestical worlds, he is the
3 fires which blaze at all times, this is the fire that devours time,
the one with blue neck which holds the anti-creation element, by this
He is beyond death, he is the authority over the entirity, the one who
bestows bliss, as he is forever auspicious, he the prosporous highest
of divine my homage ”</p>
<p>Kṛṣṇa Yajur Vedā 4.5</p>
</blockquote>
<p>Ok, dose Sukla Yajur Veda comply with the above?</p>
<blockquote>
<p>How can one offer oblations to the Lord who encompasses all? What can
one offer to Him that is not His? These Svāhākāra (oblations) in the
form of Gaveduka were offered in the Northern region of the Agnihotram
(fire-altar) because this is the region of Rudra (hence the title
dakṣiṇin marutāṃ) RV5.60, and so a Gaveduka plant grew at that palace,
and Prajāpati said: <strong>“we satisficed him with his own share with his
own essence”. Upon meditation, the highest form of immortality is
bestowed. This immortality is beyond prāṇas and beyond physicality.
Thus concludes the Śatarudrīya Yajñá where Prajāpati says “this
immortality the highest in this whole Creation”. This highest
immortality is ṛtāvṛdha: the supreme form of truth.</strong>
Sukla Yajur Vājasaneyi Saṃhitā (White Yajur) belonging to 16th Kanda</p>
</blockquote>
<p>Ok, dose Atharvana Veda comply with the above?</p>
<blockquote>
<p>नमस् ते रुद्र कृण्मः सहस्राक्षायामर्त्य ॥ 11.2.3 Salutations/homage
(नमस् ते ) to the Immortal (अमर्त्य) Rudra (रुद्र) with
infinite/thousand eyes (सहस्राक्ष) मुमुक्तम् अस्मान् दुरिताद् अवद्याज्
जुषेथाम् अमृ॒तम् अस्मासु धत्तम् ॥ 5.6.8 Free us oh Soma Rudra from
troubles and from disrespect and humiliation, accept our
homages/worship oh Soma Rudra, bestow up us that immortality</p>
<p>Atharva Veda 11.2.3 / 5.6.8</p>
</blockquote>
<p>Finally, dose the Itihasa comply with the above?</p>
<blockquote>
<p>Thou art the beginning and thou art the end of the Vedas, thou art the
Gāyatri and thou art OM. Thou art the fire upon which the sacrificial
butter/ghee is poured. Thou art he who pours the ghee. Thou art he in
honor of whom the ghee is poured, thou art the butter itself that is
poured. Thou art those section of Brahmanas that are called
Trisuparna, thou art all the Vedas, thou art the section called
Śatarudrīya in the Yajushes/Yajur. Thou art holiest of holies,
auspicious of auspicious things. Thou animatest the inanimate body.
Thou art the Chit that dwell in the human form. Mahābhāratam Moksha
Dharma Parva Section 285</p>
</blockquote>
<p>------ INQUISIT QUESTION--------
Is there another entity other than RUDRA from which Rudra can be born:</p>
<p>Śrī Rudram and Śatarudriya present the totality of Rudra’s omnipresence (which we will explore here) – especially Taittirīya Saṃhitā 1.8.6, which says “एक एव रुद्र न द्वितीयाय तस्थुर्” meaning “There is only One, Rudra without a second”. Hence, Rudra cannot be confined to a group or a polar entity. Rudra is the UNMANIFEST RAW concept from which anything and everything manifests, yet that manifestation is neither separate nor an independent entity. Hence, Rig Veda 5.58/7.46 calls him सव-धाव्ने = self-reliant and सवराजः = self-governing. This, in turn, gave a foundation to the Svetasvatara Upaniṣhad (one among the 18 primary Upaniṣhads) and also the later Atharvashiras Upaniṣhad (minor Upaniṣhad).</p>
<blockquote>
<p>एको हि रुद्रो न द्वितीयाय तस्थुर्य इमांल्लोकानीशत ईशनीभिः।
प्रत्यङ्जनांस्तिष्ठति सञ्चुकोचान्तकाले संसृज्य विश्वा भुवनानि गोपाः॥
There is (हि) The One (एको ) Rudrā (रुद्रो) and none (न) other than
He, none can make Him second (द्विती) in being (याय) that is in
existence (तस्थु:र्य) among the worlds( इमां:ल्लोका), He is the
authority (ईशते) by His own authority (ईशनीभिः)| In all
worlds/dimensions (भुवनानि) is His convolution and projection and
guardians (संसृज् + ज्य + गोपाः) in entirety (विश्वा), He is
established (तिष्ठति) in all beings (हे जनाः) as the indweller
(प्रत्यङ्); and all beings (भूत्वा), at the time of final dissolution
(अन्त:काले), become/withdraw into Him (सञ्चुकोच)</p>
<p>Svetasvatara Upaniṣhad 3.2</p>
</blockquote>
<p>SOURCE: <a href="https://namahshivaya.net/" rel="nofollow noreferrer">LINK</a></p>
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