tag:blogger.com,1999:blog-8045466187623177082024-02-20T20:40:01.931-08:00Hinduism through QuestionsUnderstand the concepts of Hinduism and Sanatana Dharma through a series of questions and answers categorized Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.comBlogger23125tag:blogger.com,1999:blog-804546618762317708.post-15381404384073230912015-05-09T03:07:00.000-07:002019-07-13T09:38:47.057-07:00Who is Aryan? Are Aryans(and Vedas) originally from Iran or Europe? Are Vedic Aryans different from original Indians?<div dir="ltr" style="text-align: left;" trbidi="on"><span style="font-family: Trebuchet MS, sans-serif;"><b><span style="color: red;">Question: </span>Could you explain what does Aryan mean and its origin? I came across a theory which states Aryans originally belong to Iran and the scriptures Zend Avesta and Vedas were composed in this region by Vedic Aryans. It also states that original culture of India is different from Vedic culture. What is the truth?</b></span><br /><hr /><span style="font-family: Trebuchet MS, sans-serif;"><b><span style="color: #274e13;">Answer: </span></b>This is a complex question and can be answered in parts. First, let us see what does Aryan refer to and what it means.</span><br /><h2 style="text-align: left;"><span style="font-family: 'Trebuchet MS', sans-serif;">Meaning And Origin of word 'Aryan'</span></h2><div><span style="font-family: Trebuchet MS, sans-serif;">Aryan comes from Sanskrit word arya, which means "noble". It does not refer to any particular geography, language or race in essence. Quoting the famous line from the Rig Veda, <b><i><span style="color: #660000;">Krinvanto visvam aryam</span></i></b> (<i>Make the world aryam</i>), eminent historian and archaeologist Shivaji Singh explains that aryam is that mindset, world view, attitude, which works for the spiritual and material welfare of humankind (Vedic Culture and its Continuity, 2010). </span><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg87TFVjz2p_9AWbW6BzTbY3V1oMMhgFLWTukAkJm8I_oPSW2ODZoxuccIdXATUTffVdBK0hCoqEovTHwNCIjPp-WM8vjsN_ghvYNGUtrKTg_w8ejLZv1NMKWReLgWbaTtqu30KOM-C4gBx/s1600/aryan.PNG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-family: Trebuchet MS, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg87TFVjz2p_9AWbW6BzTbY3V1oMMhgFLWTukAkJm8I_oPSW2ODZoxuccIdXATUTffVdBK0hCoqEovTHwNCIjPp-WM8vjsN_ghvYNGUtrKTg_w8ejLZv1NMKWReLgWbaTtqu30KOM-C4gBx/s1600/aryan.PNG" /></span></a></div><span style="font-family: Trebuchet MS, sans-serif;">The essence of Vedic culture lies in its perception of Aryattva, a virtue the achievement of which is considered to be necessary for civilised living. The slogan Krinvanto viswam aryam (Rig Veda 9.63.5) is an appeal to the divine almighty power to help achieve this ideal. <b>Unfortunately, however, many historians have misunderstood this Aryattva.</b></span><br /><span style="font-family: Trebuchet MS, sans-serif;"><br /></span><br /><span style="background-color: #fff2cc; font-family: Trebuchet MS, sans-serif;"><b>Scholars have often confused the Vedic Aryans </b>with Indo Aryans, forgetting that the two concepts are different. ‘Arya’ being the self-designation of the Vedic people, ‘Vedic Aryan’ represents a historical reality. As against this, the term ‘Indo-Aryan’ is a linguistic construct denoting speakers of a sub-group of languages within the Indo-Iranian branch of the Indo-European family, and being a construct, its validity is subject to verification.</span><br /><span style="font-family: Trebuchet MS, sans-serif;"><br />Although language and culture are intimately connected, <i>Arya</i> does not denote a speaker of a particular language. In the Vedic view, a person speaking a Dravidian language is Arya if he possesses the virtue called Aryattva… (p10). <i>Arya</i> is defined one who is noble and refined in ideas and action, and these depend on a “world view characterised by a belief in certain concepts like Rta, Satya, Tapas, Yajna, Brahma etc.” (p10)</span><br /><span style="font-family: Trebuchet MS, sans-serif;"><br /></span><span style="color: black;"><span style="font-family: Trebuchet MS, sans-serif;"><i>Aryattva</i> is a blending of virtues that lead to the highest material and spiritual achievement. <i>Rta</i> simply means the order and harmony of the universe which the Rig Vedic Rishis saw in their physical environment, Nature. <i>Yajna</i>, the ritual of the fire, <i>homa</i>, is not only a tribute to the fire Deva, Agni, but embodies the orderly working of the universe reflected in Vedic astronomy. The intricate celestial relationships that the Rishis actually observed with the naked eye are clearly explained by BN Narahari Achar in ‘<i>Sarasvati River and Chronology: Simulations using Planetarium Software</i>’ (cited in <i>Vedic River Sarasvati and Hindu Civilisation</i>, 2008, ed. S Kalyanaraman).</span></span><br /><span style="font-family: Trebuchet MS, sans-serif;"><span style="color: black;"><br /></span><span style="color: black;"><i>Satya</i> (usually translated as Truth) represents the mirroring of the cosmic order in society and the individual’s alignment with this cosmic order. Likewise, <i>Tapas</i> or self-discipline (austerity) was practiced by the Rishis for the welfare of society and therefore the universal application of this to individuals who embody <i>Aryam</i>/<i>Aryattva</i>.</span></span><br /><div class="MsoNormal" style="background-color: white; margin-bottom: 10px; text-align: justify;"><blockquote class="tr_bq"><span style="color: blue; font-family: Trebuchet MS, sans-serif;"><i><b>How was this turned into a racial theory to facilitate divide and rule policy of western invaders? This was grossly done by inventing a 'race'(that did not exist) and simultaneously re-defining 'Arya' giving it a new definition that adapts to the new racial theory. </b></i></span></blockquote></div><h2 style="text-align: left;"><span style="font-family: Trebuchet MS, sans-serif;">How Arya was made to represent a race</span></h2><div class="MsoNormal" style="background-color: white; margin-bottom: 10px; text-align: justify;"><div style="color: #222222;"><span style="color: black; line-height: normal; text-align: start;">The development of aryanism as a theory of racial superiority is ascribed to Joseph Arthur, comte de Gobineau [Graf von Gobineau] (1816/07/14 - 1882/10/13), who argued the superiority of the nordic races in his work </span><i style="color: black; line-height: normal; text-align: start;">Essai sur l'inégalité des races humaines</i><span style="color: black; line-height: normal; text-align: start;"> (1853), using skull size as the basis of his argument that whites were superior. (<a href="http://world.time.com/2011/12/15/the-aryan-race-time-to-forget-about-it/" target="_blank">Click here</a> to see how this is now debunked by researchers).</span></div><blockquote class="tr_bq"><span style="color: #222222; font-family: Trebuchet MS, sans-serif;"><b>Aryanism in Germany: </b></span><span style="color: #222222; font-family: Trebuchet MS, sans-serif;">It was German linguist Gustaf Kossinna who in his book German Prehistory: a Pre-eminently National Discipline introduced the idea that an Aryan race, superior to other peoples, could be equated with the ancient Germans, arguing that Germany was the key to the unwritten history of the ancient world. Adolf Hitler further twisted the theories of Gustaf Kossinna (1858-1931), to put forward the "Aryans" as a master race of Indo-Europeans, who were supposed to be Nordic in appearance and directly ancestral to the Germans.</span></blockquote><h2 style="color: #222222;"><span style="font-family: Trebuchet MS, sans-serif;">Purpose and Origin of Aryan Invasion Theory</span></h2><div><span style="font-family: Trebuchet MS, sans-serif;"><span style="color: black; line-height: normal; text-align: start;">During the 19th century, many European missionaries and imperialists traveled the world </span><span style="color: #191919; text-align: start;">seeking conquests and converts.</span><span style="color: #191919; text-align: start;"> </span><span style="color: #191919; text-align: start;">One country which saw a great deal of this kind of exploration was India (including what is now Pakistan). Some of the missionaries were also antiquarians by avocation, and one such fellow was the French missionary Abbé Dubois(1770-1848). His manuscript on Indian culture makes some unusual reading today; the good Abbé tried to fit in what he understood of Noah and the Great Flood with what he was reading in the great literature of India. It was not a good fit, but he did describe Indian civilization at the time, and provided some pretty bad translations of the literature.</span></span></div><span style="font-family: Trebuchet MS, sans-serif;"><br style="box-sizing: border-box; color: #191919; text-align: start;" /><span style="color: #191919; text-align: start;">It was the Abbé's work, translated into English by the British East India Company in 1897 and with a laudatory preface by German archaeologist Max Muller, that formed the basis of the Aryan invasion story--not the Vedic manuscripts themselves. Scholars had long noted the similarities between Sanskrit, the ancient language in which the classical Vedic texts are written, and other Latin-based languages such as French and Italian. And when the first excavations at the large Indus Valley site of </span>Mohenjo Daro<span style="color: #191919; text-align: start;"> were completed early in the 20th century, and it was recognized as a truly advanced civilization, a civilization not mentioned in the Vedic manuscripts, among some circles this was considered ample evidence that an invasion of people related to the peoples of Europe had occurred, destroying the earlier civilization and creating the second great civilization of India.</span></span></div><div class="MsoNormal" style="background-color: white; margin-bottom: 10px; text-align: justify;"><h2><span style="font-family: Trebuchet MS, sans-serif;">Flawed Arguments and Recent Investigations</span></h2><div><span style="color: #191919; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">It turns out that there are serious problems with this argument. </span></span></div><div class="MsoNormal" style="margin-bottom: 10px; text-align: justify;"><ol style="background-color: white;"><li><span style="color: #191919; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">There are no references to an invasion in the Vedic manuscripts; </span></span></li><li><span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #191919; text-align: start;">As stated above the Sanskrit word </span>"Arya" means "noble"<span style="color: #191919; text-align: start;">, not a superior cultural group. </span></span></li><li><span style="color: #191919; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><a href="http://www.livescience.com/20614-collapse-mythical-river-civilization.html" target="_blank">Recent archaeological evidence</a> suggests that the Indus civilization was shut down by droughts combined with a devasting flood, not a violent confrontation. </span></span></li><li style="text-align: start;"><span style="text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #191919;">Evidence also shows that many of the so-called "Indus River" valley peoples lived in the </span><b><span style="color: red;">Sarasvati River, which is mentioned in the Vedic manuscripts as the homeland.</span></b><span style="color: #191919;"> </span></span></span><span style="color: #222222; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">Rig Veda clearly locates Sarasvati as lying between the Yamuna and Sutlej (imam me Gange Yamune Sarasvati Sutudri stotam sachata Parusnya - RV 10.75.5 ). Read this - </span></span><span style="color: #222222; font-family: Trebuchet MS, sans-serif;"><a href="http://www.iisc.ernet.in/currsci/oct25/articles20.htm" target="_blank">http://www.iisc.ernet.in/currsci/oct25/articles20.htm</a></span></li><li><span style="text-align: start;"><span style="color: #191919; font-family: Trebuchet MS, sans-serif;">There is no biological or archaeological evidence of a massive invasion of people of a different race.</span></span></li></ol><div style="background-color: white;"><span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #191919; text-align: start;">The most recent studies concerning the Aryan/Dravidian myth include language studies, which have attempted to decipher and thereby discover the origins of the </span>Indus script<span style="color: #191919; text-align: start;">, and the Vedic manuscripts, to determine the origins of the Sanskrit in which it was written. Excavations at the site of </span>Gola Dhoro<span style="color: #191919; text-align: start;"> in Gujarat suggest the site was abandoned quite suddenly, although why that may occurred is yet to be determined.</span></span><br /><h2><span style="font-family: Trebuchet MS, sans-serif;">Why westerners dated Aryan Invasion to 1500 B.C.?</span></h2><hr /><span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #191919; text-align: start;"></span></span><br /><span style="font-family: Trebuchet MS, sans-serif;">Christianity and Western scholars till 18th century believed that world got created on 23rd October, 4004 BC, Biblical flood occurred in 2400 B.C. and that civilizations started expanding and migrating in around 1500 B.C. So they had to accomodate world events according to this Christian belief. Hence they deviced an Aryan Invasion theory(which neither had scientific backing nor archaeological evidence) - that the Aryans came into Bharat (India) from outside around 1500 B.C. Now the very foundation of Ayan invasion is demolished.</span></div><h2 style="background-color: white;"><span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #191919; text-align: start;">Rig Veda and Zend Avesta - "Aryan" Sciptures?</span></span></h2><div style="background-color: white;"><span style="font-family: 'Trebuchet MS', sans-serif;">There are striking similarities in Vedas and Zend Avesta of Zoroastrians(ancient Iranians). And moreover, Zoroastrianism also used the term 'Ariyan' as in Vedas. This combined with the 'Aryan Race' theory has led to a prominent theory that suggests common roots to these. The possibility of common roots may be true to an extent, but that has nothing to do with 'Aryan' or 'Ariyan' as we already saw in the analysis of that term.</span></div><div style="background-color: white;"><span style="font-family: 'Trebuchet MS', sans-serif;"><br /></span></div><div style="background-color: white;"><span style="font-family: 'Trebuchet MS', sans-serif;">Now let us see few details of both civilizations.</span></div><div style="background-color: white;"><span style="font-family: 'Trebuchet MS', sans-serif;"><br /></span></div><div><div style="text-align: start;"><span style="background-color: #f3f3f3; font-family: Trebuchet MS, sans-serif;">Zoroastrianism was the most prominent religion of Mesopotamia. What are their beliefs? Firstly, that their God is <span style="color: #660000;">Ahur Mazda</span>. Secondly, they believe in a certain powerful satanic(negative) spirit called <span style="color: #660000;">Ahriman</span>. And their scriptures talk about two types of people -- <span style="color: #660000;">Yazats and Devas</span>. Devas are symbolic of the evil spirit, an embodiment of all that should not be. Even now, when people of the Mesopotamian region talk about Devas, they talk about them with disgust -- that is the kind of hatred that the Devas have generated. And most importantly, they are led by the demonic evil spirit called Ahriman. On the other hand, Yazats are the followers of the Supreme God Ahur Mazda. They are the righteous people, an embodiment of everything that should be correct.</span></div><div style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div><div style="text-align: start;"><span style="background-color: #f3f3f3; font-family: Trebuchet MS, sans-serif;">Now let us come to the subject of Rig Veda and the scriptures of Hindus in general. There are two types of people -- <span style="color: #660000;">Devas and Asurs</span>. Devas are the righteous people; they are an embodiment of all that should be right; they rule the heaven and earth and maintain peace and righteousness all over. <span style="color: #660000;">Brahman</span> is the Supreme Being from which everything has emanated. And there are the Asurs, who are evil beings. These Asurs are an embodiment of all that is wrong, an embodiment of all that should not be. They are led by their evil guru Shukra.</span></div><div style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div><div style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">Do you see anything that relates the two beliefs? In today's geographical terms, <b>these are two communities of people who lived on either side of the current day Afghanistan.</b> We have the community on the west side of Afghanistan call the evil spirit as Ahriman, and we have the community on the east side of Afghanistan call their God as Brahman. Do you get a feeling, or sense something fishy here? Yes, both are the same: <b>Ahriman is the same as the Brahman</b>. <b>The supreme being of the Vedic people is the evil spirit of the Zoroastrians</b>! The name of Brahman got morphed slightly after it traveled over to the Mesopotamian region, and it became Ahriman.</span></div><div style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div><div style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">The evil spirits feared by the community on the west side of Afghanistan are Devas. And on the east side of Afghanistan they are good-natured. Both are the same. Zoroastrians hated the Devas of the Vedic people!</span></div><div style="background-color: white; text-align: start;"><br /><span style="font-family: Trebuchet MS, sans-serif;"><span style="background-color: white; text-align: start;">The god of Zoroastrians is called Ahur Mazda(Asur of Vedas). And the good people who follow Ahur Mazda are called Yazats(from Rakshas). </span><span style="background-color: white; text-align: start;">Zoroaster is the Persian name for the prophet. The Greek name for him is Zarathushtra. Phonetically, this ties in with the name associated by the Vedic guru of the Asurs -- Shukra!</span><span style="background-color: white; text-align: start;"> </span></span><br /><span style="background-color: white; text-align: start;"><br /></span></div><div style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">So we get more similarities between the two. By logical analysis, we have 3 possibilities-</span><br /><ol><li><span style="font-family: Trebuchet MS, sans-serif;">Vedas originated from Zoroastrianism with complete reversal of ideas</span></li><li><span style="font-family: Trebuchet MS, sans-serif;">Zoroastrianism originated from Vedas with complete reversal of ideas</span></li><li><span style="font-family: Trebuchet MS, sans-serif;">Both originated simultaneously</span></li></ol><div><span style="font-family: Trebuchet MS, sans-serif;">Since one has extremely high similarity with other with just a reversal of ideas, only first two is probable and we can discard the possibility of third option. Now considering first two points, which one is true? Let us analyze the scriptures itself.</span></div><div><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div><div><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">Vedic scriptures tell us of two types of beings -- Devas and Asurs -- born of the same parent. Devas, being virtuous, were the toast of all and were bestowed with all graces, while Asurs were deemed incapable and got the raw deal. Asurs were miffed by this and were led away to a far off existence of their own, in defiance of the divine ordinance. Once in a while, they waged wars with Devas to reclaim their motherland.</span></span><br /><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></span><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><b>This description of the sequence of events tallies with the legends and scriptures of Mesopotamia</b>. As per Mesopotamian legends, they were once the servants of Gods. They revolted against the Gods and Gods found them difficult to handle, which forced Gods to expel or let the Mesopotamians go to a far off existence. </span></span><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">That is how Mesopotamian</span></span><span style="background-color: white; font-family: 'Trebuchet MS', sans-serif; text-align: start;"> came into existence. This description of events tallies with other legends of Mesopotamia as well, like the Zurvan tales. All the legends of both the regions tally with each other.</span><br /><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></span><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;">Whatever the legends be, we understand two things from this that is perfectly tallying with both Vedic and Zoroastrian beliefs:</span></span><br /><blockquote class="tr_bq"><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><b>One</b>, that they(Zoroastrians) were "once" having beliefs identical to Vedic people and was probably were themselves part of Vedic belief system.</span></span><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></span><span style="background-color: white; text-align: start;"><span style="font-family: Trebuchet MS, sans-serif;"><b>Two</b>, they reached where they are now, away from their 'original' place, revolting against that(Vedic) belief system.</span></span></blockquote><br /><span style="font-family: Trebuchet MS, sans-serif;"><span style="background-color: white; text-align: start;">From <a href="http://en.wikipedia.org/wiki/Daeva#Problems_of_interpretation" target="_blank">Wikipedia</a>, we get that </span><span style="background-color: white; color: #252525; text-align: start;">Old Avestan term </span><i style="background-color: white; color: #252525; text-align: start;">daēuua</i><span style="background-color: white; color: #252525; text-align: start;"> or </span><i style="background-color: white; color: #252525; text-align: start;">daēva</i><span style="background-color: white; color: #252525; text-align: start;"> derives from Old Iranian </span><i style="background-color: white; color: #252525; text-align: start;">*daiva</i><span style="background-color: white; color: #252525; text-align: start;">, which in turn derives from Indo-Iranian </span><i style="background-color: white; color: #252525; text-align: start;">*daivá-</i><span style="background-color: white; color: #252525; text-align: start;"> "god" and sometime down the timeline it </span><span style="background-color: white; color: #252525; text-align: start;"><b>gained</b> a derogatory meaning. So, even with latest archaeological and scriptural evidences available, the confusion is on why Zoroastrians broke away from their original Vedic system and not if Vedas are having origin outside India.</span></span><br /><span style="font-family: Trebuchet MS, sans-serif;"><span style="background-color: white; color: #252525; text-align: start;"><br /></span></span><span style="font-family: Trebuchet MS, sans-serif;"><span style="background-color: white; color: #252525; text-align: start;">Ultimately, if there is one system emanating from other, the only possible choice is Zoroastrianism emanating from Vedic system, and not the other way. Also, as we saw above, the geographic location of where Vedas were composed also leads to Indian subcontinent - specifically near ancient Saraswati river, near Rajasthan.</span></span><br /><span style="font-family: Trebuchet MS, sans-serif;"><span style="background-color: white; color: #252525; text-align: start;"><br /></span></span><span style="font-family: Trebuchet MS, sans-serif;"><span style="background-color: white; color: #252525; text-align: start;">For more scriptural evidences from Hindu scriptures on relation of Shukra and Zarathushtra, please read article by Ajit Vadakayil - </span><a href="http://ajitvadakayil.blogspot.in/2013/06/shukracharya-is-ahura-mazda-god-of.html" target="_blank">http://ajitvadakayil.blogspot.in/2013/06/shukracharya-is-ahura-mazda-god-of.html</a></span></div></div></div></div></div></div></div>Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-43128737291879590362015-04-20T10:29:00.000-07:002019-07-13T11:26:14.321-07:00Who wrote Devi Bhagavatham?<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: "verdana" , sans-serif;"><span style="color: red; font-weight: bold;">Question: </span><b>Who wrote Devi Bhagavatham? Where it is mentioned ? </b><span style="font-size: x-small;">- Question by </span></span><span style="background-color: white; color: #222222; font-family: "arial" , sans-serif;"><span style="font-size: x-small;">B.Kalyan Kumar, Hyderabad</span></span><br />
<span style="font-family: "verdana" , sans-serif;"><br /></span><span style="font-family: "verdana" , sans-serif;"><b><span style="color: #274e13;">Answer: </span></b>The Srimad Devi Bhagavatam, also known as Devi Purana, was composed into 12 chapters, containing 18000 verses by the great Veda Vyasa. Though classified as an upapurana it is the only purana Vedavyasa called "Maha Purana" meaning the great purana. At the end of each chapter of the 18 main puranas or the upa puranas is the verse "This is the end of the fifth section of the Vishnu Purana", or "Thus ends the first chapter of Ganesha Purana Upasanakhanda called "The Description of Somakanta". Where as in the Devi Bhagavatam it is clearly - "Thus ends the eighth chapter of the first Skandha in the Mahapurâna Srimad Devî Bhâgavatam of 18,000 verses by Maharsi Vedavyâsa".</span><br />
<span style="font-family: "verdana" , sans-serif;"><br /></span><span style="font-family: "verdana" , sans-serif;">You can download Devi Bhagavatham English translation <a href="https://archive.org/details/SrimadDeviBhagavatamEnglish" target="_blank">here</a>.</span></div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-36183105467919434422015-01-16T23:45:00.000-08:002019-07-13T09:38:47.146-07:00Where can I get authentic English translation of the Vedas<div dir="ltr" style="text-align: left;" trbidi="on"><span style="font-family: Verdana, sans-serif;"><span style="background-color: white;"><span style="color: red;"><b>Question:</b> </span></span><span style="background-color: white; color: #222222;">Where can I get authentic English translation of the Vedas not done by a westerner? Has any Indian Guru done it? <br /><span style="font-size: x-small;">- Bharath Krishna, Seattle</span></span></span><br /><span style="background-color: white; color: #222222;"><span style="font-family: Verdana, sans-serif;"><br /></span></span><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiT_tanSev-PiijRpHKVeBJ5aLbxOhBnB6p01JYuHKEQxr2ncRrOJfn6NyMT1O9UmF1cyzGXToQfuXX8_HzxMnLJcI8D4RkvQy5djXMDtWCmY2cooEXU-N46fYwJChizvnKueTbcFBk0CMM/s1600/Capture.JPG" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiT_tanSev-PiijRpHKVeBJ5aLbxOhBnB6p01JYuHKEQxr2ncRrOJfn6NyMT1O9UmF1cyzGXToQfuXX8_HzxMnLJcI8D4RkvQy5djXMDtWCmY2cooEXU-N46fYwJChizvnKueTbcFBk0CMM/s1600/Capture.JPG" height="200" width="134" /></a></div><span style="background-color: white;"><span style="font-family: Verdana, sans-serif;"><span style="color: #274e13; font-weight: bold;">Answer:</span><span style="color: #222222;"> If your purpose is to study Vedas, we would strictly recommend you to learn it from a competent guru, who belongs to an authentic<i> parampara</i>. Generally Vedas are not learnt by reading them though, because it requires a guru to guide you to the true meaning. In USA, you can contact <a href="http://www.arshavidya.org/" target="_blank">Arsha Vidya Gurukulam</a> to find a right place near you.</span></span></span><br /><br /><span style="background-color: white;"><span style="color: #222222; font-family: Verdana, sans-serif;">Translation to Vedas by <a href="http://agnikart.com/" target="_blank">Agniveer</a> is quite popular. Apart from it, there is </span></span><span style="font-family: Verdana, sans-serif;"><span style="color: #222222; font-size: 16px; line-height: 26px;">NO reliable English translation available currently.</span><span style="color: #222222;"><span style="line-height: 26px;"> They also have Hindi translation at their <a href="http://www.aryasamajjamnagar.org/" target="_blank">Arya Samaj Jamnagar website</a>.</span></span></span><br /><span style="background-color: white; font-family: arial, sans-serif; font-size: 13px;"><span style="color: #222222;"><br /></span></span></div>Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0Seattle, WA, USA47.6062095 -122.332070847.2636815 -122.9775178 47.9487375 -121.68662379999999tag:blogger.com,1999:blog-804546618762317708.post-64135095821912400692013-10-24T21:30:00.000-07:002019-07-13T09:38:47.191-07:00How many arms does maa Durga have and why? <div dir="ltr" style="text-align: left;" trbidi="on"><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;"><b>Question: Durga ke kitne hath(hands) hai or kyu?</b></span><span style="font-family: Verdana, sans-serif; line-height: 18px; text-decoration: inherit;">- </span><span style="font-family: Verdana, sans-serif; line-height: 18px; text-decoration: inherit;">Mohammad Shahnawaz, Muzaffarnagar</span><br /><a name='more'></a></div><div style="background-color: white; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px;"><span style="font-family: Verdana, sans-serif;"><span style="line-height: 17.99715805053711px;"><b>A:</b> Before coming to the question, let me explain some basics. </span></span></div><div style="background-color: white; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px;"><span style="font-family: Verdana, sans-serif;"><span style="line-height: 17.99715805053711px;">According to Sanatan Dharma, Durga(Shakthi) is known as the Mother of the Cosmos with infinite power to protect her devotees from all kinds of destructive forces. Actually, </span><span style="text-align: -webkit-center;"><span style="color: red;">Shiva and Shak</span><span style="color: red;">ti are one and the sa</span><span style="color: red;">me - </span></span><span style="background-color: transparent; color: #3a342e; line-height: 24px;">both are manifestations of the all-in-one divine consciousness</span><span style="text-align: -webkit-center;"><span style="color: red;">.</span> </span><span style="background-color: transparent; line-height: 24px;">SHIVA symbolises consciousness. </span><span style="background-color: transparent;"><span style="line-height: 24px;">SHAKTI </span><span style="line-height: 23.99147605895996px;">symbolizes</span><span style="line-height: 24px;"> the activating power and energy.<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVeNJvYWdz_C0vlWWK5mDqpV97C9Zmn18Zs2fKFxo7V1amNz45tufK9z68Z3IHvI61kOY1m7vlIDyDQy5isss1GXLtsnf4L5d_q_8BeNV8A_pH3Szf2bopJ7B_cnmDD-JjhjmvOSXkXxy8/s1600/shiva-shakti.jpg" imageanchor="1" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVeNJvYWdz_C0vlWWK5mDqpV97C9Zmn18Zs2fKFxo7V1amNz45tufK9z68Z3IHvI61kOY1m7vlIDyDQy5isss1GXLtsnf4L5d_q_8BeNV8A_pH3Szf2bopJ7B_cnmDD-JjhjmvOSXkXxy8/s320/shiva-shakti.jpg" width="224" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;">Shiva - Shakthi</td></tr></tbody></table></span></span></span></div><div style="background-color: white; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px;"><span style="background-color: transparent; line-height: 24px;"><span style="font-family: Verdana, sans-serif;">Whenever a power becomes active, and wherever energy exists, Shakti is working. Other terms for these primal principles are PURUSHA and PRAKRITI; Purusha is consciousness and Prakriti is nature. </span></span><span style="background-color: transparent; font-family: Verdana, sans-serif; line-height: 24px;">Īshwara is the omnipresent, eternal, formless divine principle; Purusha is the Ātmā and Prakriti is the manifestation, nature. </span></div><blockquote class="tr_bq"><span style="font-family: Verdana, sans-serif; line-height: 24px;"><b>Analogy:</b></span><span style="font-family: Verdana, sans-serif; line-height: 24px;">An electric light can be used to explain their relationship. The electric current, which is the source of the light, is Īshwara; the light is Purusha, and the object that is illuminated is Prakriti.</span></blockquote><div style="background-color: white; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px;"><span style="font-family: Verdana, sans-serif;"><span style="line-height: 17.99715805053711px;">M</span><span style="line-height: 17.99715805053711px;">aa Durga has many names like Sati, Parvati, Gauri, Ambika, Amba, Shakti, Bhavani, Bhadrakali and Kalika and symbolises Mahamaya, Maha meaning Great and Maya meaning '</span><i style="line-height: 17.99715805053711px;">that which is not absolute truth</i><span style="line-height: 17.99715805053711px;">'. The Cosmic manifestation is interpreted as Maya or illusion of the entire universe or all that is created and that is not easily understood by mortals. The combined creative energies of Consciousness (Shiva) with the supreme truth praised as Shakti (Power) Devi Durga, in Sanatan Dharma, have been given a feminine attribute due to its creative aspect and is extended to it and hence the power or energy is worshipped in a female form, a Mother who is responsible for the entire Srishthi or Cosmic creation.</span></span></div><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"></div><h3 style="background-color: white; line-height: 18px; margin: 1.5em 0px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif; font-size: small;">The Meaning of "Durga"</span></h3><span style="background-color: white; line-height: 18px;"><span style="font-family: Verdana, sans-serif;">The word "Durga" in Sanskrit means "Durgatinashini," </span></span><span style="font-family: Verdana, sans-serif;"><span style="line-height: 17.99715805053711px;">'She who is the remover of all Tamasic tendencies & one who destroys all evils & is invincible' & therefore Goddess Durga is popularly known as Mahishasura Mardini, the destroyer of Mahish Asura the Buffalo Demon(buffalo being symbol of <i><b>Tamas</b></i>).</span></span><br /><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"></div><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"></div><h3 style="background-color: white; line-height: 18px; margin: 1.5em 0px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif; font-size: small; line-height: 18px; text-decoration: inherit;">Durga's Many Arms</span></h3><span style="background-color: white; line-height: 18px;"><span style="font-family: Verdana, sans-serif;">Durga is shown with multiple arms to carry multiple weapons. See their meaning below:</span></span><br /><div class="separator" style="clear: both; text-align: center;"></div><span style="font-family: Verdana, sans-serif;"><br /></span><br /><div class="separator" style="clear: both; text-align: center;"></div><span style="font-family: Verdana, sans-serif;"><span style="background-color: white; line-height: 18px; text-decoration: inherit;"><br /></span><b style="line-height: 18px; text-decoration: inherit;">Durga's Many Weapons</b></span><br /><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"></div><ul style="background-color: white; line-height: 18px; margin: 1.5em 0px; padding: 0px; position: relative; text-decoration: inherit; z-index: 0;"><li style="font-style: inherit; list-style-type: disc; margin: 0px 0px 0px 18px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;">The conch shell in Durga's hand symbolizes the 'Pranava' or the mystic word 'Om', which indicates her holding on to God in the form of sound.</span></li><li style="font-style: inherit; list-style-type: disc; margin: 0px 0px 0px 18px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;">The bow and arrows represent energy. By holding both the bow and arrows in one hand "Mother Durga" is indicating her control over both aspects of energy - potential and kinetic.<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoRAL0mLDLyp_UfDpN8Hm_6Z2DRbY51qA0X3JkiLWG-7qJlGHshL5A810x9xNkh5_8bVe7ye_ACf9O2H_yF_lAXl7UzsRLD_uI8qwLMO_6SoeleQr-zcv_IbVnHldQl5FdoopQzKbaIYHq/s1600/mata.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjoRAL0mLDLyp_UfDpN8Hm_6Z2DRbY51qA0X3JkiLWG-7qJlGHshL5A810x9xNkh5_8bVe7ye_ACf9O2H_yF_lAXl7UzsRLD_uI8qwLMO_6SoeleQr-zcv_IbVnHldQl5FdoopQzKbaIYHq/s320/mata.jpg" width="237" /></a></div></span></li><li style="font-style: inherit; list-style-type: disc; margin: 0px 0px 0px 18px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;">The thunderbolt signifies firmness. The devotee of Durga must be firm like thunderbolt in one's convictions. Like the thunderbolt that can break anything against which it strikes, without being affected itself, the devotee needs to attack a challenge without losing his confidence.</span></li><li style="font-style: inherit; list-style-type: disc; margin: 0px 0px 0px 18px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;">The lotus in Durga's hand is not in fully bloomed, It symbolizing certainty of success but not finality. The lotus in Sanskrit is called "pankaja" which means born of mud. Thus, lotus stands for the continuous evolution of the spiritual quality of devotees amidst the worldly mud of lust and greed.</span></li><li style="font-style: inherit; list-style-type: disc; margin: 0px 0px 0px 18px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;">The "Sudarshan-Chakra" or beautiful discus, which spins around the index finger of the Goddess, while not touching it, signifies that the entire world is subservient to the will of Durga and is at her command. She uses this unfailing weapon to destroy evil and produce an environment conducive to the growth of righteousness.</span></li><li style="font-style: inherit; list-style-type: disc; margin: 0px 0px 0px 18px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;">The sword that Durga holds in one of her hands symbolizes knowledge, which has the sharpness of a sword. Knowledge which is free from all doubts, is symbolized by the shine of the sword.</span></li><li style="font-style: inherit; list-style-type: disc; margin: 0px 0px 0px 18px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;">Durga's trident or "trishul" is a symbol of three qualities - Satwa (inactivity), Rajas (activity) and Tamas (non-activity) - and she is remover of all the three types of miseries - physical, mental and spiritual.</span></li></ul><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif;">Devi Durga stands on a lion in a fearless pose of "Abhay Mudra", signifying assurance of freedom from fear. The universal mother seems to be saying to all her devotees: "Surrender all actions and duties onto me and I shall release thee from all fears".</span></div><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif; line-height: 18px; text-decoration: inherit;"><b>Durga's Three Eyes</b></span></div><span style="background-color: white; line-height: 18px;"><span style="font-family: Verdana, sans-serif;">Like Shiva, Mother Durga is also referred to as "Triyambake" meaning the three eyed Goddess. The left eye represents desire (the moon), the right eye represents action (the sun), and the central eye knowledge (fire).</span></span><br /><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"></div><div style="background-color: white; line-height: 18px; margin-bottom: 1.5em; margin-top: 1.5em; padding: 0px; text-decoration: inherit;"></div><h3 style="background-color: white; line-height: 18px; margin: 1.5em 0px; padding: 0px; text-decoration: inherit;"><span style="font-family: Verdana, sans-serif; font-size: small;">Durga's Vehicle - the Lion</span></h3><span style="background-color: white; line-height: 18px;"><span style="font-family: Verdana, sans-serif;">The lion represents power, will and determination. Mother Durga riding the lion symbolises her mastery over all these qualities. This suggests to the devotee that one has to possess all these qualities to get over the demon of ego.</span></span></div>Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com2tag:blogger.com,1999:blog-804546618762317708.post-37186217891321751132013-07-12T08:32:00.000-07:002019-07-13T09:38:47.231-07:00Why god has created this universe? What is the purpose of life? Who am I?<div dir="ltr" style="text-align: left;" trbidi="on"><span style="font-family: Verdana, sans-serif;"><span style="background-color: white; color: #222222;"><b>Q: Why god has created this universe? What is the purpose of life? Who am I?<br />- </b></span><span style="background-color: white; color: #222222;">Vaibhav, Bangalore</span></span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white; color: #222222;"><br /></span><span style="background-color: white; color: #222222;"><b>A: </b></span></span><br /><span style="color: blue;"><b><span style="font-family: Verdana, sans-serif;"><span style="background-color: white;">1. </span></span><span style="font-family: Verdana, sans-serif;">Why god has created this universe? </span></b></span><br /><span style="color: blue;"><span style="font-family: Verdana, sans-serif;"><br /></span></span><span style="color: #222222; font-family: Verdana, sans-serif;">The notion of god "creating" something not true. Because the concept of "creation" in Hinduism is not an external creation, rather it is a manifestation of Parabrahman itself. The world as it appears is not an absolute truth, but is relative. It is called mithya or maya. The illusion, where relative truth appears as absolute reality is the cause of our ignorance - a veil of ignorance that covers ourself from reality.</span><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJvBI6JK0Q1GnTyPexpqG0vdwEVW4agKV9nGnDBOOo3OmO0aiYJZJZ8Lwi8i17nHcxr3Go42xXmz27RevPyWuHtSPpl5-l3RxGmSiqwYLuZV2AFt4K2c1z-AJmvBDpTwDnrtENGca1DW6c/s1600/253ceb6c0180790a254e5cd9f3c0a987.gif" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJvBI6JK0Q1GnTyPexpqG0vdwEVW4agKV9nGnDBOOo3OmO0aiYJZJZ8Lwi8i17nHcxr3Go42xXmz27RevPyWuHtSPpl5-l3RxGmSiqwYLuZV2AFt4K2c1z-AJmvBDpTwDnrtENGca1DW6c/s1600/253ceb6c0180790a254e5cd9f3c0a987.gif" /></a></div><b><span style="color: blue; font-family: Verdana, sans-serif;">2. </span><span style="color: blue; font-family: Verdana, sans-serif;">What is the purpose of life? </span></b><br /><span style="color: blue;"><span style="font-family: Verdana, sans-serif;"><br /></span></span><span style="font-family: Verdana, sans-serif;">Goal of human life is mOksha, the liberation from cycle of births and deaths. </span><span style="font-family: Verdana, sans-serif;">mOksha can happen only through true jnAna(knowledge) - the knowledge of the self. This is achieved through a 3 step process designed by our ancient rishis - Shravana, Manana and Nididhyasana.</span><span style="font-family: Verdana, sans-serif;"> </span><span style="font-family: Verdana, sans-serif; text-align: justify;">But to attain Jnana, you must satisfy some prerequisites. You must have one-pointedness of mind (Ekagrata). Ekagrata comes through Upasana. Upasana comes through purity of heart (Chitta Suddhi). Chitta Suddhi comes through Nishkamya Karma Yoga. To do Nishkamya Karma, you must have controlled the Indriyas. The Indriyas can be controlled through Viveka and Vairagya.</span><br /><br /><blockquote class="tr_bq"><span style="font-family: Verdana, sans-serif;"><b>Shravana, Manana and Nididhyasana:</b></span><span style="background-color: white; line-height: 19px; text-align: justify;"><span style="font-family: Verdana, sans-serif;">The definition of shravaNa is the consistent systematic learning of Vedanta from a competent live teacher for a prolonged length of a time. The teaching has to be reflected upon until there are no more doubts left in the mind, and that is called manana. I am not going to touch a wire until I know for sure (100%) it is not a live wire. Even if there is a slight doubt, I would hesitate to touch it. Similarly the purpose of manana is to insure that the mind is completely doubt-free. Contemplating on the teaching until it is assimilated is nididhyAsana. </span></span></blockquote><br /><span style="font-family: Verdana, sans-serif; text-align: justify;">Moksha is not to be regarded as a becoming into something which previously had no existence. Moksha is not something to be achieved. It is already achieved. Everything is one with Absolute or Para Brahman. What is to be achieved is annihilation of the sense of separateness. Moksha is the direct perception of that which has existed from eternity, but has hitherto been concealed from us on account of the veil of ignorance. Moksha is attainment of the Supreme Bliss or Immortality and removal of all kinds of pain. Moksha is freedom from birth and death. </span><br /><span style="color: blue;"><span style="font-family: Verdana, sans-serif;"><br /></span></span><span style="color: blue;"><b><span style="font-family: Verdana, sans-serif;">3. </span><span style="font-family: Verdana, sans-serif;">Who am I?</span></b></span><br /><span style="color: blue;"><span style="font-family: Verdana, sans-serif;"><br /></span></span><span style="font-family: Verdana, sans-serif;">This is something to be discovered, and not explained through words.</span><br /><span style="color: blue;"><span style="font-family: Verdana, sans-serif;"><br /></span></span></div>Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-58384888733547574542013-07-10T07:12:00.000-07:002019-07-13T09:38:47.299-07:00Why did Sri Ram abandon Sita maiya?<div dir="ltr" style="text-align: left;" trbidi="on"><span style="background-color: white;"><span style="font-family: Verdana, sans-serif;"><b>Q: Isn't it wrong in part of Sree Ram to abandon sita maya into forest even though she had passed The Agni Pariksha and that too just because a drunkard was shouting on his wife.... While the drunkard should have been punished instead ..?</b></span></span><br /><span style="background-color: white;"><span style="font-family: Verdana, sans-serif;">- </span><span style="color: #222222; font-size: 13px;"><span style="font-family: Verdana, sans-serif;">RAKES, Puri</span></span></span><br /><span style="background-color: white;"><span style="font-family: Verdana, sans-serif;"><span style="color: #222222;"><span style="font-size: 12.727272033691406px;"><br /></span></span></span></span><span style="background-color: white;"><span style="font-family: Verdana, sans-serif;"><b>A:</b> The main point to be considered here is that the original Valmiki Ramayana ends with Yuddha Khanda. Since we have a well maintained 'parampara' through which scriptures are handed down the generation, any addition could easily be identified.</span></span><br /><span style="background-color: white;"><span style="font-family: Verdana, sans-serif;"><br /></span></span><span style="font-family: Verdana, sans-serif;"><i>"The first and the last Books of the Ramayana(Bala khanda and Uttara khanda) are later additions. The bulk, consisting of Books II--VI, represents Rama as an ideal hero. In Books I and VII, however Rama is made an avatara or incarnation of Vishnu, and the epic poem is transformed into a Vaishnava text. The reference to the Greeks, Parthians, and Sakas show that these Books cannot be earlier than the second century B.C......"</i>[ The cultural Heritage of India, Vol. IV, The Religions, The Ramakrishna Mission, Institute of Culture].</span><br /><span style="font-family: Verdana, sans-serif;"><br /></span><span style="font-family: Verdana, sans-serif;">However Book I, Balakanda is considered to be an original version except for some injected stories. </span><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3or_iOu3TNxPMa7WZmUuuuKN0w3LvQXyhqfg6t6-z21m1YQnzRGXXTHLLHgp3e6XJit4e4601UcnNeEMZR1SkZ7Eheiddul2GvIxqD3IicjS_JQfyylMdkB6M21t6Dj_fQko80Z-sgg-q/s1600/sita_devi.gif" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg3or_iOu3TNxPMa7WZmUuuuKN0w3LvQXyhqfg6t6-z21m1YQnzRGXXTHLLHgp3e6XJit4e4601UcnNeEMZR1SkZ7Eheiddul2GvIxqD3IicjS_JQfyylMdkB6M21t6Dj_fQko80Z-sgg-q/s1600/sita_devi.gif" /></a></div><span style="font-family: Verdana, sans-serif;"><br /></span><span style="font-family: Verdana, sans-serif;">Even on linguistic evidence, we can understand this clearly.</span><br /><span style="font-family: Verdana, sans-serif;"><br /></span><span style="color: #333333; font-family: Verdana, sans-serif;"><span style="line-height: 12.727272033691406px;">1) Fal-Shruti evidence: </span></span><span style="color: #333333; font-family: Verdana, sans-serif; line-height: 12.727272033691406px;">Fal-shruti of a book (of religious importance) describes that what spiritual or other benefits one can get after reading that book or chapter. Exactly fal-shruti is either given at the end of a book or at the end of each chapter in some books. In valmiki Ramayan we can see that fal-shruti is given at the end of yuddh kand and not after each chapter. And that also describes the importance of reading whole RAMAYAN not yuddh kand alone. It means that the whole book ends with the end of yuddh-kand. But when the fal-shruti describes the benefits of reading RAMAYAN and Ramayan ends with it, why would the book proceed again with Uttar Kand? </span><br /><span style="color: #333333; font-family: Verdana, sans-serif;"><span style="line-height: 12.727272033691406px;"><br /></span></span><span style="color: #333333; font-family: Verdana, sans-serif;"><span style="line-height: 12.727272033691406px;"><br /></span></span><span style="color: #333333; font-family: Verdana, sans-serif;"><span style="line-height: 12.727272033691406px;">(2) Difference in language: When linguists tested the language of Valmiki Ramayan, they stated that there is a clear difference in the language of uttar-kand and the language of rest of the Ramayan. It seems that there is a difference of minimum two centuries between them.</span></span></div>Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-54663861151987426132013-07-10T02:30:00.000-07:002019-07-13T09:38:47.389-07:00Why did God separate souls from himself which should go back to him?<div dir="ltr" style="text-align: left;" trbidi="on"><span style="background-color: white; font-family: Verdana, sans-serif;"><b>Q: Souls are not born, they are eternal. They must go to God to achieve salvation. But souls came from God...So if souls comes from God and it has to go back to God, why did God separate souls from himself to come back to him?</b></span><br /><span style="background-color: white; font-family: Verdana, sans-serif; font-size: x-small;">- Madhukar Singh</span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white;"><br /></span><span style="background-color: white;"><b>A:</b> In Sanathan Dharma, the concept of 'Atma' cannot be equated with the 'soul' in Abrahamic religions. Neither is their concept of "god" same as that of Ishwara. Atma need not "go to Ishwara", because Atma is not at all separated from Brahman. </span></span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white;"><br /></span><span style="background-color: white;">There is an example of 'AkASa'(space) used in Vedanta to explain this concept. <span style="text-align: justify;">Imagine(<span style="color: red;">you really need to imagine</span>) an empty pot. Even though empty, it encloses space ( = </span><span style="text-align: justify;"><i>AkASa</i></span><span style="text-align: justify;">). We may call this enclosed space, the pot-space (= Ghat</span><span style="text-align: justify;"><i>AkASa</i></span><span style="text-align: justify;">).This is not different from the universal space (= </span><span style="text-align: justify;"><i>mahAkASa</i></span><span style="text-align: justify;">) which is outside the pot -- except that the pot-space is space enclosed, conditioned by the material of the pot, whereas the universal space is unconditioned (= </span><span style="text-align: justify;"><i>nirupAdhita</i></span><span style="text-align: justify;">). </span></span></span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white;"><span style="text-align: justify;"><br /></span></span><span style="background-color: white;"><span style="text-align: justify;">Now fill up the pot to the brim with water. The pot-space seems to have disappeared. We only see water now but in the water we see the universal space reflected. This reflection shows the sky, the stars or whatever there is in the sky or the space, like buildings, trees, clouds, etc. with all their different shades of colour. This reflected presentation of the outside space may be called water-space ( = </span><span style="text-align: justify;"><i>jalAkASa</i></span><span style="text-align: justify;">). </span></span></span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white;"><span style="text-align: justify;"><br /></span></span><span style="background-color: white;"><span style="text-align: justify;">Water-space shall not mean 'the space occupied by water' but shall mean the reflection, in the water, of the </span><span style="text-align: justify;"><i>mahAkASa</i></span><span style="text-align: justify;">, which is everywhere. </span></span></span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white;"><span style="text-align: justify;"><br /></span></span><span style="background-color: white;"><span style="text-align: justify;">Now the water-space hides the real space, namely the pot-space within and projects a falsity of an outer space, inside. This is the grand delusion in which we are all in. </span><span style="text-align: justify;">The water-space corresponds to the <i>jIva</i> (the individual soul - </span></span><i style="background-color: white; text-align: justify;">kshara</i><span style="background-color: white; text-align: justify;"> </span><i style="background-color: white; text-align: justify;">purusha</i><span style="background-color: white; text-align: justify;">)</span><span style="background-color: white; text-align: justify;">. It hides the presence of the pot-space within. </span><span style="background-color: white; text-align: justify;">The pot-space is the </span><i style="background-color: white; text-align: justify;">akshara</i><span style="background-color: white; text-align: justify;"> </span><i style="background-color: white; text-align: justify;">purusha</i><span style="background-color: white; text-align: justify;">. </span></span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white; text-align: justify;"><br /></span><span style="background-color: white; text-align: justify;">Without the substratum of the pot-space there cannot be any water-space. We in our delusion think that the water-space is all there is. We forget that there is a pot-space within and it is the real space and that the water-space is only a false projection of the reality. Without the substratum of the imperishable </span><i style="background-color: white; text-align: justify;">purusha</i><span style="background-color: white; text-align: justify;"> within, the </span><i style="background-color: white; text-align: justify;">jIva</i><span style="background-color: white; text-align: justify;"> or the </span><i style="background-color: white; text-align: justify;">kshara purusha</i><span style="background-color: white; text-align: justify;"> or what we think as our personality has no existence. The imperishable </span><i style="background-color: white; text-align: justify;">purusha</i><span style="background-color: white; text-align: justify;"> is also called </span><i style="background-color: white; text-align: justify;">kUTastha</i><span style="background-color: white; text-align: justify;">, the immovable, or the immutable, that which remains like the unchanging iron-piece (anvil) on which the blacksmith does all his hammering. </span></span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white; text-align: justify;"><br /></span><span style="background-color: white; text-align: justify;">The water in the pot is the mind or intellect. It is the reflection in our intellect of the universal consciousness that generates the feeling, an individualised feeling, in us, of 'I' and 'mine'.</span></span><br /><span style="font-family: Verdana, sans-serif;"><span style="background-color: white; text-align: justify;"><br /></span><span style="background-color: white; text-align: justify;">To conclude, let me tell you simply - the notion of 'soul' separate from Ishwara is itself an illusion, and to identify the reality of Atma is the goal of life. That is achieved though self-knowledge, from an authentic guru.</span></span></div>Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com2tag:blogger.com,1999:blog-804546618762317708.post-41391949342118161462013-07-10T02:09:00.000-07:002019-07-13T09:38:47.430-07:00Are Vedas five? Is Pranava Veda included in Vedas?<div dir="ltr" style="text-align: left;" trbidi="on"><span style="font-family: Verdana, sans-serif;"><b style="color: #222222;">Q:</b><span style="background-color: white; color: #222222;"><b> Viswakarma or Viswabrahmins says that vedas are five including pranava veda. wats ur opinion?</b></span>By: <span style="background-color: white; color: #222222;">Prajith.V, Kerala</span></span><br /><div style="color: #222222;"><span style="font-family: Verdana, sans-serif;"><br /></span></div><div style="color: #222222;"><span style="font-family: Verdana, sans-serif;"><b>A: </b>Though the re-discovery of Pranava Veda has made a little influence on our society, the path of a Hindu has not changed much. </span></div><div style="color: #222222;"><span style="font-family: Verdana, sans-serif;"><br /></span></div><div style="color: #222222;"><span style="font-family: Verdana, sans-serif;">Even though there are innumerable sects in Hinduism, Advaita Vedanta is the backbone of Sanathan Dharma. Since the revival of Dharma by Adi Shankaracharya, it stands on his contributions. And it is based on Prasthanathraya - which comprises the primary Upanishads, Bhagavad Gita and Brahmasutras(which are in turn the core of Vedas). Removal of ajnAna is the goal of all human beings. And in whatever way it is achieved, it is fine.</span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5lfyd8_lvOg_2ZpSr5RB1hG_UKodImHid1pPnYo79iH_npThQA82PirS8ok0MBKPKl0OVcbeZPdY2f58eXIAwjuORmRbFuBgfkcWRlnVqzEM2tDJXHe6Gbf2MjezLdMCPMUCu7b1ECOIN/s1600/aum-pranava.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><span style="font-family: Verdana, sans-serif;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj5lfyd8_lvOg_2ZpSr5RB1hG_UKodImHid1pPnYo79iH_npThQA82PirS8ok0MBKPKl0OVcbeZPdY2f58eXIAwjuORmRbFuBgfkcWRlnVqzEM2tDJXHe6Gbf2MjezLdMCPMUCu7b1ECOIN/s320/aum-pranava.jpg" width="320" /></span></a></div><div style="color: #222222;"><span style="font-family: Verdana, sans-serif;"><br /></span></div><div><span style="color: #222222; font-family: Verdana, sans-serif;">But, whether Vedas are one, four or five, it is better to stick with the parampara; and that is our way to truth. Our rishis have designed a perfect system for aiding one to his goal. </span></div><div><span style="color: #222222; font-family: Verdana, sans-serif;">There are three important things to be considered:<br /><br />1. Pranava Veda doesn't(/may not) have the authenticity of such a parampara.<br />2. Study of Pranava Veda is not a "necessary" condition in aquiring Brahma Vidya. </span></div><div><span style="color: #222222; font-family: Verdana, sans-serif;">3. The current system(parampara) of knowledge is "sufficient" in guiding a person to his goal.</span></div><div><span style="color: #222222; font-family: Verdana, sans-serif;"><br /></span></div><div><span style="color: #222222; font-family: Verdana, sans-serif;">Still, study of Pranava Veda on a person's interest is not wrong. It is desirable too as knowledge should be gathered from all sources. But it neither has a higher priority, nor anything extra to offer. </span></div></div>Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-36320531167632991232013-07-09T07:57:00.000-07:002019-07-13T09:38:47.470-07:00Should I Become a Vegetarian?<div dir="ltr" style="text-align: left;" trbidi="on"><h1 class="entry-title" style="background-color: white; border: 0px; clear: both; line-height: 1.3em; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="background-color: transparent; color: #333333; font-family: Verdana, sans-serif; font-size: small; font-weight: normal; line-height: 24px;">In essence, Hinduism is Sanatana Dharma, and that Dharma is from time immemorial; it involves pursuit of Moksha through self-reflection, inquiry, and Self-Knowledge. Self-Knowledge in Hinduism is synonymous with Moksha (Liberation from the cycle of birth and death).</span></h1><div class="entry-content" style="background-color: white; border: 0px; clear: both; color: #333333; line-height: 24px; margin: 0px; padding: 12px 0px 0px; vertical-align: baseline;"><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Therefore,<b> the one who is seeking to understand the ultimate mystery of existence and thereby gaining salvation or release is a true Hindu, irrespective of the nationality, caste, creed or gender. </b>With that catholic understanding, one can see that Hinduism becomes a way of life because the pursuit of the essential purpose of life is the goal of the ideal Hindu life. If you ask most Hindus whether they believe in God, you will get a firm “Yes”, in response.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">With this perspective, it is easier to analyze all other questions including whether Hinduism requires one to be a vegetarian. Since the purpose of life is securing liberation or Moksha, until we reach that we need to maintain our body. Keeping the body healthy through proper nourishment is the Hindu Dharma. The human body is considered a temple of God. Therefore, it is sacred and should be treated with respect.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">You asked whether a Hindu has to be a vegetarian. Well, it is a fact that not all Hindus are vegetarians. <b>Hindu kings and princes and the warriors have eaten meat for thousands of years. So your question is not whether a Hindu should eat but whether you should eat meat.</b> Since such a question has already arisen in your mind, perhaps you have developed a degree of sensitivity about harming other living forms to satisfy your physical hunger. If that is true, you may be better off not eating meat. That way you will be at peace with yourself. Since you are sensitive to this issue, your intellect may be directing you towards being a vegetarian. It is a possibility. However, your mind wants the pleasure of eating meat and your body may crave it due to past habits. So you have to reflect on this. Why has this question come up for you? What is the right thing for you to do?</span></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxlh7Cj7fMqNgqA94xktnsSRWNTzxaHLY7DN9RUXvo2Y8Y9PVZw_QEn3shwfdnd9bfTg-KVQMOCoaBQ2e5WVBTg6HI4oNUuf4Q8bgJ_GULiV43W9kqN75FeVnQ07Sp4t2wQmNt4y8a1yWK/s1600/krishna-with-flute.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><span style="font-family: Verdana, sans-serif;"><img border="0" height="257" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxlh7Cj7fMqNgqA94xktnsSRWNTzxaHLY7DN9RUXvo2Y8Y9PVZw_QEn3shwfdnd9bfTg-KVQMOCoaBQ2e5WVBTg6HI4oNUuf4Q8bgJ_GULiV43W9kqN75FeVnQ07Sp4t2wQmNt4y8a1yWK/s320/krishna-with-flute.jpg" width="320" /></span></a></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><strong style="background-color: transparent; border: 0px; line-height: 24px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Follow Your Self-Nature</span></strong></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">When you go against your own intellect and good understanding of life you commit a sin. An act that is contrary to your SWADHARMA (your own nature) creates a conflict within you. So you have to reflect on whether being a vegetarian is natural to you or not. Now, of course, even the traditional non-vegetarians are choosing vegetarianism not because of any compassion to other animals but they are recognizing that meat is not good for their health.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">I have already mentioned that Hinduism does not say to you “don’t do this and don’t do that”. You must determine your own actions based on your intellectual values, culture, education and primary goal in life. You will find that following your Swadharma (your own nature) will make you comfortable with yourself. It is not for others to judge what food is right for you! It is for you to decide.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">While you are trying to decide whether to be a vegetarian do this experiment. Imagine your self to be a chicken or cow who is about to be slaughtered for food. Would you not advise the guy who wants to make a dinner out of you to be a vegetarian instead? The golden rule of “Do unto others as you would have them do unto you” can sometimes help shape our analysis.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><strong style="background-color: transparent; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Life Lives on Life</span></strong></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Life lives on life. That is the law of nature. Whether I eat an animal or plant, I am destroying a life in some form. Among all life forms, Man is different from the rest. He has the capability to discriminate right from wrong. That gives him the freedom of choice which animals and plants lack.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">According to ancient teachings and our observations, plants have just a body and perhaps a rudimentary mind. Animals have both body and mind to express their feelings and suffering, but rudimentary intellect. Man has not only body and mind but also a well developed intellect to discriminate between good and bad, and to choose.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Man always has three choices: He can choose to do something, not to do it, or find another alternative way to do it that is more satisfactory. For animals and plants there is no freedom of choice. They are instinctively driven. The cow does not sit down before meals and inquires whether it should be a vegetarian or non-vegetarian. Same with the tiger or the eagle. They don’t say prayers before eating like we do. They just act according to their nature. No one can hold that against them.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><strong style="background-color: transparent; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Man and Sin</span></strong></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">For a Man the discriminative intellect is much evolved. Plants and animals do not commit sin in their actions because there is no will involved in their actions. For a human, the story is different.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">You may wonder why I brought sin in the argument. Let me explain. Sin is nothing but agitations in the mind. It is these agitations that prevent me in my journey to Moksha. Mind has to be pure (meaning un-agitated) for me to see the truth as the truth. (Bible also says blessed are those whose minds are pure).</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">To define sin more scientifically: It is the divergence between the mind and intellect. Intellect knows right from wrong. But we feel like doing things even though we know they are wrong . That is, the intellect says something but mind which should be subservient to the intellect rebels and does whatever it feels like. This divergence is sin.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">After a wrong action is performed there is a guilt feeling. Intellect, although it was overruled, does not keep quiet. It keeps prodding “I told you it is wrong. Why did you do it?” With peace of mind gone, Man goes through a “Hell”. Man is not punished for the sin; he is punished by the sin! Think about it. All the Yoga schools, if you analyze clearly, are bringing this integration between the body, mind, and intellect so that there can be harmony. With harmony, there is peace.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">For a true Yogi, what he thinks, what he speaks, and what he does are in perfect alignment. In our case, we think something but have no guts to say what we think. Our lips say something different from what we are thinking. Sometimes people say, “Watch My Lips or Read My Lips “. They mean to emphasize that what they say can be counted on. However, if you watch their lips as requested and follow their actions these are again different! There is no integration anywhere. Our lips and our hips have divergent paths. We live a chaotic life of freestyle dancing! Besides deceiving others, we deceive ourselves, and the worst thing is sometimes we don’t even realize that.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><strong style="background-color: transparent; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Animals and Sin</span></strong></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Now, when a tiger kills and eats, it does not commit a sin. Because its intellect is rudimentary, it does not go through any analysis before it kills and asks “should I kill or not kill this cute deer”? A tiger does not ask itself, “Should I be a non-vegetarian or a vegetarian?”. When it is hungry, to fill the natures demand, it kills its prey and eats what it needs and leaves the rest when it is full. A tiger does not overeat. There are no fat tigers in nature.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">A tiger is not greedy either. It does not seek luxury beyond satisfying its needs. Animals and plants and birds and bees and insects and all living things follow a beautiful ecological system. It is only man who destroys the ecology by being greedy. But Man also has the beautiful instrument of the intellect and the ability to develop it and to meditate on the reality of the universe.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><strong style="background-color: transparent; border: 0px; margin: 0px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Should I be a vegetarian or non-vegetarian?</span></strong></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">So yes, “Should I be a vegetarian or non-vegetarian?” is asked only by a man. Why does that question come? It comes due to reflection. Because man has a discriminative intellect, he can reflect on the nature of pain and suffering. Perhaps a man may think at some point in his life whether it is justifiable to harm and kill an animal to fill his belly. A person may reflect whether eating animals is consistent with the golden rule of “Do unto others as you would have them do unto you”. A man may consider whether this maxim applies to all forms of life or just other human beings.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Plants are life forms too. “Should one hurt them?” you may ask. If one can live without hurting any life forms that is the best, but that is not possible. Life lives on life – that is the law of nature. My role as a human being with discriminative intellect is to do the least damage to the nature for keeping myself alive and well.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">At least, I am not consciously aware of suffering of the plants. That is why eating to live and not living to eat is the determining factor. In Bhagawad Geeta, Sri Krishna emphatically says that a Sadhaka (one who is in pursuit of Moksha) should have a compassion for all forms of life. There may come a point when it is advisable to be a vegetarian – only taking from nature what you need to keep the body in optimal health.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">In one’s spiritual growth, one develops subtler and subtler intellect. That is, the mind becomes more sensitive, calmer, and self-contented. Your sensitivity to suffering of others also grows. Hence, the thought about becoming a vegetarian may come. Only you can decide what is right for you and not someone else. Any decision that is imposed on you from the outside does violence to your nature.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Many young people are now becoming vegetarians. They all have their own reasons. Fortunately vegetarianism is mainstream now and accepted. Most schools and universities offer vegetarian and even vegan meals and so the option to become a vegetarian is easier today than ever before.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Flowers grow in their own time. Whether you are vegetarian or not does not matter ultimately.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">You are all flowers blooming in the light of the divine.</span></div><div style="background-color: transparent; border: 0px; margin-bottom: 24px; padding: 0px; vertical-align: baseline;"><span style="font-family: Verdana, sans-serif;">Hari Om and Tat Sat. – Sadananda</span></div></div></div>Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com2tag:blogger.com,1999:blog-804546618762317708.post-86649250885264550432013-01-18T08:16:00.000-08:002013-01-18T08:16:03.661-08:00Why drona did not teach archery to ekalavya?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption">When
we hear the word Ekalavya, Guru Bhakti will come to our mind
immediately. He gave his thumb, an important finger as Guru Dhakshina
for the education obtained from Guru. However, Ekalavya was actually a
grey character: partially good and partially bad. Before practicing the
shastras (shastra vidya) in front of Drona’s idol, earlier he learned
Paish<span class="text_exposed_show">acha vidya from group of devils
(pishachi). From this force only, he fought against Sri Krishna with
Jarasanda and got defeated. Ekalavya attacked Krishna for the second
time and got defeated. Ekalavya thought that it’s not possible to kill
Sri Krishna using Paishacha Astra. In order to get Divine astras, he
came to Dronacharya with bad intention. Acharya Dhrona had promised to
Arjuna that he would make him as supreme in Dhanur vidya after liking
his conduct. To keep the promise Acharya Dhrona didn’t taught it to
Ekalavya first. Also Ekalavya came to learn archery with the bad
intention. When Dronacharya came to know that Ekalavya was worshipping
him to obtained Astra Vidya, Dronacharya went and got Ekalavya’s thumb
as Gurudakshina to teach him the Astra Vidya. After Dronacharya obtained
the Guru Dakshina, he then started to teach Ekalavya the Astra Vidya.
Here, Dronacharya didn’t violate the promise of Arjuna (because Ekalavya
cannot be as efficient as Arjuna) but at the same time he (as a guru)
didn’t disappointed his disciple. This is pointed out by Madhwacharya.<br /> <br />
Ekalavya was an amsha of Manimanta, the leader of a certain group of
demons although he was talented and came from hunter family. Even demons
show devotion towards their master but their actions are demonic and
their intentions are against what is good for the society. You will find
many demons who worship demigods but they dislike Vishnu because He is
in charge of reducing the burden of earth. Earth was actually filled
with demons at the time Krishna incarnated. If you read the story of
Krishna, you will see many demons planning to kill Krishna since His
birth without knowing that He is the cause of all causes. One can have
peace only when one develops faith in Absolute God and dedicates all his
actions for the good as well as to that God.</span></span></span></span><br />
<span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption"><span class="text_exposed_show"><br /> You will find
devotion, talent and hardship even in demons but we cannot support them
because they can misuse the skills that are taught. Regarding the social
status of Ekalavya, one has to understand the hindu caste system
properly.<br /> <br /> The caste system was actually called as swa-dharma.
It means duty( dharama) according to one’s swabhava(nature). There are 2
types of dharmas according to Vedic system. Samanya (Normal) and
vishesha(Special) dharma. Samanya dharma is common to all. It includes
being kind, courteous to all beings, etc. Vishesha dharma is what
differs and it is also called swa-dharma. Vedic scriptures has explained
to us that our actions must match our energy-nature, our prakriti. Our
actions, including our livelihood, must be consistent with our state of
conscious, our swabhava. Our swadharma, the mode of life and duty that
is natural to us, being based on our karma(deeds of previous lives) and
samskaras (impressions in our mind).<br /> <br /> According to the Hindu
religion, the 3 types of natures of the human being are: mode of
goodness, mode of passion and mode of ignorance. Hence, the class of
people who are completely in mode of goodness (brahmana=one who has
gained the brahma gyana (one who has the correct knowledge about the
brahmanda(everything about the universe))) are considered as
intellectual class since their mind is not biased towards bad things.
That is why they were ministers or priests in the king’s court in olden
times. The class of people who are in mode of passion and goodness is
considered to be belonging to administrative class(kshathriya). That is
why they were kings or warriors because the rulers and warriors have to
be very active and brave. They must not only be good towards their
citizens( mode of goodness) but also should have the courage to punish
the culprits (mode of passion). If a king loves even the criminals like a
saint, then the society will not be peaceful. The third class of people
is a businessmen (vaishya) who is in the mode of passion and ignorance.
The last class of people is ones who are driven by immoral thoughts or
who do not have control over their mind to decide what right or wrong or
even lazy people. They are worker class(sudra). They were not given
highest position because they can misuse the powers. For example, the
knowledge about making the bombs/guns is misused by terrorists by
killing innocent people. This is because they are in the mode of
ignorance. By doing manual work, they would gradually rise above the
mode of ignorance and would be getting the higher posts in the future or
same life. Hence, this system also worked as purification process for
the human beings.<br /> <br /> If this division is not done properly in a
society, there will be no peace, prosperity as well as spiritual
progress of individuals. That is why the meaning of Dharma is that which
is meant for the stability of the world. It is also means to be both
secular and spiritual welfare of living beings.<br /> <br /> The 3 natures
explained before are found in ‘varying degrees’ in all individuals, be
they Indian, American or British. So God made a broader classification
of the individuals. The natures present in individuals fall under the
various people in the order of predominance as follows:<br /> <br /> BrAhmaNa: sattva–>rajas<br /> kShatriya – rajas–>sattva–>tamas<br /> vaishya – rajas–>tamas–>sattva<br /> shUdra – tamas<br /> <br />
In the satya, dwapara and tretayugas it is told that God was helping us
to establish good governance in the world. You may ask how God was
helping us. The four divisions of human beings were originally done by
God to divide the people according to their quality so that there won’t
be any waste of time or confusion in selecting the right candidate for
different positions in society. God used to fully control the births of
the people in previous yugas and decide who has to take birth in which
family. We all say that God is the controller of everything but we
cannot admit this truth. In the previous yugas, only a pure man, when
his punya [karmic merit] becomes exhausted, descends from heaven to
earth and is born in kshathriya(administrative class of people) lineage
and such man was selected as a king. Such a person is indeed great and
is a portion of God on earth. Because Lord Vishnu entered the body of
that monarch and helps the citizens to give good governance. Hence we
can see the God’s responsibility for the welfare of the world or
society. The form of government that is the oldest, most prevalent down
through the ages, and most widely found around the globe is that of the
divine monarchy. These were found in India, China, Japan, Mexico, Peru,
Babylonia, Mesopotamia, Sumer, Ur, Egypt, Ethiopia, the Sudan, in
ancient Greece, as well as in Scandinavia and Celtic Europe. In all
these civilizations the king was spoken of as divine representatives.
That is why we can see great kings like shibi, Satya harishchandra in
earlier yugas. There are also instances of sudra getting purified in the
same life and getting all the respect. For example, Sage valmikki who
came from hunter family has written epic historical book ramayana. Also
Vidura the son of a maid-servant has served as minister of Hastinapura.
In Mahabharatha, Krishna has even declined the gorgeous feast of
Duryodhana, who came from kshathriya clan and went straight to the hut
of Vidura who was born from Sudra mother. Vidura had nothing to offer
Krishna except some plantain fruits. In his joy, which made him lose his
body-consciousness, he offered the peels to Krishna and threw the pith
away, not knowing what he was doing. Such was the delight he was
immersed in, on seeing Krishna in his cottage. Sri Krishna uttered not a
word. He went on swallowing the peels. He noted that the plantain stuff
was being thrown off, but said nothing. At that time, it appears, the
wife of Vidura was taking a bath. When she heard that Sri Krishna had
come, she ran without even dressing herself properly. She forgot herself
equally. When she saw Vidura giving peels to the Lord, she yelled, “Oh!
What are you giving?” The moment she uttered these words, Vidura came
to consciousness and he immediately told her, “Go and put on your
clothes, please.” Neither she knew that she had no proper clothes, nor
Vidura knew that he was feeding the Lord with peels. When both began to
realise the mistake they had made in their overwhelming joy, the one
rushed to put on decent clothes and the other offered the fruit instead
of the peels. But Sri Krishna is reported to have smilingly remarked,
“Now the taste of the fruit has gone. The peels were tastier.” God loves
only himself. He cannot love anything else, because anything else does
not exist.<br /> <br /> However, this caste system is distorted in kaliyuga
because it is controlled (partially) by great demon called kalipurusha.
Hence, determining the quality of a human cannot be determined merely
from birth or caste in this yuga. The entire system has also collapsed
because the caste system is no longer formulated as per the inherent
guNas in an individual. It is now a caste system based on the
individual’s birth. Even now, if an individual objectively examines his
nature, he will come to know of his real dharma (duty that purifies
oneself).<br /> <br /> In the beginning of satya yuga, there was actually no
such caste system. Because all the people were thinking well about
others and were pure in heart. As people started to think unethically
there was a need to divide the people according to their nature.<br /> In
the Bhagavd-Gita Lord has told: “Even a man of knowledge acts according
to his own nature, for everyone follows the nature he has acquired from
the three modes. Thus, from this sloka it is clear that even if we
educate a person who is in the mode of ignorance he will still act
according to his nature. Even if his intellect says that it is wrong to
do the misdeeds, he will still do it because of the impulse of the sense
organs.<br /> <br /> All
scriptures enjoin that the only way to learn is by approaching a
spiritual master, inquiring submissively from him and rendering service
to him. When Drona refused to accept Ekalavya[until the thumb was
lost....as said above] as a disciple at the time this potential
relationship ceased to exist. However Ekalavya persisted unilaterally.
Disciple means subjecting oneself to the discipline of the Guru. However
Ekalavya did not do this, he actually used Drona solely for the purpose
of enhancing his own reputation as a warrior. Drona thus considered
Ekalavya’s behavior to be improper. Ekalavaya violated both these
tenets. Perhaps it was because of his unswerving, though misguided faith
in Dronacarya that Ekalavya received the benediction of being killed by
none other that the Supreme Personality of Godhead, Sri Krishna
Himself.<br /> <br /> “From within his heart I inspired Drona to ask for the
thumb of Ekalavya and I later killed Ekalavya in battle” reveals Sri
Krishna to Arjuna<br /> <br /> Drona is a Trikalagya (one who can see past,
present and future). Both Eklavya and Karna were made incapable to use
archery against Arjuna because both would be in the side of Duruyodhana
and both Drona and Parshuram knew it in advance.<br /> <br /> Ekalavya-ism,
which is a bhava (ideal or sentiment) in the Mahabharata, is a
philosophy of self learning with a meditative mind without physical
presence of a Guru something which is technologically possible today.</span></span></span></span></div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com9tag:blogger.com,1999:blog-804546618762317708.post-45688462343123168102013-01-18T08:04:00.000-08:002013-01-18T08:08:02.613-08:00What is Yaga(Yagam) as per Vedas? What are the types of Yagas?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption">Yajna, Yaga and Homa are the terms derived from root word 'yaj'. Both yajna and yaga mean the same.<br /> <br /> The definition of yaga is--<br /><span class="text_exposed_show"> <br /> ☀<b> devatoddeshena dravyatyagaH yagaH.</b><br /> <br /> Setting apart some material to be offered to a deity is yaga.<br /> <br /> ☀ <b>Tasya agnau prakShepaH homaH.</b><br /> <br /> The offering of that material into the fire is homa.<br /> <br /> ☀ So the mantra says- <b>sUryAya svAhA, sUryAya idam na mama</b>-<br /> <br /> This is for sUrya and is no longer mine.<br /> <br /> <b>✔ Meaning of Yagna:</b><br /> <br />
In its gross form, Yagna is a spiritual experiment of sacrificing and
sublimating the havana sámagri (herbal preparations) in the fire
accompanied by the chanting of Vedic mantras. This is only the outer
physical process or ritual of Yagna, which has scientific importance and
beneficial effects. This agni-yagna when performed on a small scale is
also known as havan, homam or agnihotra.<br /> <br /> The meaning of yagna
is not confined to this sacrificial ritual. It has a much wider and
deeper meaning. The word yagna is derived from the Sanskrit verb yaj,
which has a three-fold meaning: worship of deities (devapujana), unity
(saògatikaraña) and charity (dána). The philosophy of yagna teaches a
way of living in the society in harmony and a lifestyle which promotes
and protects higher human values in the society, which is indeed the
basis of an ideal human culture.<br /> <br /> <b>✔ Scientific Aspects of Yagna:</b><br /> <br />
The four Vedas signify the philosophy of the eternity and
complementarity of Gayatri and Yagna in the divine creations. Further,
the Atharvaveda also deals with the sound therapy aspects of the
mantras. They can be used for the treatment of the ailing human system
at the physical, psychological and spiritual levels. The Samaveda
focuses on the musical chanting patterns of the mantras and the subtle
form of yagna by defining the latter as the process of mental oblation
on the surface of internal emotions through the cosmic radiations of the
omnipresent subtle energy of sound. The Yajurveda contains the
knowledge of the principles and the methods of performing yagnas as a
part of the spiritual and scientific experiments for global welfare.<br /> <br />
The effects of yagna include treatment of various diseases and the
removal of atmospheric pollution (discussed in detail in the coming
issues). Another prominent effect is parjanya.<br /> <br /> Parjanya implies
sublime showers of vital energy and spiritual strength from the upper
cosmic planes (higher space). As the natural fertilizers add to the
fertility of soil, the unique confluence of the power of mantra, thermal
force and sublimated herbal energy in yagna increases the vital energy
(práña)1 in the atmosphere while purifying the air. This práña is
inherent in the air. The sádhaka, having prepared himself through
práñáyáma, is able to inhale this parjanya along with oxygen through
inner determination (samkalpa). The flow of fresh air in the morning has
been found to be rich in práña. The larger the scale of yajgns and the
longer their duration, the greater would be these effects.<br /> <br /> The
parjanya generated by yagna augments the level of práña in the air. This
effect is condensed around the yagnashálá (the area where is yagna
performed) but is also prevalent in the wider space and continues to
expand with the flow of air with the process of yagna. If we pour some
oil drops in a pot containing water, the oil separates itself from water
and spreads on the surface of water. In a similar way, the energy of
yagna expands all around in the open space. Its práña, its essence, its
energy, is also present in the water contained in the clouds. This is
showered in the form of rain and thus gets absorbed in the soil, crops
and vegetation. The soil irrigated by it is found to be more fertile and
the grains, fruits and vegetables grown there are tastier and have
higher nutritive value. The milk of the cows which graze the grass grown
on such lands is also of excellent quality. Drinking the milk and
eating the fruits and vegetables energized by yagna increases our
stamina, resistance against infections and diseases, and mental
astuteness.<br /> <br /> In fact the cosmic flow of práña is omnipresent in
the subliminal realms of Nature. It enables all activities, movements
and evolution of living beings. All creatures possess práña and
therefore they are called práñi. Práña is the source of our vital
strength. If it were present in substantial amount in the body, an
apparently lean and skinny person would be very strong and healthy (e.g.
Mahatma Gandhi). Its elevated levels are expressed in mental radiance,
intellectual sharpness and talents. Its reduction on the contrary would
render a physically robust person weak, lethargic and dull. Reduction of
this subtle energy in plants and trees would diminish the shining
beauty of flowers, and nutrient quality of fruits, vegetables and
grains. Decreased levels of práña in the air, despite the presence of
substantial amounts of oxygen, would lessen its vitality. Even deep
breathing of this otherwise ‘fresh’ air would not have the desired
healthy effects. People living at such places are found to lack vital
strength, immunity and mental sharpness. The parjanya extracted by yagna
compensates for these deficiencies.<br /> <br /> <b>✔ Types of Yagnas:</b><br /> <br />
A variety of yagnas are described in the scriptures. The seva yagna,
meaning service to the society, is a noble example of yagna. The jóána
yagna corresponds to the service of people by enlightening their lives
with the glow of knowledge and education. The práña yagna implies the
selfless service of saving the lives of people from sufferings and
agonies and inspiring liveliness and reverence for life in them.<br /> <b><br /> ✔ Modern times and ignorance towards a great tradition:</b><br /> <br />
In the tides of time we lost and forgot the original purpose, relevance
and importance of yagna in our life. It won’t be an exaggeration to
conclude that this negligence has been a major cause of our fallen and
miserable state today. Nevertheless, there is a hope of reviving the
yagna in its original form, as we have somehow continued the tradition
of yagna as a holy custom and occasionally perform it, in some form at
least, as a symbolic ritual. Although lifeless and deformed, a feeble
and hazy image of this ancient tradition is still with us. All important
ceremonies, including the shoÃaÌ samskáras (sixteen rituals that are
performed at various stages of life from birth till death), are
conducted with yagna. For instance, the Vedic mode of the wedding
ceremony (viváha samskára) takes place in the presence of the sacred
flames of yagna. As the melting heat of the fire welds and binds two
metal pieces, the pious glow and the spiritual warmth of the yagyágni
(the fire of yagna) conjugate the souls of the bride and the groom
through the sacred knot of marriage. The cremation rites (dáha or
aòtyeÌÚi samskára) is also a yagna. The significance of yagna in the
thread ceremony (upanayana samskára) is self-evident, as the sacred
thread donned to symbolize the initiation of an enlightened life is
called “yajóopavita”. This thread is always worn in the auspicious
presence of yajóágni. Yagna is also performed during the programme of
katha-kirtan (the recital of an allegoric story along with devotional
songs), religious celebrations and the occasions of special festivals.
For example, Holi, which is celebrated these days as a colour festival
was originally a festival of yagna to celebrate the harvesting of ripe
crop every year. A handful of fresh grains is required to be sacrificed
in the “holi- yagna” as a mark of expressing gratitude to God’s grace.
It also signifies the spirit of purifying the grain in yajóágni before
using it in food preparations.<br /> <br /> Yagna is also performed on
religious functions like Satya Narayan Katha, Bhagvat Katha, Ramayan
Parayan, etc. Specific yagnas are also invariably linked with the Vedic
as well as the tántrika sádhaná-anusthánas. Gayatri sádhaná is regarded
incomplete without yagna. The number of áhutis offered in the havans or
yagnas organized to mark the end of Gáyatri anuÌÚhána or
mahápurascarañas should at least equal the tenth or hundredth fraction
of the number of japas completed everyday in these sádhanás. Worshipping
various manifestations of God is also required to be carried out with
specific kinds of yagna, as described in the holy places of pilgrimage.<br /> <br />
The prominence of tirthas, the places of pilgrimage, is also associated
with yagna since the Vedic Age. The places where grand yagnas were
organized and conducted by the rishis became tirthas and are still
revered as holy destinations of pilgrimage in India.</span></span></span></span></div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-60757018988109526052013-01-08T08:39:00.001-08:002013-01-08T08:39:02.916-08:00What is Diwali/Deepawali? Why is it celebrated?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2cvb7kI1d7bjOlw7rh6HnY6gbfwAREGKoMV-WbMIwGxm-d1yGAb5rLGsn1RKbk67C0Ckndt5xMT6nJq79fxfxHEfpwsT4KrxY8P2wVbyIa6He9n8FrAe9b7w1hBvjRysEbKl80Uxcbjo/s1600/diwali.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh2cvb7kI1d7bjOlw7rh6HnY6gbfwAREGKoMV-WbMIwGxm-d1yGAb5rLGsn1RKbk67C0Ckndt5xMT6nJq79fxfxHEfpwsT4KrxY8P2wVbyIa6He9n8FrAe9b7w1hBvjRysEbKl80Uxcbjo/s320/diwali.png" width="320" /></a></div>
<span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption"><span class="text_exposed_show">Deepavali
or Diwali means "a row of lights". It falls on the last two days of the
dark half of the Hindu month of Kartik (October-November).<br /> <br /> <b>Origins of Diwali:</b><br /> <br />
There are various alleged origins attributed to this festival. Some
hold that they celebrate the marriage of Lakshmi with Lord Vishnu. In
Bengal the festival is dedicated to the worship of Kali. It also
commemorates that blessed day on which the triumphant Lord Rama returned
to Ayodhya after defeating Ravana. On this day also Sri Krishna killed
the demon Narakasura. In South India people take an oil bath in the
morning and wear new clothes. They partake of sweetmeats. They light
fireworks, which are regarded as the effigies of Narakasura who was
killed on this day. They greet one another, asking, "Have you had your
Ganges bath?" which actually refers to the oil bath that morning as it
is regarded as purifying as a bath in the holy Ganga.<br /> <br /> <b>Give and Forgive: <br /> </b><br /> <br />
Everyone forgets and forgives the wrongs done by others. There is an
air of freedom, festivity and friendliness everywhere. This festival
brings about unity. It instills charity in the hearts of people.
Everyone buys new clothes for the family. Employers, too, purchase new
clothes for their employees.<br /> <br /> <b>Rise and Shine:</b><br /> <br /> Waking up
during the 'Brahmamuhurta' (at 4a.m.) is a great blessing from the
standpoint of health, ethical discipline, efficiency in work and
spiritual advancement. It is on Deepavali that everyone wakes up early
in the morning. The sages who instituted this custom must have cherished
the hope that their descendents would realise its benefits and make it a
regular habit in their lives.<br /> <br /> <b>Unite and Unify:</b><br /> <br /> In a
happy mood of great rejoicing village folk move about freely, mixing
with one another without any reserve, all enmity being forgotten. People
embrace one another with love. Deepavali is a great unifying force.
Those with keen inner spiritual ears will clearly hear the voice of the
sages, "O Children of God unite, and love all". The vibrations produced
by the greetings of love, which fill the atmosphere, are powerful enough
to bring about a change of heart in every man and woman in the world.
Alas! That heart has considerably hardened, and only a continuous
celebration of Deepavali in our homes can rekindle in us the urgent need
of turning away from the ruinous path of hatred.<br /> <br /> <b>Prosper and Progress:</b><br /> <br />
On this day, Hindu merchants in North India open their new account
books and pray for success and prosperity during the coming year. The
homes are cleaned and decorated by day and illuminated by night with
earthen oil-lamps. The best and finest illuminations are to be seen in
Bombay and Amritsar. The famous Golden Temple at Amritsar is lit in the
evening with thousands of lamps placed all over the steps of the big
tank. Vaishnavites celebrate the Govardhan Puja and feed the poor on a
large scale.<br /> <b><br /> Illuminate Your Inner Self:</b><br /> <br /> The light of
lights, the self-luminous inner light of the Self is ever shining
steadily in the chamber of your heart. Sit quietly. Close your eyes.
Withdraw the senses. Fix the mind on this supreme light and enjoy the
real Deepavali, by attaining illumination of the soul. He who Himself
sees all but whom no one beholds, who illumines the intellect, the sun,
the moon and the stars and the whole universe but whom they cannot
illumine, He indeed is Brahman, He is the inner Self. Celebrate the real
Deepavali by living in Brahman, and enjoy the eternal bliss of the
soul.<br /> <br /> The sun does not shine there, nor do the moon and the
stars, nor do lightnings shine and much less fire. All the lights of the
world cannot be compared even to a ray of the inner light of the Self.
Merge yourself in this light of lights and enjoy the supreme Deepavali.<br /> <br />
Many Deepavali festivals have come and gone. Yet the hearts of the vast
majority are as dark as the night of the new moon. The house is lit
with lamps, but the heart is full of the darkness of ignorance.<br /> <b><br /></b></span></span></span></span><br />
<blockquote>
<span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption"><span class="text_exposed_show"><b>
O man! Wake up from the slumber of ignorance. Realize the constant and
eternal light of the Soul, which neither rises nor sets, through
meditation and deep enquiry.</b></span></span></span></span><br /><span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption"><span class="text_exposed_show"></span></span></span></span></blockquote>
<span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption"><span class="text_exposed_show"> <br /> May you all attain full inner
illumination! May the supreme light of lights enlighten your
understanding! May you all attain the inexhaustible spiritual wealth of
the Self! May you all prosper gloriously on the material as well as
spiritual planes!<br /> <br /> With excerpts from the writings of Swami Sivananda</span></span></span></span></div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-12378842598694005332013-01-08T08:33:00.002-08:002013-01-08T08:33:38.426-08:00Are Hindus idol worshipers?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjNOS1BJW5fChs__8-XhYYkAv6py24hSPMPH8EY305ZdJs5vc_ZDiOAJfcwFfnPEmGjUcQsSoqxBrl-0T2P2ulSKo3qXUp-nrOcJqpfIwm-LZlcEonbskj33G_v_a1JCnR-v-XBGFuQhw/s1600/Goddess+Durga.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" height="212" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjjNOS1BJW5fChs__8-XhYYkAv6py24hSPMPH8EY305ZdJs5vc_ZDiOAJfcwFfnPEmGjUcQsSoqxBrl-0T2P2ulSKo3qXUp-nrOcJqpfIwm-LZlcEonbskj33G_v_a1JCnR-v-XBGFuQhw/s320/Goddess+Durga.jpg" width="320" /></a></div>
<span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption">First of all, the term idol is misleading. It is called vigraha/mUrti though we vaguely call it an idol.<br /><br />The
stone or metal deity images in Hindu temples and shrines are not mere
symbols of the Gods. They are the form through which their love, power
and blessings flood forth into this world. We may liken this mystery to
our ability to communicate with others through the telephone. We do not
talk to the telephone; rather we use it as a means of communication with
anoth<span class="text_exposed_show">er person. Without the telephone,
we could not converse across long distances; and without the sanctified
icon in the temple, we cannot easily commune with the Deity. Divinity
can also be invoked and felt in a sacred fire, or in a tree, or in the
enlightened person of a sat guru. In our temples, God is invoked in the
sanctum by highly trained priests. Through the practice of yoga, or
meditation, we invoke God inside our self. Yoga means to yoke oneself to
God within. The image or icon of worship is a focus for our prayers and
devotions.<br /> <br /> Another way to explain icon worship is to
acknowledge that Hindus believe God is everywhere, in all things,
whether stone, wood, creatures or people. So, it is not surprising that
they feel comfortable worshiping the Divine in His material
manifestation. The Hindu can see God in stone and water, fire, air and
ether, and inside his own soul. Indeed, there are Hindu temples which
have in the sanctum sanctorum no image at all but a yantra, a symbolic
or mystic diagram. However, the sight of the image enhances the
devotee’s worship.<br /> <br /> Elaboration: In Hinduism one of the ultimate
attainments is when the seeker transcends the need of all form and
symbol. This is the yogi’s goal. In this way Hinduism is the least
idol-oriented of all the religions of the world. There is no religion
that is more aware of the transcendent, timeless, formless, causeless
Truth. Nor is there any religion which uses more symbols to represent
Truth in preparation for that realization.<br /> <br /> Humorously speaking,
Hindus are not idle worshipers. I have never seen a Hindu worship in a
lazy or idle way. They worship with great vigor and devotion, with
unstinting regularity and constancy. There’s nothing idle about our ways
of worship! (A little humor never hurts.) But, of course, the question
is about “graven images.” All religions have their symbols of holiness
through which the sacred flows into the mundane. To name a few: the
Christian cross, or statues of Mother Mary and Saint Theresa, the holy
Kaaba in Mecca, the Sikh Adi Granth enshrined in the Golden Temple in
Amritsar, the Arc and Torah of the Jews, the image of a meditating
Buddha, the totems of indigenous and Pagan faiths, and the artifacts of
the holy men and women of all religions. Such icons, or graven images,
are held in awe by the followers of the respective faiths. The question
is, does this make all such religionists idol worshipers? The answer is,
yes and no. From our perspective, idol worship is an intelligent,
mystical practice shred by all of the world’s great faiths. <br /> <br />
The human mind releases itself from suffering through the use of forms
and symbols that awaken reverence, evoke sanctity and spiritual wisdom.
Even a fundamentalist Christian who rejects all forms of idol worship,
including those of the Catholic and Episcopal churches, would resent
someone who showed disrespect for his Bible. This is because he
considers it sacred. His book and the Hindu’s icon are much alike in
this way.<br /> <br /> - Satguru Sivaya Subramuniyaswami<br /> <br /> Source : <a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.hinduismtoday.com%2F&h=TAQHbtg21&s=1" rel="nofollow nofollow" target="_blank"><span>http://</span><wbr></wbr><span class="word_break"></span>www.hinduismtoday.com/</a></span></span></span></span></div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com1tag:blogger.com,1999:blog-804546618762317708.post-35161566197166127852013-01-08T00:43:00.001-08:002013-01-08T00:43:24.451-08:00Why Do Hindus worship the cow?<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguoxTdj64VbrfmjdFEwXxPKa1Ha-pZZcDtI9om9Lnxxse4akR6F7fTr6ZX9TqCxwxzZmdCjz1rrLjFpQqlpVzsbLjaNw1tuogu3Kl3Ddtw6eqR_y8Nai6eV83KjmfwsCIO1K7Xeasmf9Q/s1600/CowHA.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEguoxTdj64VbrfmjdFEwXxPKa1Ha-pZZcDtI9om9Lnxxse4akR6F7fTr6ZX9TqCxwxzZmdCjz1rrLjFpQqlpVzsbLjaNw1tuogu3Kl3Ddtw6eqR_y8Nai6eV83KjmfwsCIO1K7Xeasmf9Q/s320/CowHA.jpg" width="222" /></a></div>
<div class="text_exposed_root text_exposed" id="id_50ebdb7fbf3d92405883344">
Hindus don’t worship cows. We respect, honor and adore the cow. By
honoring this gentle animal, who gives more than she takes, we honor all
creatures.<br /><span class="text_exposed_show"> <br /> Hindus regard all
living creatures as sacred—mammals, fishes, birds and more. We
acknowledge this reverence for life in our special affection for the
cow. At festivals we decorate and honor her, but we do not worship her
in the sense that we worship the Deity.<br /> <br /> To the Hindu, the cow
symbolizes all other creatures. The cow is a symbol of the Earth, the
nourisher, the ever-giving, undemanding provider. The cow represents
life and the sustenance of life. The cow is so generous, taking nothing
but water, grass and grain. It gives and gives and gives of its milk, as
does the liberated soul give of his spiritual knowledge. The cow is so
vital to life, the virtual sustainer of life, for many humans. The cow
is a symbol of grace and abundance. Veneration of the cow instills in
Hindus the virtues of gentleness, receptivity and connectedness with
nature. <br /> <br /> Elaboration: Who is the greatest giver on planet Earth
today? Who do we see on every table in every country of the world—
breakfast, lunch and dinner? It is the cow. McDonald’s cow-vending
golden arches and their rivals have made fortunes on the humble cow. The
generous cow gives milk and cream, yogurt and cheese, butter and ice
cream, ghee and buttermilk. It gives entirely of itself through sirloin,
ribs, rump, porterhouse and beef stew. Its bones are the base for soup
broths and glues. It gives the world leather belts, leather seats,
leather coats and shoes, beef jerky, cowboy hats—you name it. The only
cow-question for Hindus is, “Why don’t more people respect and protect
this remarkable creature?” Mahatma Gandhi once said, “One can measure
the greatness of a nation and its moral progress by the way it treats
its animals. Cow protection to me is not mere protection of the cow. It
means protection of all that lives and is helpless and weak in the
world. The cow means the entire subhuman world.” <br /> <br /> In the Hindu
tradition, the cow is honored, garlanded and given special feedings at
festivals all over India, most importantly the annual Gopashtama
festival. Demonstrating how dearly Hindus love their cows, colorful cow
jewelry and clothing is sold at fairs all over the Indian countryside.
From a young age, Hindu children are taught to decorate the cow with
garlands, paint and ornaments. Her nature is epitomized in Kamadhenu,
the divine, wish-fulfilling cow. The cow and her sacred gifts—milk and
ghee in particular—are essential elements in Hindu worship, penance and
rites of passage. In India, more than 3,000 institutions called
Gaushalas, maintained by charitable trusts, care for old and infirm
cows. And while many Hindus are not vegetarians, most respect the still
widely held code of abstaining from eating beef. <br /> <br /> By her
docile, tolerant nature,the cow exemplifies the cardinal virtue of
Hinduism, non injury, known as ahimsa. The cow also symbolizes dignity,
strength, endurance, maternity and selfless service. In the Vedas, cows
represent wealth and joyous Earthly life. From the Rig Veda (4.28.1;6)
we read. “The cows have come and have brought us good fortune. In our
stalls, contented, may they stay! May they bring forth calves for us,
many-colored, giving milk for Indra each day. You make, O cows, the thin
man sleek; to the unlovely you bring beauty. Rejoice our homestead with
pleasant lowing. In our assemblies we laud your vigor.” <br /> <br /> Source : <a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.hinduismtoday.com%2F&h=MAQF4KXes&s=1" rel="nofollow nofollow" target="_blank"><span>http://</span><wbr></wbr><span class="word_break"></span>www.hinduismtoday.com/</a></span></div>
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Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com2tag:blogger.com,1999:blog-804546618762317708.post-12874728124196214962013-01-08T00:35:00.000-08:002019-07-13T09:20:19.098-07:00Why does Hinduism have so many Gods?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "trebuchet ms" , sans-serif;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8H28fn_KgiBgGJQtjG9H7UTEjlCxiNt5wzVJlHpRdcCwQH9sDsDmeuJXl5HEzByltTZjxLOW0GkMuds8xkvJMRw4ujkRDi_TcMAtWromMpi3_YV1hzZqUZ9aDvCL9VrCmLqE8O8IV93w/s1600/Gods_india-f74d8.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="190" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg8H28fn_KgiBgGJQtjG9H7UTEjlCxiNt5wzVJlHpRdcCwQH9sDsDmeuJXl5HEzByltTZjxLOW0GkMuds8xkvJMRw4ujkRDi_TcMAtWromMpi3_YV1hzZqUZ9aDvCL9VrCmLqE8O8IV93w/s320/Gods_india-f74d8.jpg" width="320" /></a></span></div>
<span style="font-family: "trebuchet ms" , sans-serif;"><span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption">Contrary to prevailing misconceptions,
Hindus or rather Sanatan Dharma does not have a concept of 'God' at all! Ishwara, as understood in our tradition, is not an entity that sits in heaven and does supervision business. Hence even though we use the term God to refer to Ishwara - the idea behind it is completely different from organized religions. In Hindu culture, the primordial factor has always been karma and goal has always been Moksha - from the cycle of births and deaths - not heaven! This is where comparative religion theory fails completely when applied to Hinduism along with Semitic religions. Peoples of India with different languages and cultures have understood the <span class="text_exposed_show">one Consciousness in their own distinct way. This is signified by the Ishta Devta concept - where every person is free to choose his deity of worship.<br /> <br /> Through history there arose four principal Hindu denominations— Saivism, Shaktism, Vaishnavism and Smartism. For Saivites, God is Siva. For Shaktas, Goddess Shakti is supreme. For Vaishnavites, Lord Vishnu is God. For Smartas—who see all Deities as reflections of the One God—the choice of Deity is left to the devotee.<br /> <br /> This liberal Smarta perspective is well known, but it is not the prevailing Hindu view. Due to this diversity, Hindus are profoundly
tolerant of other religions, respecting the fact that each person has his/her own
pathway to moksha. One of the unique understandings in Hinduism is
as mentioned earlier - life is not about a God in remote heaven but is inside each
and every jIvAtma, in the heart and consciousness, waiting to be
discovered.<br /> <br />There is much confusion about this subject, even among Hindus. Learn the right terms and the subtle differences in them, and you can explain the profound ways Hindus look at Divinity. Others will be delighted with the richness of the Indian concepts of the divine. You may wish to mention
that some Hindus believe only in the formless Absolute Reality as God;
others believe in God as personal devta. This freedom makes the understanding of divine the richest in all of Earth’s existing faiths.</span></span></span></span></div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-45806958549571556992012-12-29T01:32:00.001-08:002012-12-29T01:32:41.759-08:00What is Advaita, or nonduality?<div dir="ltr" style="text-align: left;" trbidi="on">
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<div class="text_exposed_root text_exposed" id="id_50deb7f26c3ee3374730201">
What
is Advaita, or nonduality? Advaita means nondual or "not two." This
oneness is a fundamental quality of everything. Everything is a part of
and made of one nondual conciousness. Often the question arises, "If it
is all one thing, why don’t I experience it that way?" This is confusing
oneness for the appearance of sameness. Things can appear different
without being separate. Just look at your <span class="text_exposed_show">hand
for a moment. Your fingers are all different from each other, but are
they separate? They all arise from the same hand. Similarly, the
objects, animals, plants and people in the world are all definitely
different in their appearance and functioning. But they are all
connected at their source—they come from the same source. This one Being
that is behind all life has an infinite number of different expressions
that we experience as different objects.<br /> <br /> To continue with the
hand analogy, your fingers are all made of the same substance. They are
made up of similar tissues, cells, atoms, and at the deepest level,
subatomic particles. Similarly, when your experience of reality becomes
more subtle, you discover that everything is just different expressions
of one field of nondual Being. Below is a wonderful little story about
the meaning and definition of nonduality or Advaita written by Dennis
Waite (of advaita.org.uk) that explores this in more depth.<br /> <br /> But
what about your experience right now? Is it possible to realize this
subtle oneness or nonduality in ordinary experience? It is, if you set
aside the expectation of a dramatic awakening to the experience of
oneness and explore the nondual nature of reality a little bit at a
time. Just as even a single drop of water is wet, you can experience
oneness in even simple everyday experiences, since oneness is a
fundamental quality of everything that exists.<br /> <br /> As an
experiment, just notice your fingers and the palm of your hand. Can you
say where one starts and the other ends, or are they one thing? To take
this further, where does your hand stop and your forearm begin? Can you
experience the oneness of your hand and your forearm? If these are not
separate, then what about other parts of your body? Are your feet and
your ears really one even though they are so different? Now notice if
there really is a separation between your thoughts and your head. Where
does your head stop and something else called thought begin? What about
feelings or desires? Are they really separate from you or your body?<br /> <br />
Now, notice the simple sensations you are having: the sounds you are
hearing, the sensations of touch, and the objects and events you are
seeing. If you are seeing something, where does the seeing stop and
something else called the eye begin? If you are hearing sounds, where
does the sound start and the ear stop? Perhaps the hearing, the sound,
and your ear are all one thing. Yes, the ear is different from the
sound, but in the act of hearing, they become one thing.<br /> <br /> Then,
where does the source of the sound stop and the sound itself start? For
example, if a bird is singing outside your window, where does the bird
stop and the sound of its song begin? Or are they one thing? If the bird
and its song are one thing, and your hearing and the song are one
thing, then is it possible that you and the bird are also one thing?<br /> <br /> Nondual consciousness is the natural state.<br /> <br />
The Advaita truth of nondual consciousness, or oneness of Being, has
often been thought of as something hidden or difficult to experience,
when it is quite ordinary and available in every moment. Nondual
consciousness is the natural state. Of course, a dramatic experience of
oneness is a rare event. But why wait for something so rare when this
sweet and satisfying oneness is right here, right now?<br /> <br /> <br /> <span style="font-size: large;"><b>What is Advaita or Nonduality?</b></span><br /> <br /> - by Dennis Waite</span></div>
<div class="text_exposed_root text_exposed" id="id_50deb7f26c3ee3374730201">
<span class="text_exposed_show"><br />
"So, Swami-ji, what would you say that Advaita is?" The eager young
woman crossed her legs and sat expectantly, pencil poised above a
pristine pad of paper.<br /> <br /> "It simply means ‘not two' - the
ultimate truth is nondual," replied the Sage, reclining in a large and
comfortable-looking armchair and not sitting in an upright lotus
position, as he ought to have been, for the sake of the photograph that
she had just taken, if nothing else.<br /> <br /> She continued to wait for
further elucidation before beginning to write but it soon became
apparent that the answer had been given. "But is it a religion? Do you
believe in God, for example?"<br /> <br /> "Ah, well, that would depend upon
what you mean by those words, wouldn't it?" he responded, irritatingly.
"If, by ‘religion', you mean does it have priests and churches and a
band of followers who are prepared to kill non-believers, then the
answer is no. If, on the other hand, you refer to the original, literal
meaning of the word, namely to ‘bind again', to reunite the mistaken
person that we think we are with the Self that we truly are, then yes,
it is a religion. Similarly, if by ‘God' you mean a separate,
supernatural being who created the universe and will reward us by
sending us to heaven if we do what He wants, then the answer is no. If
you use the term in the sense of the unmanifest, non-dual reality, then
yes, I most certainly do believe in God."<br /> <br /> The pencil raced
across the paper, recording the answer for the benefit of the magazine's
readers but, as the words clashed with previous ideas in her memory,
the lack of a clear resolution of her questions was reflected by an
increasing puzzlement in her expression.<br /> <br /> He registered this
with compassion and held out his hand towards her. "Give me a piece of
paper from your pad." She looked up, mouth slightly open as she wondered
why he could possibly want that. But she turned the pad over, carefully
tore off the bottom sheet and placed it in his outstretched hand. He
turned to the table at his right and deftly began to fold and refold the
paper. After a few moments, he turned back and, before she had had time
to see what he had done, he held the paper aloft and launched it into
the air. It rose quickly and circled gracefully around the room before
losing momentum and diving to meet a sudden end when its pointed nose
hit a sauce bottle on the dining table. "Could you bring it back over
here do you think?" he asked.<br /> <br /> "So, what would you say that we have here?" he asked, as she handed it back to him.<br /> <br />
"It's a paper aeroplane," she replied, with just a hint of questioning
in her voice, since the answer was so obvious that she felt he must have
some other purpose in mind.<br /> <br /> "Really?" he responded and, in an
instant, he screwed up the object and, with a practised, over-arm
movement, threw it effortlessly in a wide arc, from which it landed just
short of the waste paper basket in the corner of the room. "And now?"
he asked.<br /> <br /> "It's a screwed-up ball of paper", she said, without any doubt in her voice this time.<br /> <br />
"Could you bring it back again, please", he continued. She did so,
wondering if this was typical of such an interview, spending the session
chasing about after bits of paper like a dog running after a stick. He
took the ball and carefully unfolded it, spread it out on the table and
smoothed his hand over it a few times before handing it back to her.
"And now it is just a sheet of paper again," he said, "although I'm
afraid it's a bit crumpled now!"<br /> <br /> He looked at her, apparently
anticipating some sign of understanding if not actual revelation but
none was forthcoming. He looked around the room and, after a moment, he
stood up, walked over to the window and removed a rose from a vase
standing in the alcove. Returning to his seat, he held the rose out to
her and asked, "What is this?"<br /> <br /> She was feeling increasingly
embarrassed as it was clear he was trying to explain something
fundamental, which she was not understanding. Either that or he was mad
or deliberately provoking her, neither of which seemed likely, since he
remained calm and open and somehow intensely present. "It's a flower,"
she replied eventually.<br /> <br /> He then deliberately took one of the
petals between his right-hand thumb and fore-finger and plucked it. He
looked at her and said, "And now?" She didn't reply, though it seemed
that this time he didn't really expect an answer. He continued to remove
the petals one by one until none remained, looking up at her after each
action. Finally, he pulled the remaining parts of the flower head off
the stem and dropped them onto the floor, leaving the bare stalk, which
he held out to her. "Where is the flower now?" he asked. Receiving no
reply, he bent down and picked up all of the petals, eventually
displaying them in his open hand. "Is this a flower?" he asked.<br /> <br /> She shook her head slowly. "It was a flower only when all of the petals and the other bits were all attached to the stem."<br /> <br />
"Good!" he said, appreciatively. "Flower is the name that we give to
that particular arrangement of all of the parts. Once we have separated
it into its component parts, the flower ceases to exist. But was there
ever an actual, separate thing called ‘flower'? All of the material that
constituted the original form is still here in these parts in my hand.<br /> <br />
"The paper aeroplane is an even simpler example. There never was an
aeroplane was there? And I don't just mean that it was only a toy. There
was only ever paper. To begin with, the paper was in the form of a flat
sheet for writing on. Then, I folded it in various ways so that it took
on an aerodynamic shape which could fly through the air slowly. The
name that we give to that form is ‘aeroplane'. When I screwed it up, the
ball-shape could be thrown more accurately. ‘Aeroplane' and ‘ball' were
names relating to particular forms of the paper but at all times, all
that ever actually existed was paper.<br /> <br /> "Now, this sort of
analysis applies to every ‘thing' that you care to think of. Look at
that table over there and this chair on which you are sitting. What are
they made of? You will probably say that they are wooden chairs?"<br /> <br />
He looked at her questioningly and she nodded, knowing at the same time
that he was going to contradict her. "Well, they are made of wood
certainly, but that does not mean that they are wooden chairs! On the
contrary, I would say that this, that you are sitting on, is actually
chairy wood, and that object over there is tably wood. What do you say
to that?"<br /> <br /> "You mean that the thing that we call ‘chair' is just
a name that we give to the wood when it is that particular shape and
being used for that particular function?" she asked, with understanding
beginning to dawn.<br /> <br /> "Exactly! I couldn't have put it better
myself. It is quite possible that I could have a bag full of pieces of
wood that can be slotted together in different ways so that at one time I
might assemble them into something to sit upon, another time into
something to put food upon and so on. We give the various forms distinct
names and we forget that they are ONLY names and forms and not distinct
and separate things.<br /> <br /> "Look - here's an apple," he said,
picking one out of the bowl on the table and casually tossing it from
one hand to the other before holding it up for her to examine. "It's
round or to be more accurate, spherical; its reddish in colour and it
has", he sniffed it, "a fruity smell. No doubt if I were to bite into
it, I would find it juicy and sweet.<br /> <br /> "Now all of these - round,
red, fruity, juicy, sweet - are adjectives describing the noun ‘apple.'
Or, to use more Advaitic terms, let me say that the ‘apple' is the
‘substantive' - the apparently real, separately existing thing - and all
of the other words are ‘attributes' of the apple - merely incidental
qualities of the thing itself. Are you with me so far?"<br /> <br /> She nodded hesitantly but, after a little reflection, more positively.<br />
"But suppose I had carried out this analysis with the rose that we
looked at a moment ago. I could have said that it was red, delicate,
fragrant, thorny and so on. And we would have noted that all of those
were simply attributes and that the actual existent thing, the
substantive, was the rose. But then we went on to see that the rose
wasn't real at all. It was just an assemblage of petals and sepals and
so on - I'm afraid I am not a botanist! In the same way, we could say
that the apple consists of seeds and flesh and skin. We may not be able
to put these things together into any form different from an apple but
Nature can.<br /> <br /> "If you ask a scientist what makes an apple an
apple, he will probably tell you that is the particular configuration of
nucleotides in the DNA or RNA of the cells. There are many different
species of apple and each one will have a slight variation in the
chromosomes and it is that which differentiates the species. If you want
to explain to someone what the difference is between a Bramley and a
Granny Smith, you will probably say something like ‘the Bramley is large
and green, used mainly for cooking and is quite sharp tasting, while
the Granny Smith is still green but normally much smaller and sweeter'.
But these are all adjectives or attributes. What is actually different
is the physical makeup of the cell nuclei.<br /> <br /> "But, if we look at a
chromosome or a strand of DNA, are we actually looking at a
self-existent, separate thing? If you look very closely through an
electron microscope, you find that DNA is made up of four basic units
arranged in pairs in a long, spiral chain. And any one of these units is
itself made up of atoms of carbon, hydrogen, oxygen and nitrogen, again
arranged in a very specific way. So even those are not separate
‘things-in-themselves'; they are names given to particular forms of
other, more fundamental things.<br /> <br /> "And so we arrive at atoms -
even the ancient Greeks used to think that everything was made up of
atoms. Are these the final ‘substantives' with all of the apparent
things in the world being merely attributes? Well, unfortunately not.
Science has known for a long time that atoms mainly consist of empty
space with electrons spinning around a central nucleus of protons and
neutrons. And science has known for somewhat less time that these
particles, which were once thought to be fundamental, are themselves not
solid, self-existent things but are either made up of still smaller
particles or are in the form of waves, merely having probabilities of
existence at many different points in space.<br /> <br /> "Still more
recently, science claimed that all of the different particles are
themselves made out of different combinations of just a few particles
called quarks and that those are the ultimately existing things. But
they have not yet progressed far enough. The simple fact of the matter
is that every ‘thing' is ultimately only an attribute, a name and form
superimposed upon a more fundamental substantive. We make the mistake of
thinking that there really is a table, when actually there is only
wood. We make the mistake of thinking that there is really wood, when
actually there is only cellulose and sugars and proteins. We make the
mistake of thinking there is protein when this is only a particular
combination of atoms. "Ultimately, everything in the universe is seen to
be only name and form of a single substantive.<br /> <br /> The journalist
was transfixed; not exactly open-mouthed but her pencil had not moved
for some time. Eventually, she asked in a small voice: "But then where
do I fit into all of this?"<br /> <br /> "Ah", he replied. "That again
depends upon what you mean by the word ‘I'. Who you think you are -
‘Sarah' - is essentially no different from the table and chair. You are
simply name and form, imposed upon the non-dual reality. Who you really
are, however... well, that is quite different - you are that nondual
reality. You see, in the final analysis, there are not two things; there
is only nonduality. That is the truth; that is Advaita." (by Dennis
Waite)</span></div>
<span style="font-family: "Trebuchet MS",sans-serif;"><span class="fbPhotoTagList" id="fbPhotoPageTagList"><span class="fcg"></span></span></span></div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-54630225114324555032012-12-29T01:27:00.002-08:002012-12-29T02:35:58.727-08:00What is the meaning of the Om symbol ?<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqLPo9E9yNNT-yPY_uvLQgI9AT1GpaNxvlt2bC4nHgHvpPzgeBt10lxbbWMvShfUmvItTIsUiAGzKFemcqYSTmE0jotNFk9kDRRij4z8o2Bz_QqSkkeWrllXygfeWkxJFHzdyaE4DoP6Q/s1600/om_1024x768.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiqLPo9E9yNNT-yPY_uvLQgI9AT1GpaNxvlt2bC4nHgHvpPzgeBt10lxbbWMvShfUmvItTIsUiAGzKFemcqYSTmE0jotNFk9kDRRij4z8o2Bz_QqSkkeWrllXygfeWkxJFHzdyaE4DoP6Q/s320/om_1024x768.jpg" width="320" /></a></div>
<span class="fbPhotosPhotoCaption" id="fbPhotoPageCaption" tabindex="0"><span class="hasCaption"><br /> * OM is the single most ubiquitous symbol in all of Hinduism <br /> <br /> The symbol Om, Ohm or Aum is believed to be the primordial sound that emanated during the creation of the Universe<br /><span class="text_exposed_show"> <br /> * It is made up of three separate sounds, and saying these together makes Om the ultimate mantra.<br /> <br />
* Saying the three sounds together in the right way helps to awaken the
inner self, the atman, which is a spark from the divine Brahman. When
said in this way, Om is called Pranava, the sacred sound (sacred
humming).<br /> <br /> * It is the representation of Brahman, who is
unreachable and unknowable. By using the symbol (or saying the word),
Hindus can approach Brahman in both the mystical and earth-bound planes.<br /> <br />
* The symbol has enormous significance in Hindu life, appearing
everywhere – on temples, on amulets worn by almost everyone and even
painted onto the tongue of newborns using honey, to welcome them into
life.<br /> <br /> => The Mandukya Upanishad has an excellent discussion on the significance of the Om sound. </span></span></span><br />
<br />
<blockquote class="tr_bq">
<b><i>Om ityetadaksharam idam sarvam, tasyopavyakhyanam bhutam bhavat bhavishyaditi sarvam omkara eva</i>.</b></blockquote>
<br />
The Imperishable is OM, and it is 'all this'. Everything
else, whatever be of the past, present or future, is like an exposition,
explanation or commentary on the meaning of this great Truth – the
Imperishable Om. <i>Sarvam Omkara eva:</i> Everything is Om, indeed. This is how the Upanishad begins. <i>Om itiyetadaksharam idam sarvam:</i>
All this, whatever is visible, whatever is cognizable, whatever can
come within the purview of sense-perception, inference or verbal
testimony, whatever can be comprehended under the single term, creation –
all this is Om.</div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-84769943088058172762012-12-27T01:41:00.000-08:002019-07-13T09:50:40.627-07:00Questions on philosophy and science<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<ol style="text-align: left;">
<li><span style="font-family: Trebuchet MS, sans-serif;"><a href="http://hinduconcepts.blogspot.com/2012/12/what-is-advaita-or-nonduality.html">What is advaita/non-duality?</a></span></li>
<li><span style="font-family: Trebuchet MS, sans-serif;"><a href="https://hinduconcepts.blogspot.com/2013/07/why-god-has-created-this-universe-what.html">Why God has created the Universe? What is the purpose of life? Who am I?</a></span></li>
<li><a href="https://hinduconcepts.blogspot.com/2013/07/why-did-god-separate-souls-from-himself.html"><span style="font-family: Trebuchet MS, sans-serif;">Why did God separate souls from himself which should go back to him?</span></a></li>
</ol>
</div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com1tag:blogger.com,1999:blog-804546618762317708.post-80347503760257371692012-12-26T09:41:00.000-08:002019-07-13T09:54:34.548-07:00Questions on History<div dir="ltr" style="text-align: left;" trbidi="on">
<ol style="text-align: left;">
<li><a href="https://hinduconcepts.blogspot.com/2015/05/who-is-aryan-are-aryansand-vedas.html"><span style="font-family: "trebuchet ms" , sans-serif;">Who are Aryans? Are Aryans from outside the subcontinent?</span></a></li>
</ol>
</div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-81035012540304258112012-12-26T08:40:00.003-08:002019-07-13T09:50:28.380-07:00Questions on Scriptures<div dir="ltr" style="text-align: left;" trbidi="on">
<span style="font-family: Trebuchet MS, sans-serif;"><b>VEDAS:</b></span><br />
<br />
<ol style="text-align: left;">
<li><span style="font-family: Trebuchet MS, sans-serif;"><a class="GLVTYVNPB" href="http://hinduconcepts.blogspot.com/2013/01/what-is-yagayagam-as-per-vedas-what-are.html">What is Yaga(Yagam) as per Vedas?</a></span></li>
<li><a href="https://hinduconcepts.blogspot.com/2015/01/where-can-i-get-authentic-english.html"><span style="font-family: Trebuchet MS, sans-serif;">Can I get an authentic English translation of Vedas?</span></a></li>
<li><a href="https://hinduconcepts.blogspot.com/2013/07/are-vedas-five-is-pranava-veda-included.html"><span style="font-family: Trebuchet MS, sans-serif;">Are Vedas five? Is Pranava Veda included in Vedas?</span></a></li>
</ol>
<br />
<span style="font-family: Trebuchet MS, sans-serif;"><b>PURANAS</b>:</span><br />
<br />
<ol style="text-align: left;">
<li><a href="http://hinduconcepts.blogspot.com/2013/01/why-does-hinduism-have-so-many-gods.html"><span style="font-family: Trebuchet MS, sans-serif;">Why Hinduism has so many gods?</span></a></li>
<li><a href="https://hinduconcepts.blogspot.com/2015/04/who-wrote-devi-bhagavatham.html"><span style="font-family: Trebuchet MS, sans-serif;">Who wrote Devi Bhagavatam?</span></a></li>
</ol>
<br />
<b><span style="font-family: Trebuchet MS, sans-serif;">MAHABHARATHA </span></b><br />
<br />
<ol style="text-align: left;">
<li><span style="font-family: Trebuchet MS, sans-serif;"><span style="font-family: "trebuchet ms" , sans-serif;"><a class="GLVTYVNPB" href="http://hinduconcepts.blogspot.com/2013/01/why-drona-did-not-teach-archery-to.html">Why drona did not teach archery to ekalavya?</a></span></span></li>
</ol>
<div>
<span style="font-family: Trebuchet MS, sans-serif;">RAMAYANA</span></div>
<div>
<ol style="text-align: left;">
<li><span style="font-family: Trebuchet MS, sans-serif;"><a href="https://hinduconcepts.blogspot.com/2013/07/why-did-sri-ram-abandon-sita-maiya.html">Why did Sri Ram abandon Sita maiya?</a></span></li>
</ol>
</div>
</div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-77237848101489070762012-12-26T08:40:00.000-08:002019-07-13T09:50:10.255-07:00Question on Symbolism<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<ol style="text-align: left;">
<li><a href="http://hinduconcepts.blogspot.com/2012/12/what-is-meaning-of-om-symbol.html"><span style="font-family: Trebuchet MS, sans-serif;">What is the significance of OM(AUM) symbol?</span></a></li>
<li><span style="font-family: Trebuchet MS, sans-serif;"><a href="http://hinduconcepts.blogspot.com/2013/01/are-hindu-gods-married.html">What is meant by representing Hindu gods as married?</a></span></li>
<li><span style="font-family: Trebuchet MS, sans-serif;"><a href="http://hinduconcepts.blogspot.com/2013/01/why-does-hinduism-have-so-many-gods.html">What is the significance of multiple gods?</a></span></li>
<li><a href="https://hinduconcepts.blogspot.com/2013/10/how-many-arms-does-maa-durga-have-and.html"><span style="font-family: Trebuchet MS, sans-serif;">How many arms does Maa Durga have and why?</span></a></li>
</ol>
</div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-71685091245897650682012-12-26T08:39:00.001-08:002019-07-13T09:49:58.750-07:00Questions on Lifestyle and Traditions<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<ol>
<li><span style="font-family: Trebuchet MS, sans-serif;"><a href="http://hinduconcepts.blogspot.com/2013/01/why-do-hindus-worship-cow.html">Why do Hindus worship the cow?</a></span></li>
<li><span style="font-family: Trebuchet MS, sans-serif;"><a href="http://hinduconcepts.blogspot.com/2013/01/are-hindus-idol-worshipers.html">Are Hindus Idol Worshipers? </a></span></li>
<li><span style="font-family: Trebuchet MS, sans-serif;"><a href="http://hinduconcepts.blogspot.com/2013/01/what-is-yagayagam-as-per-vedas-what-are.html">What is Yaga(Yagam) as per Vedas?</a></span></li>
<li><a href="https://hinduconcepts.blogspot.com/2013/07/should-i-become-vegetarian.html"><span style="font-family: Trebuchet MS, sans-serif;">Should I Become a Vegetarian?</span></a></li>
</ol>
</div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0tag:blogger.com,1999:blog-804546618762317708.post-38701292476280304892012-12-26T08:38:00.001-08:002019-07-13T09:53:26.688-07:00Questions on Festivals, Arts and Culture<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<ol style="text-align: left;">
<li><a href="http://hinduconcepts.blogspot.com/2013/01/what-is-diwalideepawali-why-is-it.html"><span style="font-family: Trebuchet MS, sans-serif;">What is Diwali/Deepavali? Why is it celebrated?</span></a></li>
</ol>
</div>
Vishnu Prakashhttp://www.blogger.com/profile/02913953713781178164noreply@blogger.com0