alberto98fx/HinduLlama3.1-8B
Text Generation
•
Updated
qpid
stringclasses 1
value | q_body
stringlengths 46
17.9k
| AcceptedAnswerId
stringlengths 2
5
| aa_pid
stringlengths 1
5
| q_score
stringclasses 52
values | PostTypeId
stringclasses 1
value | Id
stringlengths 1
5
| aa_score
stringclasses 54
values | Title
stringlengths 15
150
| AnswerCount
stringclasses 11
values | aa_id
stringlengths 2
5
| aa_body
stringlengths 208
31.9k
|
|---|---|---|---|---|---|---|---|---|---|---|---|
<p><a href="https://en.wikipedia.org/wiki/Orthodoxy">Orthodoxy</a> in Christianity is the holding to the oldest beliefs. It is of course impossible for the religion not to evolve at all as new questions and there answer have to addressed. The "Orthodox" version is often considered to be the least evolved sect of a religion. Does the concept of Orthodox apply in Hinduism? </p>
| 83 | 1 | 14 | 2 | 1 | 15 | Is there an Orthodox Hinduism? | 3 | 83 | <p>Today all most all of Hinduism is Orthodox. Due to the classification of Buddhism and Jainism as separate religion they are no longer treated as part of Hinduism. Hence, as what is left in Hinduism is being primarily based on the Vedas (the revealed scriptures) all of Hinduism is orthodox. </p>
<p>The definition of unorthodox in Hinduism is <em>Veda neendako nâstikaha</em>. That is, <strong>the school of thought that doesn't accept authority of the Vedas is unorthodox</strong>. Previously Buddhism, Jainism and Ajivika school of thought came into formation in India by rejecting the Vedas, hence they were considered unorthodox. But after their classification as separate religion, most of Hinduism is Orthodox except certain sects that follow scriptures that are not based on the Vedas.</p>
|
|
<p>Every major religion has several different belief systems (sects) that have the same general core belief, but have a significant enough different to have be separated from each other.</p>
<p>What are the major (3-10) sects of Hinduism? How are they different from each other?</p>
| 802 | 3 | 16 | 2 | 3 | 11 | What are the major sects of Hinduism? | 3 | 802 | <p>Hinduism has many sects. It depends upon what perspective you are considering it from.</p>
<p>It all starts from the Vedas. However, Vedas being not consistent in their philosophies, different schools of thought emerged in India either by accepting or rejecting the authority of the Vedas. Those schools of thought which accept its authority are part of Hinduism and known as <em>sad darshana</em> (six philosophies) and the others became separate religion like Buddhism, Jainism, etc. or lost prominence like Charvak and Ajivika.</p>
<p>Now among the six schools of thought, not all accepted the existence of a personal God (<em>Ishwara</em>).</p>
<blockquote>
<p><strong>Nyāya System</strong><br>
Deals with: Logical methods for verifying the truth value of an information<br>
God Exists?: Yes</p>
<p><strong>Vaiśesika System</strong><br>
Deals with: Fundamental constitution of matter<br>
God Exists?: No</p>
<p><strong>Sāṃkhya System</strong><br>
Deals with: Cause and nature of the existence<br>
God Exists?: No</p>
<p><strong>Mīmāṃsā System (<em>pūrva mīmāṃsā</em>)</strong><br>
Deals with: interpretation of <em>karma kānḍa</em> (ritualistic) portion of the vedas<br>
God Exists?: No</p>
<p><strong>Yoga System</strong><br>
Deals with: Physical well being and cessation of mental tendencies<br>
God Exists?: Yes</p>
<p><strong>Vedānta System (<em>uttara mīmāṃsā</em>)</strong><br>
Deals with: interpretation of jñāna kānḍa portion of the vedas<br>
God Exists?: Yes</p>
</blockquote>
<p>In course of time the Vedanta school of thought, which says God exists, become prominent due to contribution of many scholars (<em>acharyas</em>) and philosophers. But then, it also got divided into two primary sects or schools of thought:</p>
<h2><strong>1. God is without form, attribute and qualities:</strong></h2>
<p>Under this the prominent school of thought goes the <strong>Advaita Vada</strong> philosophy of which Sankaracharya is the well known proponent.
As per them, <strong>God alone is real, the world is an illusion. There is no difference between the individual soul (<em>jiva</em>) and supreme soul (Brahman). Both are one and identical.</strong> </p>
<h2><strong>2. God is with form, attribute and qualities:</strong></h2>
<p>Under this go the other remaining vedanta schools of thought:</p>
<blockquote>
<p><strong>Vishishtadvaita</strong> </p>
<ul>
<li>Śrī Rāmānujāccārya was its founding proponent. </li>
<li>Brahma has attributes and qualities. It is quality less only in the sense that, it doesn’t have any negative qualities.</li>
<li><em>Jiva</em> (the individual soul) and Brahman (God) are related like part and whole. </li>
</ul>
<p><strong>Dvaitadvaita</strong> </p>
<ul>
<li>Śrī Nimbārkācārya was the founding <em>acharya</em> of this school of thought.</li>
<li>Shri Krishna is the Brahman (God).</li>
<li>Jiva and Brahma have both similarities and differences.</li>
</ul>
<p><strong>Dvaita</strong> </p>
<ul>
<li>Śrī Mādhvācārya was the founding <em>acharya</em> of this school of thought.</li>
<li>Brahma is personal. He has attributes, qualities and form. He is Vishnu.</li>
<li>The individual soul is different and separate from Brahman (God). They are not identical.</li>
</ul>
<p><strong>Shuddadvaita</strong> </p>
<ul>
<li>Śrī Vallabhācārya was the founding <em>acharya</em> of this school of thought.</li>
<li>Brahma and jiva are essentially the same just like fire and the spark produced from it.
And just like the spark, jiva is different from Brahma and just a part of it.</li>
<li>Krishna is the supreme God and devotion to Him is the way for salvation.</li>
</ul>
</blockquote>
<p>Now apart from these there is also <strong>Achintya Bhedabheda</strong> school of thought by Chaitanya Mahaprabhu. It also considers Shri Krishna as God Himself. So basically these Vedanta school of thought that say God has a form consider Vishnu or Krishna as the God Himself and say this world is real.</p>
<p>However, considering God has a form, there are also other sects depending upon who the God is. There are minimum five primary sects, some of which also have many sub-sects:</p>
<ol>
<li><strong>Vishnu Worshippers</strong>
<ul>
<li>Has many sub-sects like Laxmi-sampradaya (tradition), Rudra-sampradaya, etc. Please see <a href="http://en.wikipedia.org/wiki/Vaishnavism">Vaishnavism</a>.</li>
</ul></li>
<li><strong>Shiva Worshippers</strong>
<ul>
<li>Has many sub-sects like pashupata, kapalika, etc. Please see <a href="http://en.wikipedia.org/wiki/Shaivism">Shaivasim</a>.</li>
</ul></li>
<li><strong>Shakti Worshippers</strong>
<ul>
<li>Has many sub-sects like srikula, kalikula, etc. Please see <a href="http://en.wikipedia.org/wiki/Shaktism">Shaktisim</a>.</li>
</ul></li>
<li><strong>Ganpati Worshippers</strong>
<ul>
<li>Worship Lord Ganesh.</li>
</ul></li>
<li><strong>Surya Worshippers</strong>
<ul>
<li>Worship Sun.</li>
</ul></li>
</ol>
<p>Apart from these there are many other sects and sub-sects throughout India taking into account various local gods, goddesses and teachers. Those belonging to <a href="http://en.wikipedia.org/wiki/Smartism"><em>Smarta</em> tradation</a> chose whatever God they like to worship. So a Hinduism has so many sects that a complete list will become too huge. But above stated are the primary and major sects found in Hinduism. </p>
|
|
<p>How is the concept of rebirth or reincarnation handled in Hinduism?</p>
<ul>
<li>Does it occur? </li>
<li>Will everyone be reborn? </li>
<li>Are people always reborn as people?</li>
</ul>
| 66 | 4 | 23 | 2 | 4 | 24 | Does rebirth or reincarnation occur in Hinduism? | 6 | 66 | <h2>Does it occur?</h2>
<p><strong>Yes, it does</strong>. As per Bhagavad Gita:</p>
<blockquote>
<p><em>jātasya hi dhruvo mṛtyur dhruvaṁ janma mṛtasya ca</em> [BG- 2.27]<br>
- Death is certain after birth and birth is certain after death.</p>
</blockquote>
<h2>Will everyone be reborn?</h2>
<p><strong>No, not every one will reborn</strong>. One who attains liberation (merges in the absolute or attains God) will not reborn. So the Gita says:</p>
<blockquote>
<p><em>mām upetya tu kaunteya punar janma na vidyate</em> [BG - 8.16]<br>
- But after attaining Me, O son of Kunti, rebirth doesn't take place.</p>
</blockquote>
<h2>Are people always reborn as people?</h2>
<p><strong>Not necessarily</strong>. Depending upon <em>karma</em> a <em>jivatma</em> (spirit) may reborn in the body of other animals. As per Shrimad Bhgagavatam: </p>
<blockquote>
<p><em>bhūtāni tais tair nija-yoni-karmabhir<br>
bhavanti kāle na bhavanti sarvaśaḥ</em> [SB - 7.2.41] </p>
<p>In course of time every being receives a material body as per his corresponding actions.</p>
</blockquote>
<p>So also says the Upanishad:</p>
<blockquote>
<p><em>sa viśvarūpastriguṇastrivartmā prāṇādhipaḥ saṃcarati svakarmabhiḥ</em> [Sve. Up. - 5.7]</p>
<p><strong>Meaning</strong><br>
Taking all forms under the influence of threefold nature (goodness, passion and ignorance) taking threefold paths (<em>dharma</em>, <em>adharma</em>, knowledge) the self wanders about due to his own actions.</p>
</blockquote>
|
|
<p>I am just curious for what religious reasons there might have been. In certain sects of Hinduism, women are asked to not enter the kitchen, eat and sleep separately from the rest of the family, not enter temples, etc. when they are menstruating. One obvious reason may have been sanitary reasons, but it is still followed in 2014 when it is no longer a reason. Are there any other, religious reasons for this?</p>
| 42 | 8 | 45 | 2 | 8 | 43 | Why are menstruating women (at least in the Brahmin community) asked to be separate from the family for three days? | 7 | 42 | <p>Menstruation is considered to be "muci," or impure. For many brahminical families, temple worship and puja were their primary occupations. One cannot worship the Deity or perform rituals if one is unclean. The concern was that women would contaminate the offerings prepared.</p>
<blockquote>
<p><strong>Manu-smriti</strong> / <strong>Discourse V - Sources of Evil</strong> / <strong>Section IX - Other forms of Impurity</strong></p>
<p>(Sanskrit text, Unicode transliteration and English translation by Ganganath Jha)</p>
<p><a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc200445.html" rel="noreferrer">Verse 5.65</a></p>
<p>रात्रिभिर्मासतुल्याभिर्गर्भस्रावे विशुध्यति । <br> रजस्युपरते साध्वी
स्नानेन स्त्री रजस्वला ॥ ६५ ॥</p>
<p>rātribhirmāsatulyābhirgarbhasrāve viśudhyati | <br> rajasyuparate sādhvī
snānena strī rajasvalā || 65 ||</p>
<p>In the case of miscarriage, the woman becomes pure in so many days as
there have been months; and <strong>the woman in her courses becomes fit by
bathing after the ceasing of the menstrual flow</strong>. — (65)</p>
<hr>
<p><a href="https://www.wisdomlib.org/hinduism/book/manusmriti-with-the-commentary-of-medhatithi/d/doc200464.html" rel="noreferrer">Verse 5.84</a></p>
<p>दिवाकीर्तिमुदक्यां च पतितं सूतिकां तथा । <br> शवं तत्स्पृष्टिनं चैव
स्पृष्ट्वा स्नानेन शुध्यति ॥ ८४ ॥</p>
<p>divākīrtimudakyāṃ ca patitaṃ sūtikāṃ tathā | <br> śavaṃ tatspṛṣṭinaṃ caiva
spṛṣṭvā snānena śudhyati || 84 ||</p>
<p><strong>After having touched</strong> the Cāndāla, <strong>the menstruating woman</strong>, the outcast,
the woman in child-bed, the dead body, or toucher thereof — <strong>one
becomes pure by bathing.</strong> — (84).</p>
</blockquote>
<p>On a different note, women were allowed to fully rest during menstruation and were excused from all household duties. This led to quicker recoveries and happier women.</p>
|
|
<p>We have been told that Aryans were living in the Indian subcontinent and that they started the caste and creed system.</p>
<p>Is it true that they started the Hindu belief system?</p>
| 41 | 11 | 10 | 2 | 11 | 9 | Were Aryans the forefathers of Hindus? | 4 | 41 | <p>Preface: this answer is hugely lacking in details, which I hope to add later. For more detailed and evidence-based views on the matter, consider consulting the following discussions:</p>
<ul>
<li><a href="https://history.stackexchange.com/questions/1860/what-are-the-latest-publications-demolishing-the-aryan-invasion-migration-theory">What are the latest publications demolishing the Aryan invasion/migration theory?</a> at History.SE (note: there aren't many, aside from some confusion about the genetic evidence as it currently stands)</li>
<li><a href="https://history.stackexchange.com/questions/1323/why-is-dravidian-history-ignored">Why is Dravidian history ignored?</a> at History.SE (tangentially-related)</li>
<li><a href="https://history.stackexchange.com/q/5954/2397">What is the current consensus on the origins of the Brahmi script?</a> at History.SE (concerning the particular claim, currently thought to be false, that Brahmi derives from the Harappan script)</li>
<li><a href="http://www.reddit.com/r/AskAnthropology/comments/1gyzqq/indians_descendants_of_indoeuropeans_ivc_evacuees/caq0gtl" rel="nofollow noreferrer">Indians - Descendants of Indo-Europeans, IVC evacuees, Dravidians, or all of the above?</a> at /r/AskAnthropology</li>
<li><a href="http://robertlindsay.wordpress.com/2011/03/15/the-aryan-migration-theory-last-word/" rel="nofollow noreferrer">"The Aryan Migration Theory: Last Word"</a> on Robert Lindsay's blog (but, in particular, see the two works cited at the bottom of his post)</li>
</ul>
<hr />
<p>This is obviously an issue that will provoke some heated feelings, so let me just provide a brief overview of what science has to say about the migration of peoples into northern India during the Vedic period. I will update this in more detail later, but for now, this should serve as a reasonable summary.</p>
<h2>Linguistic evidence</h2>
<p>Much research has been done since the 19th century to firmly establish the classification of <a href="http://en.wikipedia.org/wiki/Indo-european_languages" rel="nofollow noreferrer">Indo-European languages</a>. We now know that Vedic Sanskrit (the language of the Rig Veda) is part of the Indo-European family of languages, and, in particular, part of <a href="http://en.wikipedia.org/wiki/Indo-Aryan_languages" rel="nofollow noreferrer">the Indo-Aryan subfamily</a>. We have strong reason to believe that the Indo-European homeland (the "urheimat") lies near the Black Sea. This, along with other evidence, strongly suggests that the Indo-Aryan languages were brought to northern India by a migration of peoples from the northwest.</p>
<h2>Archaeological evidence</h2>
<p>I am not well-acquainted with the archaeological evidence here, but it is known that there are archaeological traces of a migration towards the Indus Valley, and that at around this same time, the Indus Valley civilization collapsed. This is taken as evidence that the Indus Valley peoples were displaced by a migration of peoples from the northwest.</p>
<h2>Genetic evidence</h2>
<p>The genetic evidence is less clear than the linguistic evidence. There is some Y-chromosomal evidence that the "North Indians" and the "South Indians" (Dravidians) represent two substantially different populations. This, too, suggests a migration from somewhere into northern India.</p>
<hr />
<p>This evidence generally favors a scenario in which an "Aryan" population migrated into northern India c. 1500 BC. It is clear that when they migrated, they brought with them religious texts - the Vedas. In this sense, the Aryans "started" Hinduism. However, even Vedic Hinduism was not purely the creation of the Aryans - there is some evidence that some practices of the Indus Valley peoples were incorporated into what we know now as the Vedic religion.</p>
<p>Alternates to the Aryan migration scenario exist, but I don't know much about them, and they don't appear to have much evidence supporting them.</p>
|
|
<p>In India, people do drugs and drink alcohol. This can be interpreted as there being no law in India to stop them from drinking and doing drugs.</p>
<p>Many Indian people are also Hindu. What does Hinduism say about the use of drugs and alcohol?</p>
| 52 | 14 | 10 | 2 | 14 | 20 | Are drugs allowed in Hinduism? | 6 | 52 | <blockquote>
<p>Is taking alcohol really allowed in Hinduism, or people forgot what
were the teachings</p>
</blockquote>
<p>There is no "commandment" regarding use of drugs or alcohol. </p>
<p>It is considered bad for socio-cultural reasons than religious reasons in most cases. </p>
<p>Many Hindu schools/teachings "recommend" (not mandate) consumption of Sattivic food to maintain Sattva guna. Alcohol and drugs are known to induce Rajas & Tamas Guna and hence are to be avoided if one seeks Sattvik qualities. </p>
<p>Note that the gunas have different meaning in different thought systems.
The notion which is I use is that Satta - purity/clearness, Rajas - restlessness/anger and Tamas - laziness/sloth.</p>
|
|
<p>Gods and Goddesses have been mentioned in many areas in India as well as many articles written by scholar of hinduism.</p>
<p>But does Hinduism have a concept similar to angels - not the Gods but lesser heavenly beings that are messengers of the Gods?</p>
<p>This is not about explicitly Judeo-Christian angels like Gabriel, but rather the concept behind angels.</p>
| 28 | 17 | 10 | 2 | 17 | 13 | Are there angels in Hinduism? | 4 | 28 | <p>There are also Gandharvas, Kinnaras, and other subtle beings mentioned in the Vedic literatures, which can likened to the Christian idea of angels. It really depends on what your perspective of "angels". If you're thinking of subtle beings flying in the sky with heavenly voices, those are Gandharvas. If you're implying beings with higher power who influence the universe and who have God-like powers, those are the demigods.</p>
|
|
<p>What are the teachings of Hinduism for dealing with other religions and their followers? To be more precise, what does Hinduism teach its followers about how to treat other people like Muslims and Christians?</p>
| 77 | 18 | 17 | 2 | 18 | 20 | How should Hindus treat people of other religions? | 3 | 77 | <p>Hindu Dharma is non-exclusive. I.e it does not claim it possesses the exclusive right to grant salvation/liberation. It recognizes that every path can lead to the truth.</p>
<blockquote>
<p>"ekam sat viprāḥ bahudhā vadanti"</p>
<p>-Rig Veda (Book 1, Hymn 164, Verse 46)</p>
</blockquote>
<p>This means "The Truth is one; the sages talk of it in many ways."</p>
<p>Hence Hindus should treat others with "<strong>Mutual Respect</strong>". Note the word "mutual". Hindus should respect other's belief and their paths and also expect others to do the same to them. But this might not be possible with religions which do not offer <em>mutual</em> respect. </p>
<p>There is no concepts of False Gods and false prophets in Hinduism. It is more of a self-exploration of the mind(adhyatmik) than an organized religion. Hence the individual's experience(anubhava) is given respect, which again emphasizes respect to other religions. Though that does not prevent Hindus from engaging in philosophical debates with others. Adi Sankara is said to have vigorously debated Mimaamsa-vaadis & Buddhists. The debate is done with respect and not with contempt. </p>
|
|
<p>Most Indian newspapers write in good English. The only oddity across all papers I've seen lies in the choice of vocabulary talking about the passing away or death of someone. Invariably, people don't seem to die, but to "expire".</p>
<p>What part, if any, of Hindu philosophy concerning death would have people choose "he expired" over "he died"?</p>
| 56 | 29 | 0 | 2 | 29 | 6 | Death vs. expiration in Hindu philosophy | 4 | 56 | <p>I don't think that this has anything to do with Hindu conceptions of death. Rather, this is most likely a peculiarity of Indian English. </p>
<p>In many varieties of English, <a href="http://en.wiktionary.org/wiki/expire" rel="nofollow"><em>expire</em></a> is a somewhat archaic, euphemistic synonym for "die". However, in Indian English, this is merely a euphemistic synonym for "die", not an archaic one. Some dude has put together an Indian English → British(?) English lexicon <a href="http://www.amritt.com/india-english-dictionary/expire/" rel="nofollow">here</a> that contains <em>expire</em> as an entry. While I don't know if the lexicon as a whole is useful, the fact that the creator chose to include <em>expire</em> further suggests that this is just another idiosyncrasy of Indian English. </p>
<p><a href="http://en.wikipedia.org/w/index.php?title=Indian_English&oldid=521848410" rel="nofollow">This old version of the Wikipedia page on Indian English</a> also lists "expire" as a a dialectal feature of Indian English. While the page is largely unsourced, it mostly jives with my intuitions as someone who has heard and read a fair bit of Indian English.</p>
<p>It is possible that the choice to use "expire" rather than a different euphemism like "pass away" is motivated by a conscious understanding of Hindu philosophy, but Occam's razor suggests that just isn't all that likely - this is probably another one of those nigh-inexplicable weird things about language.</p>
<p>EDIT: Amusingly enough, just earlier today, I talked with a not-that-religious Indian person who, completely unprompted, said "Did you hear about [so-and-so]? He expired." </p>
|
|
<p>The other two major religions, Christianity and Islam both practice burial after death. What factors influence the Hindus to practice cremation instead?</p>
| 93 | 36 | 92 | 2 | 36 | 139 | Why do Hindus believe in cremation instead of burial? | 8 | 93 | <p>Earlier answerers have given a sociological explanation for the cremation ritual, but I'll try to provide a purely theological explanation.</p>
<p>In Hinduism, every <em>jiva</em> is made of five <em>Mahabhootas</em>, namely, <em>Dhara (Earth)</em>, <em>Nabh(Ether)</em>, <em>Vayu(Air)</em>, <em>Varuna(Water)</em>, <em>Agni(Fire)</em>. After death, the body is supposed to disintegrate back into these many <em>Mahabhoota</em>.</p>
<hr />
<p>Hindus believe that souls after living in the body for so long time, get attached to the body and if left to rot on its own or buried, will linger in the vicinity. So, burning the body makes the soul depart to its rightful place sooner than burial.</p>
<p>Hence, <em>sadhus</em> (enlightened persons) and children are not cremated, rather buried because the soul of a sadhu is already enlightened and the souls of children are not bound to the body too long to get attached to the body.</p>
<hr />
<p>Also, <em>Agni</em> has a special status among the <em>Pancha Mahabhootas</em> (Five Elements) in being the <a href="http://www.livingsanskrit.com/new-moon-newsletter-vol-4-the-5-elements/" rel="nofollow noreferrer">purest of pure</a>. All the remaining Mahabhootas become impure after they are used for cleaning. For instance, Water after being used to clean filth, itself becomes impure and cannot be used; Air after being inhaled becomes CO<sub>2</sub> and cannot support life. Similar things hold for Earth and Ether.</p>
<p>Fire is the only exception. Fire, even after being used to burn and purify, remains pure and potent. Thus the concept of <em>Agni Pareeksha</em>, <em>Agni Saakshi</em>, etc.</p>
<p>And for this reason, Fire is used to liberate the body back to its origins in the <em>Pancha Mahabhootas</em>.</p>
<p>Also, see <a href="https://www.everplans.com/tools-and-resources/hindu-funeral-traditions" rel="nofollow noreferrer">Hindu Funeral Rites</a>.</p>
|
|
<p>Humans (at least Asians) are wheatish-brown in color. Why was Krishna portrayed as blue? Is it just to show his purity, or is there some story background of it (e.g. is it based in reality)?</p>
| 50 | 46 | 22 | 2 | 46 | 16 | Why is Krishna portrayed to be blue? | 4 | 50 | <p>Krishna's color is quoted from scripture to be like the hue of newly formed rain clouds. See Brahma Samhita 5.30:</p>
<blockquote>
<p>veṇuṁ kvaṇantam aravinda-dalāyatākṣam-<br>
barhāvataṁsam asitāmbuda-sundarāṅgam<br>
kandarpa-koṭi-kamanīya-viśeṣa-śobhaṁ<br>
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi</p>
</blockquote>
<p>For the full word for word translation, <a href="http://vedabase.com/en/bs/5/30">see Bhaktivedanta VedaBase</a>. An overall translation is below:</p>
<blockquote>
<p>I worship Govinda, the primeval Lord, who is adept in playing on His flute, with blooming eyes like lotus petals with head decked with peacock's feather, with the figure of beauty tinged with the hue of blue clouds, and His unique loveliness charming millions of Cupids.</p>
</blockquote>
|
|
<p>It is a fact that the term "Hindu" derives from the river "Sindh". But most of Hinduism's tenets and teachings derive from the Vedas. Why wasn't it named after the Vedas, but it's rather given a name derived from a river?</p>
<p>Can anyone shed light on this?</p>
| 75 | 65 | 41 | 2 | 65 | 45 | What is the origin of the word "Hindu"? | 7 | 75 | <p>Hindus didn't call themselves Hindu. It was the name given by Islamic invaders. To them, everyone living beyond the river Sindhu were Hindus including Buddhists, Jains & animistic tribals. Sindhu becomes Hindu in Persian and Indus in English. And the land of these people beyond Sindhu was called Hindustan.</p>
<p>To the native, i.e ancestors of today's Hindus, their religion was just called Dharma. Dharma came in many flavors like Sanathana Dharma with its various sects, Buddha Dharma & Jain Dharma with their sects. </p>
<p>For more detailed analysis refer to Dr. Koenraad Elst's book <a href="http://voiceofdharma.org/books/wiah/ch2.htm" rel="noreferrer">Who is a Hindu?</a></p>
|
|
<p>I have been told many a times that I shouldn't eat beef because I am a Hindu by religion. Even though I have <em>never worshiped a cow in my life</em> or interacted with any on more than exotic basis, I find it hard to understand the logic behind not eating beef.</p>
<p>My argument against this has been the same as many others who choose to do those things which may or may not be explicitly forbidden in Hinduism. For instance, the consumption of alcohol is a controversial subject in Hinduism.</p>
<p>As a country India does not sell beef so I haven't been exposed to it earlier, but traveling often increased my curiosity and now I tend to not mind eating it.</p>
<p>Are there any <strong>specific logical or better arguments</strong> or textual facts which suggest that eating beef is explicitly forbidden in Hinduism <strong>except the idea of worshiping cows</strong>?</p>
| 72 | 67 | 28 | 2 | 67 | 49 | Do any texts explicitly forbid Hindus from eating beef? | 9 | 72 | <p><strong>Not just beef, eating any kind of meat is by default prohibited in Hinduism</strong>. Consider the following statements from the primary Hindu book of law:</p>
<blockquote>
<ol>
<li>Meat can never be obtained without injury to living creatures, and
injury to sentient beings is detrimental to (the attainment of)
heavenly bliss; let him therefore shun (the use of) meat. [Manu
Smriti - 5.48]</li>
<li>Having well considered the (disgusting) origin of flesh and the
(cruelty of) fettering and slaying corporeal beings, let him
entirely abstain from eating flesh. [Manu Smriti - 5.49]</li>
<li>He who permits (the slaughter of an animal), he who cuts it up, he
who kills it, he who buys or sells (meat), he who cooks it, he who
serves it up, and he who eats it, (must all be considered as) the
slayers (of the animal). [Manu Smriti - 5.51]</li>
<li>There is no greater sinner than that (man) who, though not
worshipping the gods or the manes, seeks to increase (the bulk of)
his own flesh by the flesh of other (beings). [Manu Smriti - 5.52]</li>
<li>He who during a hundred years annually offers a horse-sacrifice, and
he who entirely abstains from meat, obtain the same reward for their
meritorious (conduct). [Manu Smriti - 5.53]</li>
<li>By subsisting on pure fruit and roots, and by eating food fit for
ascetics (in the forest), one does not gain (so great) a reward as
by entirely avoiding (the use of) flesh. [Manu Smriti - 5.54]</li>
</ol>
</blockquote>
<p>All these statements convey one and one fact only, abstaining from eating meat as it causes pain and suffering to other animals. Now consider the following two statements:</p>
<blockquote>
<ol>
<li>One may eat meat when it has been sprinkled with water, while
Mantras were recited, when Brahmanas desire (one's doing it), when
one is engaged (in the performance of a rite) according to the law,
and when one's life is in danger. [Manu Smriti - 5.27]</li>
<li>He who eats meat, when he honours the gods and manes, commits no
sin, whether he has bought it, or himself has killed (the animal),
or has received it as a present from others. [Manu Smriti - 5.32]</li>
</ol>
</blockquote>
<p>So this is the thing regarding Hinduism, there is no one strict law. Every thing depends upon the context and intention. Hinduism informs you what to do and not do, but it doesn't command you to do anything in particular. The system of Karma takes care of all. Do whatever you want to do, but be ready to reap the corresponding result. This is the doctrine of Hinduism.</p>
<blockquote>
<p>As many hairs as the slain beast has, so often indeed will he who killed it without a (lawful) reason suffer a violent death in future<br>
births. [Manu Smriti - 5.38]</p>
</blockquote>
<p>Depending upon the context and intention, Hinduism even allows actions that are generally forbidden. So <strong>the question you should ask yourself is whether you are eating beef out of rigid necessity</strong>. Is there no other food available for you to eat? Are you eating it because it tastes good? Ask yourself such questions and then decide. Listen to what your heart says, not what logic says. If everyone is doing the wrong things, should you do them as well? Would you like to be killed and eaten by others if you were a cow or any other animal?</p>
|
|
<p>Cārvāka (or charvak), which is a sub-ideology within Hinduism, contains highly conflicting ideals with the core religious views. For example, it's dominantly atheistic (and that sort of defeats the purpose of a religion).</p>
<p>Moreover, according to this ideology:</p>
<ul>
<li>There's no soul.</li>
<li>Metaphysical concepts ― like reincarnation, an extracorporeal soul, the efficacy of religious rites, other worlds (heaven and hell), fate, and accumulation of merit or demerit through the performance of certain actions ― don't exist.</li>
<li>There's no afterlife. </li>
<li>There's nothing wrong in sensual pleasure.</li>
</ul>
<p>And so on. </p>
<p>How can this ideology exist within Hinduism?</p>
| 70 | 68 | 10 | 2 | 68 | 3 | How can the ideology of Cārvāka exist within Hinduism? | 5 | 70 | <p>There will always be two groups of people. One who will believe in afterlife, God, etc. (the theists) and the other who will not believe in afterlife, God, etc. (the atheists). The ideology of Cārvāka fills the atheistic position in Hinduism. However, the thing to note is that this school of thought being faulty has already lost its prominence being refuted by other theist schools of thought hundreds of years back. Hence, the number of people who believe in God, afterlife, etc. are more than the number of people who do not believe in such things.</p>
<p>Now the reason that such school of thought existed was simple, to delude people. Charvak was a <em>rishi</em> (sage), sometimes even the ideology is attributed to sage Brihaspati. In the ancient time people were doing vedic rituals, sacrifices, etc. with great effort to attain a better afterlife. To drag their attention away from heavily indulging in such kinds of act such faulty ideologies were spread.</p>
<p>Another reason present in the Maitri Upanishad (7.9) is that, Brihaspati, the Guru of Indra (king of heaven) introduced such a faulty ideology intentionally so that people will not perform Vedic sacrifices such as the <em>aswamedha yanjya</em> which award the seat of Indra in heaven. The faulty ideology will lure people of demonic nature away into lower level of existence. Hence, by not following vedic rites and sacrifices the position of Indra will remain secured.</p>
<p>The bottom line is, the hedonistic Cārvāka philosophy is faulty and serves the purpose of luring people away from the right path. <strong>If there are doctrines that lead people to heaven and salvation, then should not there also be doctrines that lead people to hell and damnation?</strong> How else do you think the seats in hell will get filled up?</p>
|
|
<p>What is river Ganga considered sacred? Why do so many devotees worship her?</p>
<hr>
<p>Note: This is not a dup. of <em><a href="https://hinduism.stackexchange.com/q/285">Historically, when (and why) did Ganga become a holy river? Is it after Sarasvati dried up?</a></em> as that's about when and how Ganga as a river rose in prominence compared to other rivers.</p>
| 797 | 81 | 18 | 2 | 81 | 12 | Why is Ganga considered sacred? Why do so many devotees worship this river? | 3 | 797 | <p>As per the scripture, river Ganga is considered sacred because it has arisen from the feet of Vishnu and destroys the sins of a person:</p>
<blockquote>
<p><em>caraṇābjasamudbhutā gaṃgā nameti viśrutā<br>
pāpāanāṃ sthūlarāśīnāṃ naśinī śeti nārada</em> [Padma Pu. - 6.22.3] </p>
<p><strong>Meaning</strong><br>
O Narada, renowned as Ganga, it has arisen from the lotus like feet (of Vishnu) and destroys sins in larger quantities.</p>
</blockquote>
<p>Ganga being auspicious and destroyer of sins, it is revered and worshipped by the people:</p>
<blockquote>
<p><em>mānyeyaṃ sarvadā loke pavitrā pāpanāśinī</em> [Pdm. Pu. - 6.22.9]<br>
She is pure, destroyer of sins and always honored in the world. </p>
</blockquote>
|
|
<p>I have heard the word "Moksha" in Hinduism. I know it is related to death and birth. What exactly it is? </p>
| 88 | 84 | 16 | 2 | 84 | 6 | What is "Moksha" in Hinduism? | 7 | 88 | <p><em>Moksha</em> in Hinduism and <em>Nirvana</em> in Buddhism are closely related concepts.
One of the core beliefs of Hinduism is <a href="https://en.wikipedia.org/wiki/Reincarnation" rel="noreferrer">re-incarnation</a>.</p>
<p><img src="https://i.stack.imgur.com/Pvgpy.jpg" alt="enter image description here"></p>
<p>Everyone is subjected to this never ending cycle of misery and is bound to this suffering by the laws of Karma. Again, Karma mean 'your deeds'. It can be good or bad and you will be given the fruits of your Karma in your next life.</p>
<p>That being said, the ultimate goal for a Hindu is to break away from the cycle of life and death and reach the <a href="https://en.wikipedia.org/wiki/God_in_Hinduism" rel="noreferrer">Brahman</a>. Even the lure of Heaven is a sin originating from greed (<a href="https://en.wikipedia.org/wiki/Kama" rel="noreferrer">Kaama</a>).</p>
<p>is called attaining Moksha or Nirvana.</p>
|
|
<p>I attended a session of a priest. He described how eating non-veg food is disfavoured in Hinduism. He told us that a verse of Bhagavad-Gita says that eating non-veg food is evil.</p>
<blockquote>
<p><em>Priest:</em> If you eat non-veg food, you share the <em>karma</em> of killing an innocent animal.</p>
<p><em>Me:</em> Plants are also living beings. Eating them should also be equally bad.</p>
<p><em>Priest:</em> Yes, that's why you should only eat food offered to Krishna, so the Karma on it is removed.</p>
</blockquote>
<p>Later on, a thought came to me which confused me:</p>
<blockquote>
<p><strong>Why can't I just offer animal flesh to Krishna and then eat it?</strong></p>
</blockquote>
<p>I am not asking "why is non-veg forbidden" but rather "why is there a difference between eating plants and eating animals?".</p>
<p>P.S. I am strictly vegetarian.</p>
| 112 | 97 | 96 | 2 | 97 | 96 | Why can we eat 'living' plants but not 'living' animals? | 19 | 112 | <p>I am going to give the answer from a different perspective. The conception of <a href="http://en.wikipedia.org/wiki/Gu%E1%B9%87a" rel="nofollow noreferrer">Guna</a> (property).</p>
<h2>There are Three types of Guna</h2>
<ol>
<li><p><strong>Sattva (the quality of goodness):</strong> Sattva is Calm, Saintly. Its brings up quality that allows spiritual holiness, forgiveness and submission to God. Foods dear to those in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such foods are juicy, fatty, wholesome, and pleasing to the heart. (<a href="http://vedabase.com/en/bg/17/8" rel="nofollow noreferrer">BG 17.8</a>)</p>
</li>
<li><p><strong>Raja (the quality of passion):</strong> Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery and disease. (<a href="http://www.vedabase.com/en/bg/17/9" rel="nofollow noreferrer">BG 17.9</a>)</p>
</li>
<li><p><strong>Tamas (the quality of ignorance):</strong> Food prepared more than three hours before being eaten, food that is tasteless, decomposed and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness.Onions and garlic fall into this category.(<a href="http://www.vedabase.com/en/bg/17/10" rel="nofollow noreferrer">BG 17.10</a>)</p>
</li>
</ol>
<p><strong>We are what we eat</strong>, so you see. When you see the whole picture from the Gunas' perspective it will start making sense altogether. Why we can't eat certain types of foods, why we do not use some types of food in our Pujas (rituals or worship).</p>
<p>In order to be a saint/God's servant, humans must suppress raja and tamas guna, and eating sattvic food is a large part of that.</p>
<hr />
<p><strong>EDIT</strong>:</p>
<p>In Bhagavad Gita, Krishna states what should be used to worship him with Patram (leafs), Puspam (flowers), Falam (fruits), Toyom (water). So, god didn't say worship me with meat. The priest meant to say the same. Krishna only takes Sattvic foods from us. See the Bhagavad Gita 9.26 quote <a href="http://vedabase.com/bg/9/26" rel="nofollow noreferrer">here</a>.</p>
<p><strong>Is it true that if we eat vegetables, we are still taking lives, therefore we're guilty?</strong></p>
<p>Unfortunately, yes. The only way to mitigate this is to offer the food first for sacrifice. This is supported in Bhagavad Gita <a href="http://www.vedabase.com/en/bg/3/13" rel="nofollow noreferrer">3.13</a>:</p>
<blockquote>
<p>The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.</p>
</blockquote>
<p>There is also a difference in picking fruits or greens from a plant, which does not always kill the plant. Regardless, the food must be offered to get free from negative karma.</p>
<hr />
<p>There are five types of people who gets equal share of sin of killing an animal.</p>
<ol>
<li>Person who kills it.</li>
<li>Person who sells the meat.</li>
<li>Person who carries it to home</li>
<li>Person who cooks it.</li>
<li>Person who eats.</li>
</ol>
<p><strong>Edit</strong></p>
<blockquote>
<p><strong>Request to anyone edit this answer</strong> If you want to relate science with religion please post your own answer. The answer given is strictly theoretical (how concepts is described in scriptures).</p>
</blockquote>
<p>You can also read Chaandhogya Upanishad
They says that Your Food divides into 3 parts:</p>
<ol>
<li><strong>Shthul</strong> change into <strong>solid waste food. Example-Toilet</strong></li>
<li><strong>Aadhu</strong> change into <strong>liquid food like blood</strong></li>
<li><strong>Shushm</strong> change into <strong>mind balancing elements like Brain</strong></li>
</ol>
|
|
<p>Hinduism isn't a religion but a way of living. Koran and Bible both mention Hinduism, Islam and Christianity and treat Hinduism and themselves as a religion but nowhere in a Hindu text Hinduism is considered a religion (at least not in my knowledge).</p>
<p>Is there any mention of other religions in any Hindu text?</p>
| 145 | 110 | 14 | 2 | 110 | 16 | Does Hinduism acknowledge the existence of other religions? | 4 | 145 | <p>No. Hinduism or more properly Sanathana Dharma predates mature religions which are well known today. Also, Hinduism evolved as a way of living or culture as opposed to a strict set of rules enforced by a religious/political/other influential body hence there is no need to compare or take examples from other religions.</p>
<p>The scriptures focus on stories (historical or folklore) to serve as examples for human living of what is right or wrong.There may be other old religions which do not refer any other. Religions that evolved much later, like the ones you mentioned draw inspiration from the Hindu or other older religions or were inclined to go against a certain set of cultural values based on their own beliefs and experiences, hence the mention or comparison.</p>
<p>While the scriptures don't mention any other religions, they also do not reject any form of worship and has several examples (Kannappa Nayanar) where standard practices are overridden and Bhakti (devotion) is highlighted instead. This is quite an unique and important aspect of Hinduism</p>
|
|
<p>Hinduism is known for its wide acceptance of other cultures. Most religions, like Christianity, Islam, etc. have very strict rules regarding this. They are not allowed to worship or visit any other religious places. But in Hinduism, I don't see such restrictions like in other religions- Hindus are allowed to visit other religious and pray to Jesus, Allah, and Buddha if they want. Why is it so?</p>
<p><strong>Edit:</strong> As MKaama mentioned, there could be different opinions among different philosophical groups within Hinduism regarding this, but I am asking based on a general view, specifically compared to other religions like Christianity, Islam or Buddhism where visiting other religious places have very strict restrictions.</p>
| 132 | 111 | 28 | 2 | 111 | 36 | Why do Hindus have no restrictions on going to churches or any other religious places? | 4 | 132 | <p>Because Hinduism is not structured like Islam or Christianity. There is no 'one' supreme god or 'one' single book to guide you. Everyone is free to find their own way to the ultimate freedom (moksha) and most of the religious books (Vedas, Upanishads, Geeta etc.) prohibit harming other living things. As long as you don't hurt anyone, you can live even without praying and not be condemned. If however you wish to pursue spiritual path to achieve moksha, you are free to worship any god/force/inspiration in a harmless way.</p>
<p>I am an atheist and have learnt a little about a few religions. I have come to believe that Hinduism is the next best thing to atheism and agnosticism.</p>
<p><strong>EDIT</strong>:</p>
<p>I had answered this question 6 years ago, when I was way more ignorant (than now :) ), and largely unaware of my ignorance, and had many presumptions, and misconceptions. (Reading this extremely narcissistic, and idiotic line makes me cringe every time: "I am an atheist and have learnt a little about a few religions".. )</p>
<p>Now (year 2020), I would't even dare to attempt answering this question, as I wouldn't know what you mean by Hinduism, atheism, agnosticism etc. , let alone compare it to other religions (which I know even less about), because these concepts are defined / understood differently by almost everyone. Specially defining hinduism is even more difficult cause there isn't one definition / practice / book / institution accepted by ALL.</p>
<p>Also, though generally Hindu population (or a large section of it, if not the religion itself) do not have restriction on visiting other religious places, there are few Hindu temples, which do not allow non-hundu people to enter. So its not as open a culture / religion EVERYWHERE in India as well.</p>
<p>I did not want to delete / edit original text in my answer because it is an accepted answer, and has been upvoted a few times, so changing it would feel like cheating, even if the answer turns out to be inaccurate, (or
as some comments below argue, completely wrong).</p>
<p>My original answer, would probably, still have some relevance, if you consider the question only asks why "Hindus" (not hinduism) have no restrictions, and the fact that most Hindus (even some religiously sincere ones), haven't read, are aware of, or even considered the question of what should be, THE authoritative book / god / person / practice etc. to follow.</p>
|
|
<p>In Hinduism, brides wear Mangal Sutra to signify that they are married. Additionally, the use of sindoor, red kumkum powder also applied along the parting of the hair, is also worn by married women. These are all symbols that signify that a woman is married.</p>
<p>Why don't such symbols exist for men?</p>
| 520 | 125 | 25 | 2 | 125 | 10 | Why don't men wear the likes of Mangal-Sutra to signify they are married? | 7 | 520 | <p>First a small clarification from <a href="https://en.wikipedia.org/w/index.php?title=Mangala_sutra&oldid=614610642" rel="nofollow noreferrer">Wikipedia entry</a></p>
<blockquote>
<p><strike>Contrary to false impression generated in recent decades by Indian movies and TV soap opera, the practice does not exist in every part of India, nor is it an integral part of a marriage ceremony.</strike></p>
</blockquote>
<blockquote>
<p>Apart from the mangala sutra, the toe rings (bichhua), kumkum, bangles, nalla pusalu (black pearls) and nose ring form six symbols that may indicate that a woman is married.</p>
</blockquote>
<p>So when we say Mangal Sutra, we mean any of the above symbols that indicate marriage status.</p>
<p>Coming to the question, I think it has to do with prevalence of <a href="https://en.wikipedia.org/w/index.php?title=Polygyny&oldid=616323089#Hinduism" rel="nofollow noreferrer">Polygyny</a>. A man could have many wives, but not otherwise. So women would need an indication for their marital status, a "taken" tag if we may call it. Where as men don't need any.</p>
<p>As I said this is just my guess, have no references.</p>
<p>Edit:</p>
<p>Mangala Sutra is integral part of Hindu Marriage.</p>
<blockquote>
<p>This practice is an integral part of a marriage ceremony as prescribed by Manusmriti the traditional law governing Hindu marriage.</p>
</blockquote>
<p><a href="https://en.wikipedia.org/w/index.php?title=Polyandry_in_India&oldid=608946464" rel="nofollow noreferrer">Polyandry</a> also existed in Hinduism but it was less prevalent when compared to Polygyny. Reference: Polygamy: A Cross-Cultural Analysis. Berg Publishers. p. 109.</p>
|
|
<p>I've heard tales where if you're bad, you are re-incarnated as a bug or something. I'm sure there is more to it than this - can someone clear it up?</p>
| 149 | 138 | 22 | 2 | 138 | 18 | How exactly does karma work? | 4 | 149 | <p>A complex topic, but I will try to give the basics and make some points.</p>
<p>First, let's understand what creates karma from the Vaishnava perspective. In the Bhagavad Gita (Chapter 4.16-23), Krishna explains that are three different types of work: </p>
<ul>
<li><em>akarma,</em> which is work done in pure consciousness, which produces no karma</li>
<li><em>karma,</em> prescribed work, which accrues either good or bad karma (work produces fruit),</li>
<li><em>vikarma,</em> or forbidden activities.</li>
</ul>
<p>The goal is to perform all our activities in transcendental consciousness, which creates no karma or <em>akarma</em>. Good karma and bad karma do not balance each other out. They are like two different bank accounts, and the money in both will have to be spent. </p>
<p>One cannot escape the cycle of birth and death unless one is completely free from karma. Krishna again explains this in Bhagavad Gita 4.20:</p>
<blockquote>
<p>Abandoning all attachment to the results of his activities, ever satisfied and independent, he performs no fruitive action, although engaged in all kinds of undertakings.</p>
</blockquote>
<p>Srimad Bhagavatam (5.5.5) also states:</p>
<blockquote>
<p>As long as one does not inquire about the spiritual values of life, one is defeated and subjected to miseries arising from ignorance. Be it sinful or pious, karma has its resultant actions. If a person is engaged in any kind of karma, his mind is called karmātmaka, colored with fruitive activity. As long as the mind is impure, consciousness is unclear, and as long as one is absorbed in fruitive activity, he has to accept a material body.</p>
</blockquote>
<p>As far as the next body, that is governed by the state of the consciousness at the time of death. See Bhagavad Gita 8.6:</p>
<blockquote>
<p>Whatever state of being one remembers when he quits his body, O son of Kuntī, that state he will attain without fail.</p>
</blockquote>
<p>There is also mention of this later in the Gita in chapter 14.
What you're referring to in "if you're bad, you will become a bug," there are specific references to what type of birth you will take if you commit certain actions, and these are mentioned in numerous Puranas, but it is rather complex.</p>
|
|
<p>Some of the western religions have evil spirits like devils and demons. Does the concept or belief in evil spirits occur in Hinduism? </p>
| 151 | 147 | 8 | 2 | 147 | 5 | Does the concept of Evil Spirits occur in Hinduism? | 7 | 151 | <p>There's no equivalent of Satan in Hinduism. Hinduism has a universal Brahman which pervades all things good as well as evil. Satan (an absolute evil) is a necessity in Abrahamic faith to explain all things bad because the Abrahamic God cannot do anything evil. Hindu God on the other hand pervades everything good as well as bad. </p>
<p>According to the Vedas, there are only three principles or entities that exist in reality, in sum total. These three are: <em>Brahm</em> (God), <em>Jeevatma</em> (the countless souls) and <em>Maya</em> (the material energy). Indeed, the universe is made up of these three entities alone. There never was a fourth being and there never will be a fourth being.</p>
<p>All the 'demons' in the Hindu religion are classified under the 'soul' category. Due to their <em>Karmas</em> (actions) they are born in those wicked races and have such sinful propensities. The Upanishads state that no one can be equal to God ("Eka mevadveeteeyam brahm"). He is unmatched in power, stature or opulence. Thus, there is no room for any independent being to work against the will/design of God in Hinduism.</p>
<p>Besides, Hindu scriptures state that any person performs actions only according to his will. Of course, these actions are shaped by his company and atmosphere, but there never is any inherently evil being whispering sin into his ears.</p>
<p>In fact, Hinduism denies the very idea of evil. Evil, according to the Hindu scriptures, is non-existent. There are three modes of nature - <em>sattva</em>, <em>rajas</em> and <em>tamas</em>. The demons and other cruel people are said to be possessed of <em>tamas</em>, but even they can overcome this darkness by purifying their mind through association with <em>sattvic</em> matter/personalities.</p>
<p><a href="http://www.ramakrishnamath.in/gospel/archives/50" rel="nofollow">To quote Shri Ramakrishna</a>,</p>
<blockquote>
<p>The world consists of the illusory duality of knowledge and ignorance. It contains of knowledge and devotion, and also attachment to 'lust and greed'; righteousness and unrighteousness; good and evil. But Brahman is unattached to these. Good and evil apply to the jiva, the individual soul, as do righteousness and unrighteousness; but Brahman is not at all unaffected by them.</p>
<p>One man may read the Bhagavata by the light of the lamp, and another may commit a forgery by that very light; but that lamp is unaffected. The sun sheds its light on the wicked as well as on the virtous. You may then ask, 'How, then can one explain misery, and sin and unhappiness?' The answer is that these apply to the jiva. Brahman is unaffected by them. There is poison in a snake; but though others may die if bitten by it, the snake itself is not affected by the poison.</p>
</blockquote>
|
|
<p>Recently, gay rights have been a very hot topic, and some politicians say that they are un-natural and against Hindutva. But how? I mean I don't remember any Veda or religious book saying anything against a third gender. And even the Mahabharata has a transgender character (Shikhandi). Is there anything in the Vedas/Upanishads/Puranas for the acceptance or non-acceptance of third-gendered people? </p>
| 206 | 175 | 13 | 2 | 175 | 9 | What does Hinduism say about third-gendered people? | 4 | 206 | <p>From <a href="http://www.hrc.org/resources/entry/stances-of-faiths-on-lgbt-issues-hinduism" rel="noreferrer">hrc.org</a></p>
<blockquote>
<p>The erotic sculptures on ancient Hindu temples at Khajuraho and
Konarak, and the sacred texts in Sanskrit constitute irrefutable
evidence that a whole range of sexual behavior was known to ancient
Hindus. The tradition of representing same-sex desire in literature
and art continued in medieval Hinduism.</p>
<p><a href="http://en.wikipedia.org/wiki/Ayyappan" rel="noreferrer">Ayyappan</a> is a Hindu deity who is believed to be an incarnation of
Dharma Sasta, the offspring of Shiva and Vishnu (in the form of
Mohini)</p>
<p>A number of 14th-century texts in Sanskrit and Bengali (including the
<a href="http://en.wikipedia.org/wiki/Krittivasi_Ramayan" rel="noreferrer">Krittivasa Ramayana</a>, a devotional text still extremely popular
today) narrate how hero-king Bhagiratha, who brought the sacred river
Ganga from heaven to earth, was miraculously born to and raised by two
co-widows, who made love together with divine blessing. These texts
explain that his name Bhagiratha comes from the word bhaga (vulva),
because he was born of two vulvas.</p>
<p>Another sacred text, the fourth-century <a href="http://en.wikipedia.org/wiki/Kama_Sutra" rel="noreferrer">Kamasutra</a>, emphasizes
pleasure as the aim of intercourse. It categorizes men who desire
other men as a “third nature.” The text goes on to subdivide such men
into masculine and feminine types and describes their lives and
typical occupations (including flower sellers, masseurs and
hairdressers). The Kamasutra also includes a detailed description of
oral sex between men and refers to long-term unions between male
partners.</p>
<p>In Hindu mythology, ritual, and art, the power of androgyny or sexual
ambiguity is a frequent and significant theme. Bahuchara Mata, the
main object of hijra veneration, is a version of the Mother Goddess,
for whose sake they undergo emasculation. In return for their
emasculation the Goddess gives them the power to bless people with
fertility, granting them an important religious role in births and
marriages.</p>
</blockquote>
<p><a href="https://en.wikipedia.org/wiki/Iravan" rel="noreferrer">Iravan</a>/Aravan is a patron god of well-known transgender communities called Ali (also Aravani in South India, and Hijra throughout South Asia). </p>
<blockquote>
<p>On A temple festival of Aravan, Hijras and aravanis are ceremonially
married to the idol of Aravan (and hence the name Aravani is a term of
identity that many hijras adopt). Often hijras come to Koovagam with
their lovers or ‘husbands’ and on the penultimate night of the
festival, they all exerience a night of ‘marital bliss’, ( Source:<a href="http://www.newindianexpress.com/magazine/article59561.ece?service=print" rel="noreferrer">newindianexpress.com</a>)</p>
</blockquote>
<p>So if Hinduism have so many example of Trans-reference and even Kamasutra and Khajuraho and Konarak also includes them and no refrense say its adharma or unantural then that claims of politician also proves wrong. Some claims also said that it British people who influenced the non-homosexuality movement. And as i already included from link text, Hijra's is said to be divine not a disease. </p>
|
|
<p><a href="http://bhagavad-gita.org/Gita/verse-18-03.html">Bhagavad-gita 18.3</a> and <a href="http://bhagavad-gita.org/Gita/verse-18-05.html">18.5</a> specifically mentions them as separate.</p>
<p>In Christianity they are understood as giving something up and giving something to others, which is quite similar, and these terms are sometimes used interchangeably. Could we also use both "<strong>yajna</strong>" and "<strong>daana</strong>" for any donation? If not, what is the specific difference?</p>
| 204 | 196 | 13 | 2 | 196 | 9 | What is the difference between sacrifice (yajna) and charity (dana)? | 3 | 204 | <blockquote>
<p>Yajna, the fire sacrifice, is the central ritual of the Vedic
sacrificial cult. The basic idea of Yajna according to the Vedic
ritualists was that man can have a happy and prosperous life only if
he lived in harmony with his environment, consisting of Nature and the
Devas who control the forces of Nature. Man gets his progeny and his
sustenance as the gifts of Nature and he should express his thanks to
the Devas. Man is required to make an offering of thanks-giving to the
Devas a share of the good things of Nature which he gets by their
goodwill. This offering is made through fire which is the link between
man and the Devas. This thanks-giving takes the form of ritualistic
fire sacrifices with offerings of commodities and utterance of Vedic
hymns. Proper performance of these Yajnas or sacrifices secures the
goodwill of the Devas through which man's survival and sustenance is
assured. Later on in Chapter 4 the Gita itself speaks of other Yajnas
(Dravya-yajna, Pranayama-yajna, Tapo-yajna, Svadhyaya-yajna and
Jnana-Yajna) of which the fire sacrifice is only one. Thus in the Gita
view Yajna ultimately is a symbol for all the moral and spiritual
effort of man for his higher evolution.</p>
</blockquote>
<p>Danam or Charity is to be understood as sharing one's food and wealth with other humans.</p>
<p>REF: adopted from the commentary of the Ramakrishna Order monk Swami Tapasyananda on Srimad Bhagavad Gita.</p>
|
|
<p>Hindu sanyasis/monks wear saffron colored robes. Is there any scriptural reasons for saffron? Or is it just cultural since Buddhist monks also wear saffron ?</p>
| 214 | 203 | 20 | 2 | 203 | 11 | What is the significance of the saffron color? | 7 | 214 | <p>Quoting from <a href="http://hinduism.about.com/od/artculture/a/major_hindu_symbols.htm" rel="nofollow noreferrer">About.com</a></p>
<blockquote>
<p>If there is any color that can symbolize all aspects of Hinduism, it's
saffron - the color of Agni or fire, which reflects the Supreme Being.
As such, the <a href="http://hinduism.about.com/od/artculture/ig/Sacred-Symbols-of-Hinduism/Symbol---Homakunda.htm" rel="nofollow noreferrer">fire altar</a> is regarded as a distinct symbol of ancient
Vedic rites. The saffron color, also auspicious to the Sikhs, the
<a href="http://buddhism.about.com/" rel="nofollow noreferrer">Buddhists</a> and the <a href="http://hinduism.about.com/cs/jainism/index.htm" rel="nofollow noreferrer">Jains</a>, seems to have obtained religious significance
much before these religions came into being.</p>
<p>Fire worship had its origin in the Vedic age. The foremost hymn in the
<a href="http://hinduism.about.com/cs/vedasvedanta/a/aa120103a_2.htm" rel="nofollow noreferrer">Rig Veda</a> glorifies fire: "Agnimile purohitam yagnasya devam rtvijam,
hotaram ratna dhatamam." When sages moved from one ashram to another,
it was customary to carry fire along. The inconvenience to carry a
burning substance over long distances may have given rise to the
symbol of a <a href="http://hinduism.about.com/od/artculture/ig/Sacred-Symbols-of-Hinduism/Symbol---Dhvaja.htm" rel="nofollow noreferrer">saffron flag</a>. Triangular and often forked saffron flags
are seen fluttering atop most Sikh and Hindu temples. While Sikhs
regard it as a militant color, Buddhist monks and Hindu saints wear
robes of this color as a mark of renunciation of material life.</p>
</blockquote>
<p>Apart from that wearing the color symbolizes the quest for light. It is the battle color of the Rajputs, the warrior caste.</p>
|
|
<p>In the Ramayana, Shri Ram was an avatar of Vishnu; in the Gita or Mahabharata, Shri Krishna was an avatar of Vishnu. Everything they did in human form, they were perfectly able to do it in their original/God form.</p>
<p>Then why did they opt for a human avatar/form? Was it in order to come and live amongst normal people and then help them?</p>
| 268 | 205 | 23 | 2 | 205 | 14 | Why do Gods take avatar? | 4 | 268 | <p>This is indeed a very good question. But unfortunately <strong>no specific reason can be pointed out as the sole cause for God's incarnations</strong>:</p>
<blockquote>
<p>हरि अवतार हेतु जेहि होई। इदमित्थं कहि जाइ न सोई।। [Ramcharit Manas - 1.121]</p>
</blockquote>
<p>However, from scriptures and whatever sages have said three primary reasons can be pointed out,</p>
<p><strong>1. Establishment of <em>Dharma</em> 2. Deliverance of saintly people 3. Destruction of the wicked people</strong></p>
<p>Shri Krishna has Himself told this to Arjuna as we know from the Gita:</p>
<blockquote>
<p><em>paritranaya sadhunam vinasaya ca duskrtam</em></p>
<p><em>dharma-samsthapanarthaya sambhavami yuge yuge</em> [BG - 4.8]</p>
</blockquote>
<p>The same reason has also been stated for Rama:</p>
<blockquote>
<p>जब जब होइ धरम कै हानी। बाढहिं असुर अधम अभिमानी।।</p>
<p>करहिं अनीति जाइ नहिं बरनी। सीदहिं बिप्र धेनु सुर धरनी।।</p>
<p>तब तब प्रभु धरि बिबिध सरीरा। हरहि कृपानिधि सज्जन पीरा।।</p>
<p>असुर मारि थापहिं सुरन्ह राखहिं निज श्रुति सेतु।</p>
<p>जग बिस्तारहिं बिसद जस राम जन्म कर हेतु।। [Ramcharit Manas - 1.121]</p>
<p><em><strong>Meaning</strong></em></p>
<p><em>Whenever dharma declines and the demons, wicked and the haughty increase</em>,</p>
<p><em>when they do such immoral work that they can not be described, and when Brahman, cow, gods, and earth are in danger,</em></p>
<p><em>In those times God taking different kinds of bodies take away the pain and suffering of the saintly persons</em>,</p>
<p><em>Killing the demons He reinstates the gods and preserves the order of His own Vedas</em>,</p>
<p><em>He spreads His glory throughout the world, for Rama's birth know these are the cause</em>.</p>
</blockquote>
<p>But then the question is why the almighty God, by whose mere thinking thousands and thousands of universes get annihilated, would take birth to kill mere demons and wicked humans who are just part of the universe itself? Can't He just do it by His will without taking so much trouble of taking birth here in this mortal world?</p>
<p>Hence, the above reason alone is not satisfactory. So Shrimad Bhagavatam states an even more appropriate reason for the cause of God's descend as a human. <strong>God takes avatar as a human not just to kill the demons but to teach us the way of life by practically observing it Himself</strong>:</p>
<blockquote>
<p><em>martyāvatāras tv iha martya-śikṣaṇaṁ</em></p>
<p><em>rakṣo-vadhāyaiva na kevalaṁ vibhoḥ</em> [SB 5.19.5]</p>
</blockquote>
<p>This reason seems sensible as from Shri Rams's life we learn how to be a good son, good brother, good king, etc. But then the question arises, what is the necessity of God to take avatar and teach us Himself when prophets, saints and sages already do the job of teaching by living saintly life themselves? Again, if we take Shri Krishna's birth as example, then there are also many activities by Him which we should never try to do it ourselves. Hence, this can't be the sole reason. So Bhagavatam says, "<strong>However we may argue, there can be no other reason than amusement for which He who has no birth takes birth here</strong>":</p>
<blockquote>
<p><em>na te ’bhavasyeśa bhavasya kāraṇaṁ</em> </p>
<p><em>vinā vinodaṁ bata tarkayāmahe</em> [SB - 10.2.39]</p>
</blockquote>
<p>That is, God takes birth here for His amusement or entertainment. But this can not be the actual reason because He who Himself is always blissful (<em>sadchidanda</em>) would require no other thing for His amusement. Only they who are not happy, tired or stressed require and depend upon other things for happiness and amusement. But God being always blissful why would He require anything else for His pleasure or amusement? Hence, Bhagavatam states the most appropriate <strong>reason for God's descend is to bestow the highest benefit upon humankind by manifesting His pastime here</strong>:</p>
<blockquote>
<p><em>nṛṇāṁ niḥśreyasārthāya</em></p>
<p><em>vyaktir bhagavato nṛpa</em> [SB - 10.29.14]</p>
</blockquote>
<p>This reason seems sensible because without the incarnations of God, the world would be bereft of His sweet pastimes. Without which there would be no scriptures like Ramayana, Bhagavata, etc. and the devotees would have nothing to think and talk about. Only the concept of <em>avyakta</em> (unmanifested) <em>nirakara</em> (formless) God would have remained which is hard to comprehend and practice. So <strong>one of the primary reasons for God's descend as a human is for bestowing the mercy of devotion to people and even to the transcendentalists who worship the unmanifested formless absolute (<em>avyakta nirākara brahma</em>)</strong>:</p>
<blockquote>
<p><em>tathā paramahaṁsānāṁ munīnām amalātmanām</em></p>
<p><em>bhakti-yoga-vidhānārthaṁ kathaṁ paśyema hi striyaḥ</em><a href="http://vedabase.com/en/sb/1/8/20" rel="noreferrer"> [SB - 1.8.20]</a></p>
</blockquote>
|
|
<p>I've seen that Hindus worship lord Ganesha before starting any <em>puja</em> (act of worship) or important task.</p>
<p>I've also seen people worshipping lord Ganesha before they start off with marriage proceedings, and on marriage invitation cards. </p>
<p>They also keep idols of lord Ganesha in their cars, home entrances, etc....</p>
<p>So why do they always worship lord Ganesha before they go to start off with some good/important tasks?</p>
| 222 | 213 | 49 | 2 | 213 | 27 | Why is lord Ganesha worshipped first before any puja? | 9 | 222 | <p>Here's the story of its origin.</p>
<p>Shiva Bhagwan left his abode on Mt. Kailas in the Himalayas to meditate in a cave. Parvati’s friends suggested that she should have an attendant (gana) of her own because they were not pleased with Shiva’s ganas. </p>
<p>Thus, she used her divine powers and bore a son. She named him Vinayak and instructed him to guard their home. </p>
<p>When Shiva returned home, Vinayak did not allow him to enter. After a brief argument, Shiva beheaded Vinayak with his trishul. When Parvati heard about this incident, she cried in despair over the loss of her son. As a means to console Parvati, Shiva sent his men to the forest and instructed them to retrieve the head of the first living creature they met. </p>
<p>Shortly, his men returned with the head of a baby elephant. With his divine powers, Shiva placed the baby elephant’s head over his son’s body. In a matter of seconds, Vinayak came back to life. </p>
<p>After this incident, Vinayak became known as Gajaanan, which stems from the root word ‘<em>gaj</em>’ meaning elephant. </p>
<p><em>Shiva blessed him with a boon and explained that people would first offer their love and devotion to Ganeshji before starting any auspicious activity.</em></p>
<p><strike>The story comes from brahma-vaivarta purāṇa (third part - Ganesha Khand)</strike></p>
<p>Reference - <a href="http://www.baps.org/Publications/Books/Apana-Prerak-Parvotsavo-575.aspx">Apna Prerak Parvotsavo</a> book</p>
|
|
<p>According to the Ramayana, when Sugriva approached Lord Rama for help in taking his kingdom and wife back from his monstrous brother Vaali, Lord Rama helped him by killing Vaali from behind without his knowing, while the combat between him and Sugriva was going on.</p>
<p>My question is: Why did Lord Rama strike Vaali from behind? Why didn't he face him directly and challenge him to combat?</p>
| 246 | 236 | 25 | 2 | 236 | 27 | Why did Lord Rama strike from behind to kill Vaali? | 5 | 246 | <p>We don't need to speculate; we can look at the justification Rama himself gave for his actions: (This is all taken from <a href="http://www.valmikiramayan.net/utf8/kish/sarga18/kishkindha_18_frame.htm">this translation</a> of the Valmiki Ramayana by Desiraju Hanumanta Rao and KMK Murthy.)</p>
<ol>
<li><p>In response to Vali's claim that Rama has no jurisdiction to enforce laws there, since they're not in Ayodhya, Rama <a href="http://www.valmikiramayan.net/utf8/kish/sarga18/kishkindhasans18.htm#Verse6">says</a> that the Ikshkvaku dynasty has authority over the entire earth: </p>
<blockquote>
<p>"This earth with its mountains, woods, and forests, even along with the authority to condone or condemn the animals, birds, and humans on it belongs to Ikshvaku-s. He who is virtue-souled, truth-abiding, plain-speaking, and the knower of the import of probity, pleasures, and prosperity, and the one who is concerned in controlling or condoning his subjects, that Bharata is the ruler of earth." </p>
</blockquote>
<p>(Note that he is speaking of his own younger brother, who is ruling the kingdom in Rama's absence.)</p></li>
<li><p>Rama <a href="http://www.valmikiramayan.net/utf8/kish/sarga18/kishkindhasans18.htm#Verse9">says</a> that in punishing evildoers, he is carrying out his brother Bharata's decree to enforce dharma (righteousness): </p>
<blockquote>
<p>Holding his virtuous decree desiring to keep up the continuum of righteousness, we and some other kings are wayfaring this earth in its entirety. While that Bharata, the kingly-tiger and a patron of virtue, is ruling the earth in its entirety, who is there to conduct himself in an unacceptable way to morality on it? Abiding in our own pre-eminent righteousness, and even abiding by the order of Bharata we punish him who deviated from the path of morality, according to custom.</p>
</blockquote></li>
<li><p>In response to Vali's claim that he did nothing wrong, Rama <a href="http://www.valmikiramayan.net/utf8/kish/sarga18/kishkindhasans18.htm#Verse12">describes</a> Vali's misconduct, engaging in actions quite inappropriate for a king:</p>
<blockquote>
<p>As for you, you brought virtue to a state of decadence, rendered yourself reprovable by your own decadent behaviour, for carnality alone has become your primary doctrine, and thus you have not abided by the conduct meetly to a king.... Realise this reason by which I have eliminated you… you misbehaved with your brother's wife, forsaking the perpetual tradition [Sanatana Dharma - the traditional name for Hinduism]. While the great-souled Sugreeva is still alive, you with your habit of sinful acts have lustily misbehaved with Sugreeva's wife Ruma, who should be counted as your daughter-in-law. Thereby, oh, vanara, this punishment is imposed on you, for your dissolute sinning in abusing your brother's wife, thereby for your transgression of tradition and virtue. </p>
</blockquote></li>
<li><p>Rama <a href="http://www.valmikiramayan.net/utf8/kish/sarga18/kishkindhasans18.htm#Verse37">says</a> that he is allowed to attack from behind because Kshatriyas are allowed to hunt mrigas (animals) by surprise, and vanaras are shaka-mrigas (jungle-animals):</p>
<blockquote>
<p>People will be capturing several animals, either covertly or overtly, with snares, springes and even with numerous contrivances. Meat eating people will undeniably kill animals, either they are speedily sprinting or standing steadily, fully dismayed or undismayed, vigilant or unvigilant, and <strong>even if they are facing away</strong>, in that there is no sacrilege. <strong>In this world even the kingly sages well-versed in virtue will go on hunting, and hunting is no face to face game, as such, oh, vanara, therefore I felled you in combat with my arrow because you are a tree-branch animal, whether you are not combating with me or combating against me.</strong></p>
</blockquote>
<p>I should add that most people only know about Vali's harsh questioning of Rama's actions, but after Rama gives his justification, Vali <a href="http://www.valmikiramayan.net/utf8/kish/sarga18/kishkindhasans18.htm#Verse45">realizes</a> that Rama acted properly:</p>
<blockquote>
<p>Oh, best one among men, what all you have said is that way proper, undoubtedly. Indeed an ignoble cannot disprove a nobleman, Raghava, and with regards to the undesirable and improper words I have unwittingly spoken earlier, in that mater too it will be truly unapt of you to make me blameworthy, as I spoke them in anguish and ignorance. You alone are the knower of recourses and their real nature, namely probity, prosperity, pleasure seeking, and emancipation; dharma, artha, kaama, moksha ; and you take delight in the welfare of subjects, and your faultless intellect is clear in accomplishing ends by judging the causes and effects. Oh, Rama, the knower of probity, I am the one who digressed from the rightness and a forerunner among such transgressors, such as I am, give absolution even to me with words abounded with rightness.</p>
</blockquote></li>
</ol>
|
|
<p>In Hinduism, there are three supreme gods, <strong>Brahma, Vishnu & Mahesh (Shiva)</strong>. Brahma is the creator, Vishnu is the protector, and Shiva is the destroyer.</p>
<p>But how were these gods born? Did the Supreme Lord (Brahman) create them?</p>
| 13639 | 237 | 55 | 2 | 237 | 42 | How were the Trimurthi born? | 11 | 13639 | <p>Basically by asking "<strong>How were Trimurthis born?</strong>" This question is asking "Who is the originator of whom?" Or "Who is the Ishwara?" Several answers are given here, but most of them are only from their perspective. Here I present all perspectives of all Trimurty.<br></p>
<h1>Brahma:<br></h1>
<p><strong>Yajurveda Shatapatha Brahmana 6.1.3.1</strong><br></p>
<blockquote>
<ol>
<li><strong>Verily, Prajâpati [Brahma] alone was here in the beginning. He desired, 'May I exist,</strong> may I reproduce myself!' He toiled, he practised austerity (or, became heated). From him, worn out and heated, the waters were created: from that heated Person the waters are born.<br></li>
</ol>
</blockquote>
<p>As it clearly says 'Brahma' alone was there. So, there is no question of being someone (Vishnu/ ShivaLinga) to produce him. He self existed as per his desire.<br>
<br>
As he wished 'May I reproduce' he started creation. So, 2.6.1 of Taittariya Upanishad applies to Brahma:<br>
<br></p>
<blockquote>
<p>2.6.1 He (the Self) wished, <strong>“Let me be many, let me be born.</strong> He undertook a deliberation. Having deliberated, he created all this that exists. That (Brahman), having created (that), entered into that very thing. And having entered there, It became the formed and the formless, the defined and the undefined.."<br></p>
</blockquote>
<p><strong>So, Brahma is himself the 'Brahman'.</strong> He is the self of all. So, everything we see and perceive is simply just him. So, Brahma is the Ishwara. He desires so he is also Intellectual cause of creation. He created water, foam, gods... etc. So, he is Material cause also. So, Krishna saying in Gita "No one knows my origin. I'm without beginning... etc.." simply applies to this eternal Self only. Thus Brahma alone created all. There was no one in beginning to create him. He self-existed.</p>
<h1>Vishnu:<br></h1>
<blockquote>
<p><strong>Mahopanishad of Samaveda</strong> <br>
I-1-4. Then we shall expound the Mahopanishad. <strong>They say Narayana was alone. There were not Brahma, Shiva, Waters, Fire and Soma, Heaven and Earth, Stars, Sun and Moon.</strong> He could not be happy. From the (desire of) the Paramatman, the Yajnastoma (hymn known as Avyakta) is said to have arisen.<br></p>
</blockquote>
<p>As it clearly says Narayana alone was there. So he is the creator of all. Also in <strong>Taittariya Aranyaka of Yajurveda 10.13</strong>.<br></p>
<blockquote>
<p><strong>Narayana is the Supreme Reality designated as Brahman.</strong> Narayana is the highest (Self). Narayana is the supreme Light. Narayana is the infinite Self. [Narayana is the most excellent meditator and meditation.] <strong>Whatsoever there is in this world known through perception (because of their proximity) or known through report (because of their distance), all that is pervaded by Narayana within and without.</strong><br></p>
</blockquote>
<p>As it says <strong>"whatsoever in world is simply Narayana"...</strong> so the stories describing creation by Brahma and Shiva are simply the creation by Narayana as everything is Narayana. Vaishnav Puranas mention this thing as:<br>
<br></p>
<blockquote>
<p>Narayan alone was there ---- He appeared as sleeping in water--Lotus bud came from his Navel ---- It was sum total of fruitive activity of living entity --- Vishnu entered as supersoul in that lotus bud --- He impregnated it with material modes of nature--- Then Brahma was born there---- During the creation process he became angry--- Rudra emerged from the forehead of angry Brahma--- and so on the creation continued... <br> <a href="http://www.vedabase.com/en/sb/3/8/chapter-view" rel="noreferrer">Srimad Bhagvatam 3.8</a>, <a href="http://www.vedabase.com/en/sb/3/12/chapter-view" rel="noreferrer">Srimad Bhagvatam 3.12</a></p>
</blockquote>
<p>So, from above Lord Vishnu himself is the creator of Trimurty.</p>
<h1>Shiva:<br></h1>
<p><strong>Svetasvatara Upanishad of Krishna YajurVeda</strong> (which is considered among the principle 12 Upanishads) declares this:<br></p>
<blockquote>
<p><strong>Rudra is truly one; for the knowers of Brahman do not admit the existence of a second, He alone rules all the worlds by His powers. He dwells as the inner Self of every living being. After having created all the worlds, He, their Protector, takes them back into Himself at the end of time.</strong> [Svetasvatara Upanishad 3.2]<br></p>
</blockquote>
<p>As there is no second. So, stories denoting creation by Vishnu and Brahma are simply Rudra itself.<br></p>
<blockquote>
<p>He, the omniscient Rudra, the creator of the gods and the bestower of their powers, the support of the universe, <strong>He who, in the beginning, gave birth to Hiranyagarbha</strong> −may He endow us with clear intellect! [Svetasvatar Upanishad 3.4]<br></p>
</blockquote>
<p>Here is what <strong>Taittariya Aranyaka of Yajurveda in 10.23,24</strong> declares in passage of Rudra:<br></p>
<blockquote>
<p><strong>Supreme Brahman, the Absolute Reality,</strong> has become an androgynous Person in the form of Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes. Salutations to Him alone who is the Soul of the universe or whose form is the universe. <strong>All this verily is Rudra.</strong> To Rudra who is such we offer our salutation. We salute again and again that Being, Rudra, who alone is the light and the Soul of creatures. <strong>The material universe the created beings and whatever there is manifoldly and profusely created in the past and in the present in the form of the world, all that is indeed this Rudra. Salutations be to Rudra who is such.</strong><br></p>
</blockquote>
<p>As he himself gave birth to Hiranyagarbha. So, there is no question of birth of Rudra from Brahmas forehead. It wasn't Shiva, they were just incarnations of Shiva. Shiva isn't among the Rudras who came from head of Brahma. Mahabharat states it several time. Here is one instance only:<br></p>
<blockquote>
<p>The Mahabharata, Book 12: Santi Parva: Mokshadharma Parva: Section CCLXXXIV<br>
"Daksha said, 'We have many Rudras armed with lances and bearing matted locks on their heads. <strong>They are eleven in number. I know them all, but I do not know who this Maheswara is.'</strong><br></p>
</blockquote>
<p>So, now it is clear that Shiva already existed before manifesting as Rudra from forehead of Brahma. So, Shiva is the creator of all as he is the Supreme Brahman. Also he manifests himself from forehead of Brahma, multiplies himself to 11 in number and helps in creation by Brahma by entering in 8 different forms. The summary of Shaiva Puranas (Shiva and Linga Purans) is as:<br></p>
<blockquote>
<p>Parabrahman denoted by Linga of Shiva Shakti--- From right side Brahma came---From left side Vishnu came---- later Brahma boast to Vishnu to see creation in Beeja form by entering in his stomach--- Vishnu enters and sees a Universe in Beeja form--- Vishnu come out--- Vishnu tell Brahma to enter in his stomach and see--- Brahma enters from mouth--- Brahma gets shocked on seeing multiverses in stomach of Vishnu--- he wanted to come out--- Vishnu blocked all 9 exits of his body--- Brahma remained blocked there--- Brahma then comes out from Navel of Vishnu--- thus as he came from Navel of Vishnu he became son of Vishnu-- then debate started between Brahma and Vishnu-- latter in the creation process Rudra came from forehead of Brahma--- then sustained the creation. <em>[Linga Purana 2.2]</em></p>
</blockquote>
<p>Vyasa in Mahabharat states this process (ie. Vishnu coming from Linga as):<br></p>
<blockquote>
<p><strong>Kesava is that devoted worshipper of Rudra who has sprung from Rudra himself. Kesava always worship the Lord Shiva, regarding his Phallic emblem to be the origin of the universe.</strong> The Lord Kesava always worshippeth Siva in the Phallic emblem as the origin of all. [Drona Vadh Parva chapter 201] <br></p>
</blockquote>
<p><em>Note that above portion of Mahabharata is Jaya section the original 8800 verses of Mahabharata ie. Direct narration by Sanjaya</em><br>
<br>
So, from above Lord Shiva is creator of Trimurty.<br></p>
<h1>Finally,<br></h1>
<p>Thus from one perspective we see one truth and from another persepective we see another truth. <br>
<br>
Mahabharat says this:<br></p>
<blockquote>
<p>The Supreme Spirit hath three condition. In the form of Brahma, he is the Creator, and in the form of Vishnu he is the Preserver, and in his form as Rudra, he is the Destroyer of the Universe. [Mahabharata Vana Parva Section CCLXX]<br></p>
</blockquote>
<p>Harivamsa Parva of Mahabharat (2.125 section) says this:<br></p>
<blockquote>
<p>Remember that Rudra (Shiva) has the soul of fire and ViShNu has the soul of soma (nectar, moon). <strong>All the world including the fixed and movable beings have the combined souls of fire and soma (Shiva and ViShNu).</strong> The supreme lord of Rudra (Shiva) is ViShNu and the supreme lord of ViShNu is Shiva (Rudra). The same lord is moving in the world always in two forms. <strong>ViShNu does not exist without ShaNkara (Shiva) and Shiva does not exist without Keshava</strong> (ViShNu). Hence, Rudra (Shiva) and Upendra (ViShNu) have attained oneness, since long before.<br></p>
</blockquote>
<p>So, the truth is what is above mentioned. One doesn't need to boast that what he tells and thinks is the only truth by citing verses from his own perspective.</p>
|
|
<p>Like many other Hindu pujas (prayers), the Maa Durga puja is celebrated by creating an idol for her. But, even though I saw it happen in many movies (Devas, Aanand), I never understood why the soil for such holy rituals are taken from the land of prostitutes. </p>
<p>Is there any divine context for this? </p>
| 249 | 248 | 6 | 2 | 248 | 5 | Soil for Maa Durga puja | 3 | 249 | <p>As we know, prostitution is considered as taboo in Hindu Religion.</p>
<p>So when a person decides to have sex with a prostitute, he is aware that he is going to do a bad thing, and hence he loses his good deeds/goodness outside the brothel.</p>
<p>As many people visit the brothels, the soil outside holds all the goodness which are lost by those people, think as if the goodness is shed in that soil by the people who visit there and hence that soil is used to create idols as it is considered as pure/filled with good deeds.</p>
<hr>
<p>To support my answer, I found this, to refer...</p>
<blockquote>
<p>The Pujari goes personally to Nishiddho Pallis, Sonagachi to beg for
dust from a prostitute. It is believed that a man who enters a brothel
leaves all his purity and virtues there. Therefore, making the soil of
a brothel pure.</p>
</blockquote>
<p><a href="http://daily.bhaskar.com/article/JM-durga-puja-why-are-prostitutes-considered-sacred-during-navratri-4396164-PHO.html?seq=4" rel="noreferrer">Refernce</a></p>
|
|
<p>Hindus believe in Murthi pooja or idol worship. What is the reason behind this?</p>
<p>Since my childhood, I believed that God does exist in an idol but I don't have the exact clarification or history behind it.</p>
| 257 | 253 | 26 | 2 | 253 | 17 | What is the significance of Murthi pooja (idol worship)? | 7 | 257 | <p>From the Vaishnava perspective:
Taken as the summary of Srimad-Bhagavatam, Canto 11, Chapter 27. <a href="http://vedabase.com/sb/11/27" rel="noreferrer">Click here</a> for the specific verses.</p>
<blockquote>
<p>Worshiping the Deity form of the Supreme Lord automatically brings purity and satisfaction to the mind. Thus it is the source of all desirable gains. If a person has no engagement in Deity service he will simply remain attracted to material sense gratification, and he will have no hope of giving up bad association. The Personality of Godhead has given instruction, among the regulations of the Sātvata scriptures, on the process of worshiping Him as the bona fide Deity. Brahmā, Śiva, Nārada, Vyāsa and all other sages have recommended this process described by the Lord as most perfectly beneficial for all the occupational classes and spiritual orders of human society, including even the women and śūdras.</p>
<p>There are three varieties of arcana, Deity worship, based on either the original Vedas, the secondary tantras, or a combination of these. The Deity image, the ground, the fire, the sun, the water and the heart of the worshiper are all true locations of the Deity’s presence. The Deity form to be worshiped may be constructed of any one of eight substances — stone, wood, metal, clay, paint, sand (drawn upon the ground), the mind or jewels. These categories are further subdivided into two: temporary and permanent.</p>
<p>The details of the worshiping process are as follows: The devotee should bathe both physically and by chanting mantras, and then he should perform the utterance of Gāyatrī at the prescribed juncture of the day. He should arrange a seat facing either east or north, or else directly facing the Deity, and should bathe and clean the Deity. Then he should present clothing and ornaments, sprinkle water on the vessels and other paraphernalia to be used in the worship, and offer water for bathing the Deity’s feet, arghya, water for washing His mouth, fragrant oils, incense, lamps, flowers and food preparations. After this, one should worship the Lord’s personal servants and bodyguards, His consort energies, and the spiritual masters by chanting their respective mūla-mantras. The worshiper should recite prayers from the Purāṇas and other sources, offer obeisances flat on the ground, beg for benediction, and place on himself the remnants of the Lord’s garlands.</p>
<p>Included in this method of Deity worship are the proper installation of the transcendental Deity by constructing a fine temple, and also the conducting of processions and other festivals. By worshiping Lord Śrī Hari with unconditional devotion in this manner, one gains access to pure loving service to His lotus feet. But if one steals property that has been given as charity to the Deity or the brāhmaṇas, whether given by himself or by others, he will have to take his next birth as a stool-eating worm.</p>
</blockquote>
|
|
<p>The Abrahamic religions have <a href="https://en.wikipedia.org/wiki/Biblical_apocrypha">Biblical apocrypha</a>, sections of the work claimed by some to be authentic but excluded by the main body of the religion. Does the Gita have any similar sections? </p>
| 282 | 262 | 9 | 2 | 262 | 16 | Does the Gita have any apocrypha? | 3 | 282 | <p>Hindu scriptures, including the Mahabharata which contains the Bhagavad Gita, were originally passed down through countless generations via oral tradition. But nowadays the main source we have on them (other than the limited oral tradition that still goes on in some ashrams) is via written manuscripts, and manuscripts had to be copied and recopied as the material they were written on (either bark in North India or palm leaves in South India) was of poor quality. So as it happens, the best manuscripts we have today of the Bhagavad Gita are not the manuscripts of the Mahabharata, but rather manuscripts of commentaries of the Bhagavad Gita, because a commentary needed to quote accurately the verses it was commenting on.</p>
<p>The famous <a href="http://en.wikipedia.org/wiki/Adi_Shankara" rel="noreferrer">Adi Shankaracharya</a> wrote a commentary (the <a href="http://en.wikipedia.org/wiki/Adi_Shankara_bibliography#Bhagavadgita_Bhashya" rel="noreferrer">Bhagavad Gita Bhashya</a>) which quoted 693 of the 700 verses of the Bhagavad Gita, so the "Shankara recension", the version of the Bhagavad Gita quoted in his commentary, as preserved in the South Indian manuscripts, has served as the accepted reference for verses in the Bhagavad Gita - it's the one relied upon whenever people make translations of the Bhagavad Gita or the Mahabarata (since the Mahabharata has to include the Bhagavad Gita).</p>
<p>But in parallel with the South Indian manuscripts of Adi Shankaracharya, there is another commentary on the Bhagavad Gita that has been diligently preserved in manuscripts - the commentary of the Kashmiri Shaivite philosopher <a href="http://en.wikipedia.org/wiki/Abhinavagupta" rel="noreferrer">Abhinavagupta</a>. He commented on relatively few verses, but some of the verses he quotes are verses that we otherwise don't have from any other source. The version of the Bhagavad Gita quoted in Abhinavagupta's commentary, as passed down in Kashmiri manuscripts, is known as the "Kashmiri recension." In the introduction to <a href="https://archive.org/details/srimadbhagavadgi015443mbp" rel="noreferrer">this book</a>, Shripad Krishna Belvalkar describes some of the differences between the Shankara and Kashmiri recensions. This mostly has to do with relatively minor grammatical and syntactical changes that lead Belvalkar to conclude that the Kashmiri recension is probably a distortion by later scribes of the original text of the Bhagavad Gita, which in his view would be closer to the Shankara recension.</p>
<p>But the more important difference is the fourteen extra verses unique to the Kashmiri recension. These would be the only thing that could possibly be called by the term "Bhagavad Gita apocrypha". That's really tiny, but you have to consider that the Bhagavad Gita is a 700-verse portion of a 100 thousand-verse epic poem, so there's not much room for apocrypha. In any case, if you want to know what these verses say, they're given in Sanskrit in the appendix of Belvalkar's book. But if you don't know Sanskrit, you can read Swami Lakshmanjoo's <a href="http://vedicilluminations.com/downloads/Bhagavad%20Gita/other%20translations/Bhagavad%20Gita%20Kashmiri.pdf" rel="noreferrer">brief commentary</a> on the extra verses. (Lakshmanjoo apparently believed that these few extra verses contained some important mystical truths that only the Kashmiri Shaivites were in possession of.)</p>
|
|
<p>It is well-known that temples devoted to Brahma are <em>extremely</em> rare compared to temples devoted to Vishnu and Shiva (or, indeed, any number of other deities, e.g. Murugan, Ganesh, Hanuman, etc.). </p>
<ul>
<li>Question 1: <strong>Why is this?</strong></li>
</ul>
<p>I am of course familiar with (what I assume is) the standard mythological justification - in one of the Puranas (not sure which), Brahma and Vishnu tried to race to the top of an infinite Shivalingam; Brahma lied about having made it to the top; he then incurred Shiva's wrath, and was thus cursed that he would never again be worshiped. </p>
<ul>
<li>Question 2: <strong>Is that really all there is to it?</strong> I find it somewhat surprising that this solitary tale would suffice to prevent a "Brahmite" sect (so to speak) from ever arising.</li>
</ul>
| 267 | 264 | 42 | 2 | 264 | 30 | Why are temples devoted to Brahma so rare? | 4 | 267 | <p>"I am of course familiar with the standard mythological justification."<br>
The story you mention isn't actually the standard justification for why Brahma isn't worshiped. But since you were wondering, the justification you give is from the <a href="http://gdurl.com/G2pU" rel="noreferrer">Vidyeshwara Samhita</a> of the Shiva Purana. In this account, Brahma and Vishnu argue about who is superior until this argument turns into a battle. The battle threatens to destroy the three worlds, so the devas (gods) go to Shiva for help. To stop the conflict, Shiva turns into a pillar of fire that seems to go forever in both directions. Both Brahma and Shiva are curious about what it is, so Brahma turns into a swan to go to the top, and Vishnu turns into a boar to go to the bottom. Both are unsuccessful, but Brahma lies that he went to the top, presenting a Ketaki flower that arose from the middle of the pillar and claiming it's from the top. Vishnu concedes defeat, but then Shiva appears, Vishnu touches Shiva's feet and as a result Shiva grants Vishnu the privilege to be worshiped as an equal to Shiva. Shiva then creates the demon Kala Bhairava to cut off Brahma's fifth head, but Vishnu persuades Shiva to take mercy on Brahma, so Shiva instead curses Brahma that he can't be worshiped in temples. </p>
<p>The version of the story given in the Shiva Purana is likely a later interpolation, because it differs from more common versions in a variety of ways: </p>
<ul>
<li>In most versions the argument between Brahma and Vishnu does not come to blows;</li>
<li>In most versions Shiva explicitly offers help to the two gods by proposing a race;</li>
<li>In some versions Shiva just turns really tall without turning into fire;</li>
<li>In most versions the Ketaki flower falls from Devaloka instead of the middle of the pillar;</li>
<li>In Vaishnava versions Vishnu just touches Shiva's feet to tickle him so he'll bend down and Vishnu can touch his head and win.</li>
</ul>
<p>But the most important difference for our purposes is that in most versions, Kala Bhairava actually does cut off Brahma's fifth head rather than showing mercy, and Shiva does not actually put any curse on Brahma. (In fact in these versions the opposite happens: Brahma puts a curse on Kala Bhairava that he'll be a vagabond.)</p>
<p>In any case, the more common justification for why Brahma isn't worshiped actually comes from another story, one recounted in many places, for instance <a href="http://gdurl.com/aM7k" rel="noreferrer">in this excerpt</a> from the Uttara Kanda of the Padma Purana. (I described it earlier in <a href="https://hinduism.stackexchange.com/a/122/36">this answer</a>.) A group of sages were conducting a yagna (ritual) on the banks of the Saraswati river, when they started to wonder (on the prompting of Narada) which god to dedicate the ritual to. So they sent sage Bhrigu (famous for his short temper) to test which god out of Brahma, Vishnu, and Shiva was most worthy. When he went to see Brahma, he put his hands together to salute Brahma. But Brahma was too proud to honor Brighu in any way, so outraged by this disrespect Brighu cursed Brahma that he would no longer be allowed to be worshiped. (By the way, if you're interested Vishnu was the one who ultimately won the test, although it had major ramifications that led to <a href="http://en.wikipedia.org/wiki/Venkateswara#Legend" rel="noreferrer">the story of Tirupati Balaji, AKA Venkateshwara</a>.)</p>
|
|
<p>What is the difference between Devas, Daevas, Asuras and Rakshasa fundamentally?
It is very confusing to distinguish and characterize them without clear examples.</p>
| 673 | 270 | 19 | 2 | 270 | 9 | Difference between Devas, Daevas, Asuras and Rakshasa | 6 | 673 | <p>The usual translations are dēva=sura=divine, āsura=demoniac, rākšasa=man-eating.</p>
<h2>The divine qualities</h2>
<p>The <strong>dēvas</strong> are supposed to have these: fearlessness (abhayam), purification of existence (sattva samšuddhih), adherence to knowledge (jnāna vyavastitih), cooperation (yoga vyavasthitih), charity (dāna), self-control (dama), sacrifice (yajna), svādhyāya (contemplation), austerity (tapah), straightforwardness (ārjavam), nonviolence (ahimsā), truthfulness (satyam), placidity (akrodhah), renunciation (tyāgah), peacefulness (šāntih), non-malignancy (apēšunam), compassion towards embodied beings (dayā bhūtēšu), generosity (aloluptvam), gentleness (mārdavam), modesty (hrīh), reliability (acāpalam), influence (tējah), forgiveness (kšamā), determination (dhritih), cleanliness (šaucam), faithfulness (adrohah), limited ambitiousness (na ati mānitā).
(From Bhagavad-gītā 16.1-3.)</p>
<h2>Dēvas</h2>
<p>live on <strong>Svargaloka</strong> (capital Amaravatī), are headed by Indra, are authorized to receive worship from humans and grant benedictions to them (Bhagavad-gītā 3.11), fly on flower airplanes, fight with demons, are generally descendants of Āditi and are amicable to God (who is Dēva-Dēva, worshiped by the worshipable) .</p>
<h2>The demoniac qualities</h2>
<p>Hypocrisy (dambhah), arrogance (darpah), cheating (abhimānah), anger (krodhah), harshness (pārušyam) and ignorance (ajnānam) are typical for demons. (From Bhagavad-gītā 16.4.)</p>
<h2>Āsuras</h2>
<p>live on dark <strong>hellish</strong> planets (Īšopanišad 3), regularly lose their leaders due to warfare (but not their guru Šukrācārya), are only allowed to abuse and exploit human sinners, rely on desperate painful austerities and mechanical contraptions (Rāvana planned to build a stairway to heaven), they are generally descendants of Diti and Danu and envy God.</p>
<p>Sura/asura designates one's attitude towards God, but it is not strictly a race. However,</p>
<h2>Rākšasas</h2>
<p>are a race, generally of demoniac character, but not always. Bhīma's son Ghatotkaca and Rāvana's brother Vibhishana are ethnically rākšasas but have divine disposition. Bhāgavatam 3.6.29 says that rākšasas live in antarikša (among clouds, space above Earth but below bhuvarloka).</p>
<hr>
<p>All three of these are super-human, but there are also other types, look at Bhāgavatam 2.10.37-40. Another related longer read is here: <a href="http://truthdisclosed.wordpress.com/tag/lokas-locations-in-universe-as-explained-by-vedas/" rel="noreferrer">http://truthdisclosed.wordpress.com/tag/lokas-locations-in-universe-as-explained-by-vedas/</a></p>
|
|
<p>As per the Vedas, getting married to a girl after kidnapping is considered devil or daemon (दानव <em>dānava</em>) Vivaha (marriage) which isn't righteous (धर्मानुकूलन <em>dharmānukūlana</em>).</p>
<p>And Lord Krishna kidnapped Rukmini. I want to know why Lord Krishna did that.</p>
<p>Or is this kind of marriage righteous even though it's not considered good by the dharma shastras?</p>
| 338 | 286 | 16 | 2 | 286 | 20 | Why did Lord Krishna kidnap Rukmini to get married? | 5 | 338 | <blockquote>
<p>As per vedas getting married to a girl after kidnapping is considered
devil/daemon (दानव) Vivaha (marriage) which isn't righteous
(धर्मानुकूलन).</p>
</blockquote>
<p>You have perfectly stated the correct thing. Shri Krishna indeed married Rukmani in a <em>rākṣasa</em> style:</p>
<blockquote>
<p><em>bhagavān bhīṣmaka-sutāṁ rukmiṇīṁ rucirānanām<br>
rākṣasena vidhānena upayema</em> [SB - 10.52.18] </p>
<p><strong>Meaning</strong><br>
King Parīkṣit said: The Supreme Lord married Rukmiṇī, the beautiful-faced daughter of Bhīṣmaka, in the <em>Rākṣasa</em> style — thus I have heard.</p>
</blockquote>
<p>As per our scriptures marrying a girl by kidnapping her is considered to be a marriage of the demonic type (<em>danav vivha</em> / <em>rakshasa vivha</em>):</p>
<blockquote>
<p>The forcible abduction of a maiden from her home, while she cries out and weeps, after (her kinsmen) have been slain or wounded and their houses broken open, is called the Rakshasa (demonic) rite. [Manu Smrt. - 3.33]</p>
</blockquote>
<p>However, <strong>Shri Krishna, as a <em>kshahtriya</em>, did not break any law or <em>dharma</em> by such marriage</strong>. Because the scriptures allow <em>danav vivah</em> for the people of the <em>ksahtriya</em> (warrior) caste:</p>
<blockquote>
<p>For Kshatriyas those before-mentioned two rites (pichasa and asura), the Gandharva and the Rakshasa, whether separate or mixed, are permitted by the sacred tradition. [Manu Smrt. - 3.26]</p>
</blockquote>
<p>Now regarding the question why Shri Krishna kidnapped Rukmini, it is because She loved Him and She Herself sent Him message to do so:</p>
<blockquote>
<p><em>śvo bhāvini tvam ajitodvahane vidarbhān<br>
guptaḥ sametya pṛtanā-patibhiḥ<br>
parītaḥ nirmathya caidya-magadhendra-balaṁ prasahya<br>
māṁ rākṣasena vidhinodvaha vīrya-śulkām</em><a href="http://vedabase.com/en/sb/10/52/41"> [SB 10.52.41]</a></p>
<p><strong>Meaning</strong><br>
O unconquerable one, tomorrow when my marriage ceremony is about to begin, You should arrive unseen in Vidarbha and surround Yourself with the leaders of Your army. Then crush the forces of Caidya and Magadhendra and <strong>marry me in the <em>Rākṣasa</em> style</strong>, winning me with Your valor.</p>
</blockquote>
|
|
<p>A lot of Hindu gods have human heads. However, this is not the case with Lord Ganesha, who has an elephant head. Why does he have an elephant head?</p>
| 316 | 315 | 23 | 2 | 315 | 12 | Why does Lord Ganesha have an elephant head? | 4 | 316 | <p>There is a story behind the elephant head. I would certainly write one but with some broken grammar so I preferred <a href="http://en.wikipedia.org/wiki/Mythological_anecdotes_of_Ganesha#Elephant_head">quoting it from Wikipedia</a>.</p>
<blockquote>
<p>One day Goddess Parvati was at home on Mt.Kailash preparing for a
bath. As she didn’t want to be disturbed, she told Nandi, her husband
Shiva’s Bull, to guard the door and let no one pass. Nandi faithfully
took his post, intending to carry out Parvati’s wishes. But, when
Shiva came home and naturally wanted to come inside, Nandi had to let
him pass, being loyal first to Shiva. Parvati was angry at this
slight, but even more than this, at the fact that she had no one as
loyal to Herself as Nandi was to Shiva. So, taking the turmeric paste
(for bathing) from her body and breathing life into it, she created
Ganesha, declaring him to be her own loyal son.</p>
<p>The next time Parvati wished to bathe, she posted Ganesha on guard
duty at the door. In due course, Shiva came home, only to find this
strange boy telling him he couldn’t enter his own house! Furious,
Shiva ordered his army to destroy the boy, but they all failed.</p>
<p>This surprised Shiva. Seeing that this was no ordinary boy, the
usually peaceful Shiva decided he would have to fight him, and in his
divine fury severed Ganesha’s head, killing him instantly. When
Parvati learned of this, she was so enraged and insulted that she
decided to destroy the entire Creation. Lord Brahma, being the
Creator, naturally had his issues with this, and pleaded that she
reconsider her drastic plan. She said she would, but only if two
conditions were met: one, that Ganesha be brought back to life, and
two, that he be forever worshipped before all the other gods.</p>
<p>Shiva, having cooled down by this time, agreed to Parvati’s
conditions. He sent Brahma out with orders to bring back the head of
the first creature he crosses that is lying with its head facing
North. Brahma soon returned with the head of a strong and powerful
elephant, which Shiva placed onto Ganesha’s body. Breathing new life
into him, he declared Ganesha to be his own son as well, and gave him
the status of being foremost among the gods, and leader of all the
ganas (classes of beings), Ganapati.</p>
</blockquote>
<p>Also, not only Ganesha has an animal head, Hanuman is nothing but a monkey god.
Same with Varaha which is an avatar of Lord Vishnu in a form of Boar.</p>
|
|
<p>Sri Rama was a great and just king of Ayodhya. There were some rumors reported by his subjects against the purity of Lady Sita.</p>
<p>So, as per the <em>Raja Dharma</em>, Rama had to banish Sita. But was it against <em>Raja Dharma</em> when Rama and his brother were witnesses to Sita's purity (no matter what the episode of <em>Agni Pariksha</em> (trial-by-fire) was)? How is it justified for a just king like Rama not to protect Lady Sita when there were witnesses proving her innocence? </p>
<p>Please note that there was no evidence in favor of the rumors spread by the people. Was it justified to ignore the witnesses of the trial-by-fire? Was it not against <em>Raja Dharma</em>? Was being unjust part of <em>Raja Dharma</em>?</p>
| 2445 | 343 | 28 | 2 | 343 | 14 | Why did Sri Rama banish Lady Sita when he was a witness of her fire-test himself? | 7 | 2445 | <p>I will try to answer your question despite the comments pointing to a certain other answer.</p>
<p>It is not about justification, but about decision making. If there were rumors about Sita Devi then that could potentially reduce respect to her king by their subjects and eventually lead to lesser able administration. As a king, Rama had to sacrifice his personal life for his role as a king - but it is to be remembered that for the rest of his reign, he did not think of another woman either. Which is what makes him so admirable.</p>
|
|
<p>We know Bhishma Pitamaha was a legendary warrior. He always fought for the right thing and for truth.</p>
<p>Then, if Kamsa was doing so much evil, and Bhishma Pitamaha was already there on Earth, why didn't he try to stop Kamsa?</p>
| 2313 | 346 | 7 | 2 | 346 | 7 | Why didn't Bhishma Pitamaha stop Kamsa? | 3 | 2313 | <p>There's no reason to believe that Bhishma would try to stop Kamsa. You can ask the same question about a million different people: why didn't Bhishma kill Kamsa, Shishupala, Jarasandha, Narakasura, etc. And why didn't Drupada kill any of them, and why didn't the Pandavas kill any of them (other than Bhima killing Jarasandha)? It's not the dharma of a Kshatriya to go around the world killing all the evildoers. The dharma of a Kshatriyas involves enforcing Dharma within your own kingdom, and possibly going outside your kingdom to enforce Dharma if war is justified by Vedic law in a particular circumstance. </p>
<p>Jarasandha was a bad guy for a long time, and he even drove Krishna and the Yadavas out of Mathura, but the Pandavas never tried to fight him during any of that. It was only at the time of Yudishtra's Rajasuya Yagna that it was justified for Bhima to go to Magadha and challenge Jarasandha to a battle.</p>
|
|
<p>Sanatana Dharma originated in India. India also has another name: "<strong>Bharata/Bharathavarsha</strong>". The term ArshaBharata culture is commonly used for pointing out the Sanatana Dharma in South India. How did the nation get this name?</p>
| 357 | 352 | 10 | 2 | 352 | 12 | Why is India also called Bharata? | 3 | 357 | <p>After the name of an ancient king <a href="http://en.wikipedia.org/wiki/Bharata_%28emperor%29" rel="noreferrer">Bharata</a>, India is also known as Bharata-varṣa since the prehistoric times. Before it, this land was called as Ajanābha-varṣa. This is stated in Shrimad Bhagavatam:</p>
<blockquote>
<p><em>ajanābhaṁ nāmaitad varṣaṁ bhāratam iti yata ārabhya vyapadiśanti.</em> [SB - 5.7.3]</p>
<p><strong>Meaning</strong><br />
The name of this land was Ajanabha. It came to be known as Bharata after starting of his (King Bharata) reign.</p>
</blockquote>
|
|
<p>Given that Karma and punarjanma (rebirth) are the prime beliefs of Hinduism, why do we need Yamalokam and punishment in it?</p>
<p>I mean, through Karma, the fruits of both good and bad deeds are obtained either in the same birth or the next one. Then why do we need Yamalokam?</p>
| 364 | 363 | 22 | 2 | 363 | 16 | Why do we need Yamalokam? | 3 | 364 | <p>The answer to this question is linked to the concept of residual karma. This residual karma idea and what happens to evil-doers is explained in Brahma Sutra. </p>
<blockquote>
<p>But of others (i.e. those who have not performed sacrifices etc.) the ascent is to the abode of Yama, and after having experienced (the results of their evil works) the descent (to the earth again takes place). On account of such a passage (for the evil-doer) being declared by the Sruti. (Brahma Sutra Sankara Bhasya 3.1.13)</p>
</blockquote>
<p>The Sruti passage referred to in the above shloka is:</p>
<blockquote>
<p>The Hereafter never reveals itself to a person devoid of discrimination, heedless, and perplexed by the delusion of wealth. "This world alone exists," he thinks," and there is no other." Again and again he comes under my sway. (Yama speaks in Katha Upanishad I.2.6)</p>
</blockquote>
<p>It is clear that if you do bad deeds that you end up in Yama Loka. However, there are two perplexing questions here. Does the person who descends to earth from Yama loka return with any Karma (i.e. is the Karma of the evil-doer after serving his term in Yama loka zero?)? What decides that a person will after death be immediately reborn in earth or return to earth after serving a time in Yama loka? These two questions are actually linked. The answer to this question is given in Brahma Sutra:</p>
<blockquote>
<p>On the exhaustion of (good) work (the soul) with residual Karma (descends to this earth), as is known from the Sruti amd Smriti, along the path (it) went by (from here) and differently too. (Brahma Sutra Sankara Bhasya 3.1.8) </p>
</blockquote>
<p>The above Sutra says that what is exhausted in heaven is only that specific Karma which gave the soul a birth in lower heaven, but on the exhaustion of this Karma the remaining Karma, good and bad, brings it back to earth. While this Sutra talks of heaven and good deed, it also applies to Yama Loka and bad deeds. Let me explain the idea by a concrete example. Let us suppose that a dead person has a list of 10 karmas with goodness values (1, -3, 4, 5, -100, 4, 3, 2, 5, 8) where the minus sign stands for evil deeds. What Brahma Sutra Sankara Bhasya 3.1.8 is saying is that this person will go to Yama Loka only for that extremely evil deed of goodness value -100. After he has exhausted the bad effect due to the -100 Karma, he can then go back to earth with the residual karma (1, -3, 4,5,4,3,2,5,8). The idea is that only extremely evil or good deeds lead a man to Yama loka or to lower heavens. All minor good and bad karmas are served on the earth plane.</p>
|
|
<p>Is there a difference between <em>God</em> and <em>Devi-Devta</em> or are they same?
As we know there are thousands of <em>devis</em> and <em>devas</em>, are they the same as God or is there any difference between them? If they are different, then what is the difference?</p>
<p>What is the exact count of God, Devi, Devtas? Are there crores of Devi Devtas?</p>
| 369 | 368 | 12 | 2 | 368 | 4 | What is the difference between God and Devi-Devta or are they same? | 7 | 369 | <p>Yes, there is a difference between Gods and Devtas.</p>
<p>In Hinduism, the <em>Trimurti</em> is the God. <em>Bhagvatam</em> further clears that <strong><em>Krishna</em> is the supreme God</strong> (<a href="http://vedabase.com/sb/1/3/28" rel="nofollow">verse here</a>).</p>
<p><em>Devtas</em> are God's helpers. All the <em>Devtas</em> are given some jobs. They are thus classified into each of their own department.</p>
<p>Like Indra Dev looks into weather. Surya Dev is responsible for giving energy and light to plants, animals etc. Vayu Dev takes care of the flow of wind etc.</p>
<p>Devas also take in return materialistic things. Like in Yagnas etc, we offer Aahuti to devas. The people of Mathura gave fruits and other stuff to Indra Dev, so that he can protect them from rain and thunder. This practice, though, was condemned by Krishna himself because taking something forcefully for not harming them is bad. Things given by will can be accepted. Anyways, offering anything materialistic to Devas should be avoided.</p>
<p>You can further imagine it this way:</p>
<p>The entire universe is the office. Trimurti is the founder of the office. Devas are the workers/managers of specific departments.</p>
<p>I would also like to clear a common misconception that there are 33 crore devis/devtas. There is nothing like that. <em>Crore</em> means categories. People started thinking of crore as a number, and so did the confusion arise. There are devtas of 33 categories - 33 departments.
<strong>They are NOT 330 million in number.</strong></p>
|
|
<p>I have seen people keeping numerous fasts in an year. Where does the idea of fasting originate, and what is the reason behind keeping a fast?</p>
| 412 | 385 | 15 | 2 | 385 | 8 | What is the reason behind fasting (vrat)? | 3 | 412 | <p>One reason for fasting is to atone for one's <em>papa</em> (usually translated as sin). </p>
<p>For example, in Mahabharata Santi Parva, section 36, Vyasa said, </p>
<blockquote>
<p>By penances, religious rites, and gifts, O Bharata, a man may wash off his sins if he does not commit them again. By subsisting upon only one meal a day, that procured by mendicancy, by doing all his acts himself (without relying on the aid of a servant)....by becoming a brahmacharin and always ready for exertion, by casting off all malice, by sleeping on bare ground, by publishing his offence to the world, by doing all this for full 12 years, a person can cleanse himself from the sin of having slain a Brahmana. .....By living upon the scantiest meal every day for a space of six years, a person may be cleansed of that sin [2]. By observing a harder vow with regard to food one may be cleansed in three years [3]. By living upon one meal a month, one may be cleansed in course of only a year. By observing again an absolute fast, one may be cleansed within a very short time.</p>
</blockquote>
<p>REF: Ganguli's translation of Mahabharata, Santi Parva, Section 36</p>
<p>[2] Ganguli remarks in a foot note that the rule laid down is that he should eat in the morning for the first three days, in the evening for the second three days, eat nothing but what is got without soliciting for the next three days and fast altogether for the three days that follow.</p>
<p>[3] The harder rule referred to is eating in the morning for seven days; in the evening for the next seven days; eating what is got without soliciting for the next seven days; and fasting altogether for the next seven days.</p>
|
|
<p>One of my friends told me that you are either born as a Hindu or not. You cannot convert from any other religion to Hinduism or the other way round. Is something of that sort mentioned in the Vedas or any other religious text?</p>
| 441 | 407 | 28 | 2 | 407 | 18 | Is it true that one can not convert to Hinduism from any other religion or vice versa? | 6 | 441 | <p>No, there is no bar in converting from any religion to Hinduism or vice-versa. </p>
<p>Vedas speak about <a href="http://en.wikipedia.org/wiki/Mleccha">Mlecchas</a> as someone who is not Vedic and not Indian. Basically, mlecchas are people who speak an illegible language and not Sanskrit. The concept of geography, religion and language was all mixed with each other to be indistinguishable.</p>
<p>Hinduism doesn't have a conversion ritual unlike similar ceremony in Christianity or Islam which causes the inadvertent feeling of disbelief in the believer about his conversion.</p>
<p>Conversion only requires that person to accept the Hindu way of life and leading a <em>Dharmic</em> life.</p>
<p>Ref
1. <a href="http://books.google.co.in/books/about/Mlecchas_in_early_India.html?id=oAtuAAAAMAAJ&redir_esc=y">Mlecchas in Early India</a></p>
|
|
<p>There are many festivals in Hinduism. But some of them are considered very important. One of them is Diwali, a festival of lights. What is the significance of the festival? Why is it celebrated?</p>
| 409 | 408 | 13 | 2 | 408 | 11 | What is the significance of the festival Diwali? Why is it celebrated? | 3 | 409 | <p>Diwali is also known as <em>Dipavali</em> which is a Sanskrit word formed from <em>dipa</em> (<em>light</em> or <em>lamp</em>) and <em>avali</em> (<em>row</em> or <em>series</em>). Hence, it means a "<em>row of lights</em>". There are many beliefs behind the festival.</p>
<ul>
<li>It is celebrated for the return of the lord Rama from <a href="http://en.wikipedia.org/wiki/Vanvas" rel="noreferrer"><em>vanvas</em></a> as mentioned in <a href="http://en.wikipedia.org/wiki/Ramayana" rel="noreferrer">Ramayana</a></li>
<li>It is also celebrated for the return of <em>Pandavas</em> from 12 years <em>vanvas</em> as mentioned in <a href="http://en.wikipedia.org/wiki/Mahabharata" rel="noreferrer">Mahabharata</a>.</li>
<li>It is celebrated for the victory of Goodness over Evil and Light over Darkness.</li>
<li>It is also ends a year and begins new year of Hindu calendar.</li>
<li>It is celebrated in other religious like Jainism, Sikhism, Buddhism as well (for different significance).</li>
</ul>
<p>Diwali is a 5-day festival (in most areas of India).</p>
<ol>
<li><strong>Dhanteras:</strong> <em>Dhan</em> means wealth and <em>Teras</em> is the 13th* day of the last month of <em>Vikram Samvat</em>, which is the Hindu calendar. It is celebrated for goddess Lakshmi, goddess of wealth.</li>
<li><strong>Kali Chaudas:</strong> aka <em>Choti Diwali</em>. Demon Narakasura was killed by the lord Krishna.</li>
<li><strong>Diwali:</strong> As said above: Commemorates the return of Lord Rama to his hometown (Ayodhya) from 14 years of exile in the forest, after defeating the evil demon king Ravana of Lanka. It is the end of the year in the <em>Vikram Samvat</em> calendar.</li>
<li><strong>Padwa:</strong> Celebrates the victory of the lord Krishna over Indra, the deity of thunder and rain, by lifting Govardhana Hill with his little finger to save people from the floods. It's the new year of the <em>Vikram Samvat</em> calendar.</li>
<li><strong>Bhai Duj:</strong> <em>Bhai</em> means brother and <em>Duj</em> means 2nd (2nd day of the new year). It is a celebration of a loving brother-sister relationship in a similar spirit to <em>Raksha Bandhan</em> but with different rituals.</li>
</ol>
<p>Before this 5-day festival, people clean their homes, offices etc. During the festival people decorate their homes, offices with lights, <a href="http://en.wikipedia.org/wiki/File%3aLights_and_Reflections_Diwali_India_November_2013.jpg" rel="noreferrer"><em>diya</em></a> and <a href="http://en.wikipedia.org/wiki/File%3aDiwali_decorations_flower_with_diya_in_the_middle_India_November_2012.jpg" rel="noreferrer"><em>Rangoli</em></a>. People celebrate Diwali with crackers (firecrackers). Padwa is also known as Annakut (a mountain of food). Devotees celebrate this day by creating <a href="http://www.baps.org/Data/Sites/1/Media/GalleryImages/7260/WebImages/london_annakut_13_038f.jpg" rel="noreferrer">Annakut</a> for the God.</p>
<hr>
<p><sup>* 1 to 15 days come twice in a month in the calendar (Vikram Samvat). <em>Dhanteras</em> is the second 13th day of the month.</sup></p>
|
|
<p>According to Ramayana, Lord Hanuman was a <em>Brahmachari</em> (celibate/bachelor). Why did he decide to spend his life as a celibate? What is the reason behind it?</p>
| 413 | 411 | 22 | 2 | 411 | 19 | Why did Lord Hanuman decide to spend his life as a celebate? | 7 | 413 | <p>No, Hanuman was technically not a bachelor (<em>Brahmachari</em>). His wife was Suvarchala<a href="https://www.speakingtree.in/allslides/hanuman-was-married-to-whom/45652" rel="nofollow noreferrer">¹</a> who was the daughter of Surya (the Sun god). According to Surya, Suvarchala was an <em>ayonija</em> (born without [the participation] of the <em>yoni</em>).</p>
<p>Because he wanted to learn <em>Nava Vyakarnas</em> (the 9 Grammar Rules), he has to marry, and being an <em>Aajanma Brahmachari</em> (life-long bachelor), Hanuman was not eligible to study it. Surya grants him a boon that he will still be a bachelor even after marriage as a <em>Prajapatya Brahmachari</em> and will maintain his celibacy.</p>
<p><img src="https://i.stack.imgur.com/uzrBe.jpg" alt="Hanuman's Marriage Picture" /></p>
|
|
<p>In Hinduism, all male brahmins are required to go through an <a href="https://en.wikipedia.org/wiki/Initiation">initiation</a> called <strong>thread ceremony</strong> (<strong><a href="https://en.wikipedia.org/wiki/Upanayana">upanayanam</a></strong> or yagnopachhedan) in which their heads are shaved before they are given <strong>the sacred thread</strong> (<strong>janeva, yajñopavītam (यज्ञोपवीतम्)</strong> or upavīta), to wear on their torso for the rest of their lives. I have also seen some non-brahmins wearing one.</p>
<p>The sacred thread is called by other names depending upon the region and community; a few of which are <em>Bratabandha</em>, <em>Janivaara</em>, <em>Jandhyam, Poita, Pūṇūl, Janeu, Lagun, Yajnopavita, Yagyopavit, Yonya and Zunnar</em>.</p>
<ol>
<li><p>What is the reason behind the thread ceremony (<a href="https://en.wikipedia.org/wiki/Upanayana">upanayanam</a>), especially the shaving of the head?</p></li>
<li><p>What is the significance and origin of the practice of wearing a <em>janeva</em> (yajñopavītam)?</p></li>
</ol>
| 442 | 418 | 28 | 2 | 418 | 15 | What is the significance of the janeva (sacred thread)? | 4 | 442 | <p>The term "upa" means near and "nayanam" means leading. So <em>Upanayam</em> means "leading near". It's one of the 13 <em>samskara</em> prescribed by the Vedas.</p>
<p><strong>What does the Sacred Thread signify?</strong></p>
<p>The <em>Janeu</em> or <em>yajñopavītam</em> symbolizes the ability of the wearer to perform <a href="https://en.wikipedia.org/wiki/Sandhyavandanam"><em>Sandhyavandanam</em></a> and recite the Gayatri Mantra.</p>
<p>There is a variation in the thread count of <em>yajñopavītam</em>. Bachelors wear a single thread, married men wear 2, and married men with children wear 3. Each thread contains 3 strands as well.</p>
<p>The three strands signify three debts,</p>
<ol>
<li>Debt to one's teacher(s).</li>
<li>Debt to one's parents and ancestors.</li>
<li>Debts to sages and <em>Rishis</em>. </li>
</ol>
<p><strong>Significance of Rituals</strong></p>
<p><em>Upanayanam</em> was performed traditionally before the boy starts his study of Veda i.e <em>Vidyarambham</em>. It acts as a stepping stone for leading a life of <em>Brahmachari</em> in the service of Guru studying Veda and other subjects. Ages are specified in Manu-smriti as 8 for Brahmins, 11 for <em>Kshathriyas</em>, 12 for <em>Vaishyas</em> (Manu Smriti sloka 2:36).</p>
<p>Quoting <a href="http://en.wikipedia.org/wiki/Upanayana">Upanayam from wiki</a>,</p>
<blockquote>
<p>The main point of having gone through the <em>Upanayana</em> ceremony is the wearing of the <em>Yajñopavītam</em> on the body. The <em>Yajñopavītam</em> is circular, being tied end-to-end (only one knot is permissible); it is normally supported on the left shoulder (savya) and wrapped around the body, falling underneath the right arm. The length of the <em>Yajñopavītam</em> is generally 96 times the breadth of four fingers of a man, which is believed to be equal to his height. Each of the fingers represents one of the four states that the soul of a man experiences: waking, dreaming, dreamless sleep and knowledge of the absolute.</p>
<p>It denotes that one who wears the sacred <em>Yajñopavītam</em> should be pure in his thought, word and deed. The sacred <em>Yajñopavītam</em> reminds a <em>Brahmachari</em> to lead a regulated life with purity in his thought, word and deed. This <em>Yajñopavītam</em> also represents the debt that is owed to the guru, parents and society.</p>
</blockquote>
<p>Refs: <a href="http://svbf.org/wp-content/uploads/vaidika-samskaras/4_VaidikaSamskaras.pdf">Vaidika Samskara</a></p>
|
|
<p>I have seen people pouring milk on the Shivling. </p>
<p>What is the significance of this?</p>
<p><img src="https://i.stack.imgur.com/qbcqc.jpg" alt=""><br>
<sup>Image taken from <a href="http://shivmandirsarthali.com/?page_id=26">shivmandirsarthali.com</a></sup></p>
| 426 | 425 | 19 | 2 | 425 | 11 | What is the significance of pouring milk on the Shivling? | 6 | 426 | <p>From <a href="http://shivmandirsarthali.com/?page_id=26">shivmandirsarthali.com</a>: (emphasis mine)</p>
<blockquote>
<p>Abhishek is a Sanskrit term denoting a devotional activity of giving Holy bath to a deity. It literally means “to cleanse.” Before starting the ritual, a devotee washes his hands and pours water over the Ling. However, <strong>this practice is not to cleanse the Ling, as God doesn’t need any cleansing. He is the purest—but it is an implication of cleaning <em>oneself</em></strong>. Later milk is poured on the Shiv Ling, which is a connotation of <strong>purifying one’s life and washing all the sins from oneself</strong>.</p>
</blockquote>
<p>The practice is not to clean the Ling but the person itself. It washes all the sins from oneself and purify one's life.</p>
|
|
<p>I want to know more about Yami. Is it believed that there was a twin sister of Yama named Yami?</p>
| 443 | 438 | 13 | 2 | 438 | 7 | Is Yami the twin sister of Yama? | 3 | 443 | <p>The story is described in chapter 77 of the <a href="http://www.ramayana.pushpak.de/pdf/markandeya_en.pdf" rel="nofollow noreferrer">Markandeya Purana</a>:</p>
<blockquote>
<p>The daughter of Vishwakarman [the divine architect] was the wife of the sun, by name Sajna who begat on her a son, by name Manu, who, illustrious as he was, was equally a master of various branches of learning. He was the son of Vivaswat and was therefore called Vaivaswata. As soon as she was espied by the sun Sajna used to close her eyes and therefore he, in anger, addressed to her cruel words: "Since, O stupid one, you close yours eyes as soon as I cast my looks on you therefore will you give birth to Yama, the destroyer of creatures." Thereupon the goddess, stricken with fear, assumed trembling looks, at which the sun again said to her. "Since beholding me, you have assumed trembling looks you will give birth, as your daughter, to the fickle river." Thus by the imprecation of her husband she gave birth to Yama and the great river celebrated under the name of Yamuna. Henceforth she, with great difficulty, began to suffer the effulgence of the sun.</p>
</blockquote>
<p>By the way, in case you're interested that isn't how the story ends: after that Sanjana leaves Surya, because she cannot take his brightness and she's replaced with her shadow Chaya, who pretends to be Sanjana. You can find out about the rest of the story in my answer <a href="https://hinduism.stackexchange.com/a/545/36">here</a>.</p>
|
|
<p>What are the steps to take if a person wants to convert to Hinduism?<br>
Is it possible for anyone to convert to Hinduism?</p>
| 37971 | 455 | 16 | 2 | 455 | 3 | What are the steps for a person to take if he/she wants to convert to Hinduism? | 5 | 37971 | <blockquote>
<p><strong><em>Is it possible for anyone to convert to Hinduism?</em></strong></p>
</blockquote>
<p>As <a href="https://en.wikipedia.org/wiki/Pandurang_Vaman_Kane" rel="nofollow noreferrer">P. V. Kane</a> says in <a href="https://archive.org/stream/in.ernet.dli.2015.24397#page/n445/mode/1up" rel="nofollow noreferrer">History of Dharmaśāstra, Vol II Part I</a>, there is no provision in the Hindu <a href="https://en.wikipedia.org/wiki/Smriti" rel="nofollow noreferrer">smṛtis</a> and <a href="https://en.wikipedia.org/wiki/Dharma%C5%9B%C4%81stra" rel="nofollow noreferrer">dharma śāstras</a> for people of other faiths to convert to Hinduism because one is simply <em>born</em> a Hindu:</p>
<blockquote>
<p>Hinduism has not been an avowedly proselytizing religion. In theory it could not be so. For about two thousand years the caste system has reigned supreme and <strong>no one can in theory be admitted to the Hindu fold who is not born in it</strong>.</p>
</blockquote>
<p><br>A <em>born</em> Hindu however may lose his caste and gain it back:</p>
<blockquote>
<p>A Hindu may lose caste, be excommunicated and driven out of the fold of Hinduism, if he be guilty of very serious lapses and refuses to undergo the prāyaścittas prescribed by the smṛtis.</p>
<p>...</p>
<p>When the sinner performed the prāyaścitta prescribed by the śāstras, he was to be welcomed by his relatives, who took a bath along with him in a holy river or the like and throw therein an unused jar filled with water; they were not to find fault with him and were to completely associate with him in all ways.</p>
</blockquote>
<p><br>In practice though, people of foreign ancestry were <a href="https://archive.org/stream/in.ernet.dli.2015.24397#page/n446/mode/2up" rel="nofollow noreferrer">absorbed into Hinduism</a> but as to how this was done is not known and may also vary from person to person because there are no set rules (remember that in theory the <a href="https://en.wikipedia.org/wiki/Smriti" rel="nofollow noreferrer">smṛtis</a> don't allow conversion to Hinduism):</p>
<blockquote>
<p>The ancient smṛtis do not expressly prescribe any rites for bringing
into the brahmanic or Hindu fold a person who or whose ancestors did
not belong to it. But as Hinduism has been extremely tolerant (barring
a few exceptional instances) it had a wonderful power of quiet and
unobtrusive absorption. <strong>If a person, though of foreign ancestry,
conformed to Hindu social usages in outward behaviour, in course of
time his descendants became absorbed into the vast Hindu community.</strong></p>
<p>This process has gone on for at least two thousand years. The
beginnings of it are found in the <a href="https://www.sacred-texts.com/hin/m12/m12a064.htm" rel="nofollow noreferrer">Śāntiparva chap. 65</a> <strong>where Indra
tells the Emperor Māndhātṛ to bring all foreign people like the
Yavanas under brahmanical influence.</strong> The Besnagar column inscription
shows that the Yona (yavana) Heliodora (Heliodorus) son of Diya (Dion)
was a bhāgavata (devotee of Vāsudeva)...</p>
<p>In the caves at Nasik, Karle and other places many of the donors are
said to have been yavanas ... Several inscriptions state that Indian
kings married Huna princesses, e.g. Allaṭa of the Guhila dynasty
married a Hūṇa princess named Hariyadevi ... king Yaśaḥkarṇadeva of
the Kalacuri dynasty is said to have been the son of Karṇadeva and
Āvalladevī, a Hūṇa princess. These and similar examples show that
persons of foreign descent and their children were absorbed into the
Hindu community from time to time. This absorption is illustrated in
modern times by the case of Fanindra Deb v. Rajeshwar ... in which it
was found that a family in Kooch Behar not originally Hindu had
adopted certain Hindu usages and it was held that it had not taken
over the practice of adoption. How Hindu customs and incidents persist
even after conversion to Islam is strikingly shown by the Khojas and
Kutchi Memons of the Bombay Presidency, who though made converts to
Islam several centuries ago, were held by the courts in India to have
retained the ancient Hindu Law of succession and inheritance.</p>
</blockquote>
|
|
<p>I've heard that the Gayatri mantra is actually used to worship the sun, and that the mantra was titled "Gayatri mantra" because the mantra is formed using Gayatri meter (a Vedic meter).</p>
<p>Is that true?</p>
| 472 | 459 | 24 | 2 | 459 | 13 | Is the Gayatri mantra used to worship the sun or Goddess Gayatri? | 6 | 472 | <p>Gayathri is not <strong>a</strong> mantra. There are classes of mantra called Gayathri which follow a particular meter called Gayathri.</p>
<p>The most popular Gayathri mantra <strike><code>ॐ भूर्भुव: स्व:</code></strike> <code>तत्सवितुर्वरेण्यं । भर्गो देवस्य धीमहि, धीयो यो न: प्रचोदयात् ।।</code> happens to be one among the many.</p>
<p>Gayathri Chandus is a format of 24 meters, any mantra set to this <em>chandus</em> is called a Gayathri (and there are many gayathries). The one today understood as Gayathri mantra , is Savithri Mantra (because of the deity <em>Savitr</em>) set in Gayathri Chundas . The <em>Rishi</em> for this mantra is <em>Vishvamithra</em>.</p>
<p>This mantra is specifically meant for Thapas (तपस; the highest of Tantras) as it increases the heat in the body burning up all muck at the physical level.</p>
|
|
<p>You can see in many pictures of lord Shiva a flow of water like this:</p>
<p><img src="https://i.stack.imgur.com/qARsEm.jpg" alt=""><br>
<sup>Source: <a href="http://satishverma.deviantart.com/art/Lord-Shiva-104258391" rel="noreferrer">satishverma.deviantart.com</a></sup></p>
<p>What exactly is it? </p>
| 474 | 473 | 8 | 2 | 473 | 6 | What is that flow of water on the head of lord Shiva? | 4 | 474 | <p>I would like to state that, the water which comes out of lord Shiva's hair is River Ganges or Ganga, as <a href="http://en.wikipedia.org/wiki/Bhagavata_Purana" rel="nofollow noreferrer">Bhagavata Purana</a> depicts...</p>
<blockquote>
<p>Lord Vishnu in one of his incarnations, appeared as
Vamana in the sacrificial arena of Asura King Mahabali.</p>
<p>Then in order
to measure the universe, he extended his left foot to the end of the
universe and pierced a hole in its covering with the nail of his big
toe. Through the hole, the pure water of the Causal Ocean (Divine
Brahm-Water) entered this universe as the Ganges River.</p>
<p>Having washed
the lotus feet of the Lord, which are covered with reddish saffron,
the water of the Ganges acquired a very beautiful pink color. Because
the Ganges directly touches the lotus feet of Lord Vishnu (Narayana)
before descending within this universe,</p>
<p>Ganges is known as Bhagavat-Padi which means Emanating from the lotus feet of Bhagavan
(God). It finally settles in Brahmaloka or Brahmapura, abode of Lord
Brahma before descending to planet Earth at the request of Bhagiratha
and held safely by Lord Shiva on his head to prevent destruction of
Bhumi (Mother Earth).</p>
<p>Then, the river Ganges was released from Lord
Shiva 's hair to meet the needs of the country according to Hindu
mythology.In other legends, Himavat fathered Parvati and Ganga .</p>
</blockquote>
<p><sup><a href="http://en.wikipedia.org/wiki/Ganges_in_Hinduism" rel="nofollow noreferrer">Source</a></sup></p>
|
|
<p>In Hinduism, we do <em>Namaskar</em> to the God statues in the temples as a symbol of belief, respect, and worship. In addition, we also do <strong><em>Sashtang</strong> Namaskar</em>. </p>
<p>What exactly is <em>Sashtang Namaskar</em>, and why must one do it? </p>
| 501 | 492 | 15 | 2 | 492 | 8 | What is the significance of Sashtang Namaskar? | 4 | 501 | <p><strong>What is Sashtang namaskar or dandvat?</strong></p>
<p>Sashtang namaskar or dandvat is a symbol of complete submission that reminds devotees to respect God.</p>
<p>Devotees perform sashtang dandvat pranam by lying fully prostrate on the floor with their arms stretched out towards the Idols.</p>
<p>Eight specific parts of the body should touch the floor:</p>
<ol>
<li><p>thighs</p></li>
<li><p>feet</p></li>
<li><p>hands</p></li>
<li><p>chest</p></li>
<li><p>mind</p></li>
<li><p>head</p></li>
<li><p>speech</p></li>
<li><p>eyes</p></li>
</ol>
<p><strong>Why we must do it?</strong></p>
<p>All of our karmas are performed through mind, body, or speech, and every karma in life should be offered to God.</p>
<p><a href="http://www.baps.org/cultureandheritage/Traditions/HinduPractices/DandavatPranam.aspx" rel="noreferrer">Reference</a> </p>
|
|
<p>Most of us heard this famous quote <em>"Loka samastha sukhino bhavanthu"</em> (let everybody live peacefully). </p>
<p>Where it is originated from and which shloka mention this line and from which text ?</p>
| 538 | 517 | 8 | 2 | 517 | 10 | The origin of "Loka samastha sukhino bhavanthu"? | 4 | 538 | <p>This phrase is from one of the <strong><em>Mangala Mantra</em></strong> often recited after a <em>pooja</em> or religious ceremony.</p>
<blockquote>
<p>स्वस्तिप्रजाभ्यः परिपालयंतां न्यायेन मार्गेण महीं महीशाः ।</p>
<p>गोब्राह्मणेभ्यः शुभमस्तु नित्यं <strong>लोकाः समस्ताः सुखिनोभवंतु</strong> ॥</p>
<p>ॐ शान्तिः शान्तिः शान्तिः |</p>
</blockquote>
<hr>
<blockquote>
<p>svasti-prajā-bhyaḥ pari-pāla-yaṁtāṁ nyāyena mārgeṇa mahīṁ mahīśāḥ |</p>
<p>go-brāhmaṇebhyaḥ śubham-astu nityaṁ <strong>lokāḥ samastāḥ sukhino-bhavaṁtu</strong> ||</p>
<p>auṁ śāntiḥ śāntiḥ śāntiḥ |</p>
</blockquote>
<hr>
<p>Translation</p>
<blockquote>
<p>May the well-being of all people be protected
By the powerful and mighty leaders be with law and justice.</p>
<p>May good success be with all cows (divinity) and scholars, <strong>May all (samastah) the worlds (lokha) become (bhavantu) happy (sukhino).</strong></p>
<p>Om peace, peace, peace</p>
</blockquote>
<p><a href="http://www.ashtangayoga.info/source-texts/mantra/mangala-mantra/">AshtangaYoga</a></p>
|
|
<p>It is known that Hinduism is one of the oldest religions.</p>
<p>But why is it so difficult to date the beginning of Hinduism. We have a lot of scriptures and texts which give us a lot of information but why are scholars still debating as to when Hinduism actually began?</p>
| 524 | 523 | 23 | 2 | 523 | 27 | When did Hinduism begin? | 5 | 524 | <p>In ancient period, Hinduism was known as "Sanatana Dharma". </p>
<blockquote>
<p><strong>Sanatana Dharma</strong> is by its very essence a term that is devoid of sectarian leanings or ideological divisions. This is evident by the very term itself. The two words, "Sanatana Dharma", come from the ancient Sanskrit language. '<strong>Sanatana</strong>' is a Sanskrit word that denotes that which which is <strong>Anadi</strong> (<strong>beginningless</strong>), <strong>Anantha</strong> (<strong>endless</strong>) and does not cease to be, that which is eternal and everlasting. With its rich connotations, Dharma is not translatable to any other language. Dharma is from dhri, meaning to hold together, to sustain. Its approximate meaning is "Natural Law," or those principles of reality which are inherent in the very nature and design of the universe. Thus the term Sanatana Dharma can be roughly translated to mean '<strong>the natural, ancient and eternal way.</strong>' [Source: <a href="http://veda.wikidot.com/sanatana-dharma">veda.wikidot.com/sanatana-dharma</a>]</p>
</blockquote>
<p>So, the simple answer is Hinduism was actually not a religion but a common practice which was being followed by our ancestors. So there is no question of a starting point for Hinduism or Sanatana Dharma.</p>
<p>Other references:</p>
<ul>
<li><a href="http://hinduismfacts.org/2011/11/origin-of-hinduism-when-did-hinduism-start/">Hinduism Facts</a></li>
</ul>
|
|
<p>Meaning of the words used :</p>
<ul>
<li>Kundali - Horoscope</li>
<li>Mangal - Planet Mars</li>
<li>Peepal Tree - Ficus religiosa or Sacred Fig</li>
<li>Dosh - Blame</li>
</ul>
<p>Indian people often match Kundalis before they allow the boy and the girl to marry. The most often thing I always mark is that they see whether a boy or a girl is mangalik or not so why they need to see that?</p>
<p>I've heard people saying that if an individual has mangal dosh in his kundali, he suffers from tensions in his relationship, unfavorable for marriages and also, ones life can end.</p>
<p>Moreover, they are resolved by doing a <em>Kumbh Vivah</em> i.e a mangalik first marries a Banyan tree or a Peepal tree, or they are married to Gold or Silver idol of lord Vishnu.</p>
<p>So coming to the point, what is Mangalik <em>(Mangal Dosh)</em> and why they marry a tree before they marry a real person?</p>
| 569 | 567 | 9 | 2 | 567 | 5 | What is Mangal Dosh (Mangalik) | 3 | 569 | <p>In the <em>lagna kundali</em> (birth chart with the ascedant) of a person if any malefic planet (especially the planet mars) is present at least in the lagna (1st house) or in the 7th house (house of the spouse or marriage) then the person is considered to be a <em>mangalik</em>. Other houses that are considered for mars's presence for a person to be <em>mangalik</em> are 2nd, 4th, 8th and 12th.</p>
<blockquote>
<p>If Mars be posited there, she will become a widow, both benefics and
malefics occupy the 7th house, she will remarry. If there be a
malefic or malefics in the 8th house, she will get a shortlived
husband. If the 2nd house is occupied by malefics, the native dies
with her husband. [Phaladipika, Chapter 11]</p>
</blockquote>
<p>Mars being firey in nature when it looks upon the house of marriage or partner, it is said to burn that house. Hence, it creates tension, quarrel, etc. among the partners and even affects the health and life of the spouse of a <em>mangalik</em> person. So if one of the partners has <em>magalik dosh</em> marriage is discouraged. If both partners have the fault, then it gets canceled out and marriage is ok.</p>
<p>However, sometimes Kumbh Vivah is performed because it makes the banayan tree, peel tree, etc. the first husband and then it has to suffer the bad consequences of the mangalik dosh, not the actual husband. Vishnu being God Himself, it is believed mars can't have -ve effects on Him.</p>
<p><em>Disclaimer: I have provided the answer only as per my awareness about astrology, I am not an expert.</em></p>
|
|
<p>Why is it that people shave babies' head, be it a boy or girl, when they go for the baby's first haircut? According to my sub religion i.e. Vaishnav (Gujarati), we call it as a Mundan <em>(Head shaving ceremony)</em>.</p>
<p>This is done after a specific period of time after the birth of the child, and as far as I know, most of the Hindu sub castes follow this pratha <em>(tradition/practice)</em>.</p>
<p>According to me, Hindus shave their head when some relative, or a close member of their family dies.</p>
<p>So what's the reason behind shaving the hair off for the first time after the birth of the baby?</p>
| 589 | 572 | 16 | 2 | 572 | 13 | Why do Hindus shave a baby's head (first hair cut)? | 4 | 589 | <p>As per the scripture, it is <strong>done for the spiritual benefit</strong> of the child <strong>in the first or the third year</strong> after his/her birth:</p>
<blockquote>
<p><strong>As per the direction of the revealed texts</strong>, the <em>chuda karma</em>
(tonsure) must be performed, for the sake of spiritual merit (observing <em>dharma</em>), by all
twice-born men in their first or third year. [Manu - 2.35]</p>
</blockquote>
<p>As per the <em>mantras</em> used while performing <em>chuda karma</em>, the benefits are longevity of life, freedom from diseases and attainment of strength, health, vigor and good progeny.</p>
|
|
<p>I have heard that in Kalki avatar, God Vishnu will marry Goddess Vaishnav devi as promised(<em>The promise event occurs when God Vishnu were in Ram avatar and returning to Ayodhya after 14 years of exile</em>). It is also said that Lord Ram has offered his complete army (<em>including Lord Hanuman</em>) to protect the Goddess until He re-incarnate as Kalki and marry her. </p>
<p>Apart from this, I know that Kalki Avatar will come on horse to erase corruption and other bad things. So, are there any scriptures which explains the story of Kalki (<em>a future glimpse</em>)? please brief it.</p>
| 582 | 579 | 22 | 2 | 579 | 20 | What is the story of Kalki (tenth avatar of God Vishnu)? | 3 | 582 | <blockquote>
<p>The Appearance of Lord Kalki (<em>the Avatar or incarnation of Godhead</em>) is foretold in the "<strong>Srimad Bhagavatam</strong>" 12th Canto and described also in detail in the "<strong>Brahmanda-purana</strong>". Therein it gives predictions as to where he will appear (<em>the village name</em>), who his parents will be, what his mission will be, and when he will appear. </p>
<p>It is described that he will appear at the conjunction of the two yugas, namely at the end of Kali-yuga and the beginning of Satya-yuga. The great cycle of the four yugas, namely Satya, Treta, Dvapara and Kali, rotates like the calendar months. The present age of Kali-yuga lasts 432,000 years, out of which we have passed only 5,000 years after the Battle of Kuruksetra and the end of the regime of King Pariksit. So there are 427,000 years balance yet to be finished, till the advent of Lord Kalki. Therefore at the end of this period, the incarnation of Kalki will take place, as foretold in the Srimad-Bhagavatam. The name of His father, Visnu Yasa, a learned brahmana, and the village Sambhala are also mentioned. </p>
<p>shambhala-grama-mukhyasya brahmanasya mahatmanah vishnuyashasah
kalkih pradurbhavishyati</p>
<p><em>"Lord Kalki will appear in the home of the most eminent brahmana of Shambhala village, the great soul Vishnuyasha."</em> </p>
<p>ashvam ashu-gam aruhya devadattam jagat-patih asinasadhu-damanam
ashtaishvarya-gunanvitah</p>
<p><em>"Lord Kalki, the Lord of the universe, will mount His swift horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulence's and eight special qualities of Godhead."</em> </p>
<p>vicarann ashuna kshaunyam hayenapratima-dyutih nripa-linga-cchado
dasyun kotisho nihanishyati</p>
<p><em>"Displaying His unequalled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings."</em> </p>
<p>atha tesham bhavishyanti manamsi vishadani vai vasudevanga-ragati-
punya-gandhanila-sprisham
-janapadanam vai hatesv akhila-dasyushu</p>
<p><em>"After all the imposter kings have been killed, the residents of the cities and towns will feel the breezes carrying the most sacred fragrance of the sandalwood paste and other decorations of Lord Kalki, and their minds will thereby become transcendentally pure."</em> </p>
<p>yadavatirno bhagavan kalkir dharma-patir harih kritam bhavishyati
tada praja-sutish ca sattviki</p>
<p><em>"When the Supreme Lord Hari [Krishna] has appeared on earth as Kalki, the maintainer of religion, Satya-yuga [the age of truth] will begin, and human society will bring forth progeny in the mode of goodness."</em></p>
<p>The mission of Kalki Avatara is to re-establish the religious principles, which have disappeared by the end of Kali Yuga, the iron age of hypocrisy and quarrel. </p>
<p>yada yada hi dharmasya glanir bhavati bharata abhyutthanam adharmasya
tadatmanam aham</p>
<p><em>"Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion--at that time I descend Myself."</em> </p>
<p><em>"In order to deliver the pious and to annihilate the miscreants, as well as to re-establish the principles of religion, I advent Myself millennium after millennium."</em> [BG 4.7-8] </p>
<p>By the End of Kali Yuga, the population of the whole world will be so much reduced to animalism that there will be no more power to understand what is God, or what is spiritualism. And it is already there, the Kali-yuga. It will increase. People will have no power to understand this philosophy, God consciousness. So at that time, when there are no more religious principles, there is no other alternative than to kill them all. </p>
<p>At that time the Kalki avatara will come, and He'll take a sword on the horseback, just like a king send from heaven, He'll simply go on killing all these non-believers, Godless creatures and usher in another Satya-yuga, the golden age of righteousness and truth. </p>
<p>Kalki avatara is the last of the ten major incarnations of Lord Vishnu who will appear in the end of this Kali Yuga to protect religious principles. </p>
<p><strong>Kalki: The Next Avatar of God and the End of Kali-yuga</strong>
<br>by Stephen Knapp <a href="http://www.stephen-knapp.com/" rel="nofollow noreferrer">http://www.stephen-knapp.com/</a>
<br>(An excerpt from The Vedic Prophecies)</p>
<p>The age of Kali-yuga is said to start from the year 3102 BC, after the disappearance of Lord Krishna. Lord Caitanya appeared 500 years ago, at which time the Golden Age within Kali-yuga is supposed to start and last another 10,000 years. As the Golden Age within of Kali-yuga comes to a close, the lower modes of material nature will become so strong that people will lose interest in spiritual topics. It is said that everyone will become godless. Whatever devotees, bhaktas, and sages are left on the planet will be so unique in character and peculiar compared with the rest of society that they will be ridiculed and hunted down in the cities for sport like animals. Thus, they will flee the cities to live underground in caves or high up in the mountains, or simply disengage from the earthly plane of existence. In this way, they will disappear from the face of the earth. That is the time when the dark influence of the age of Kali-yuga will become so dominant that its full influence will manifest without hindrance. </p>
<p><strong>THE APPEARANCE OF LORD KALKI</strong></p>
<p>There are many incarnations of the Supreme Being as stated in Srimad-Bhagavatam (1.3.26): "O brahmanas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water." However, out of all the various incarnations of the Supreme, the Srimad-Bhagavatam (1.3.28) specifically states "krishnas tu bhagavan svayam," which means that Lord Sri Krishna is the original Supreme Personality of God. All others are His plenary portions, or parts of His plenary portions, who descend into this material world to carry out certain responsibilities and to do specific things. This is especially the case when the planets are overly disturbed by miscreants and atheists. In Kali-yuga many years go by in which constant disturbances and social upheavals are allowed to happen, but the Vedic literature predicts that at the end Lord Kalki will make His appearance to change everything, as described in the following verses: </p>
<p>"Thereafter, at the conjunction of two yugas [Kali-yuga and Satya-yuga], the Lord of the creation will take His birth as the Kalki incarnation and become the son of Vishnuyasha. At this time the rulers of the earth will have degenerated into plunderers." (Bhag.1.3.25) </p>
<p>"Lord Kalki will appear in the home of the most eminent brahmana of Shambhala village, the great soul Vishnuyasha." (Bhag.12.2.18) </p>
<p>"At the end of Kali-yuga, when there exist no topics on the subject of God, even at the residences of so-called saints and respectable gentlemen of the three higher castes, and when the power of government is transferred to the hands of ministers elected from the lowborn shudra class or those less than them, and when nothing is known of the techniques of sacrifice, even by word, at that time the Lord will appear as the supreme chastiser." (Bhag.2.7.38) </p>
<p>The Vishnu Purana (Book Four, Chapter 24) also explains that, "When the practices taught in the Vedas and institutes of law have nearly ceased, and the close of the Kali age shall be nigh, a portion of that divine being who exists of His own spiritual nature, and who is the beginning and end, and who comprehends all things, shall descend upon earth. He will be born in the family of Vishnuyasha, an eminent brahmana of Shambhala village, as Kalki, endowed with eight superhuman faculties." </p>
<p>The Agni Purana (16.7-9) also explains that when the non-Aryans who pose as kings begin devouring men who appear righteous and feed on human beings, Kalki, as the son of Vishnuyasha, and Yajnavalkya as His priest and teacher, will destroy these non-Aryans with His weapons. He will establish moral law in the form of the fourfold varnas, or the suitable organization of society in four classes. After that people will return to the path of righteousness. </p>
<p>The Padma Purana (6.71.279-282) relates that Lord Kalki will end the age of Kali and will kill all the wicked mlecchas and, thus, destroy the bad condition of the world. He will gather all of the distinguished brahmanas and will propound the highest truth. He will know all the ways of life that have perished and will remove the prolonged hunger of the genuine brahmanas and the pious. He will be the only ruler of the world that cannot be controlled, and will be the banner of victory and adorable to the world. </p>
<p>Here in these verses we find that Lord Kalki will come as a chastiser or warrior. By this time the planet will be filled with people who will be unable to understand logical conversations. They will be too slow-minded and dull-witted, not capable of being taught much, especially in the way of high philosophy regarding the purpose of life. They will not know what they need to do or how to live. And they certainly will be unable to change their ways. Therefore, Lord Kalki does not come to teach, but simply to chastise, punish, and cleanse the planet. </p>
<p>Furthermore, we also find the name of the place where Lord Kalki will appear and the name of the family in which He will be born. The family will be qualified brahmanas. This means that a disciplic and family line of spiritually qualified brahmanas will remain on the planet throughout the age of Kali, no matter how bad things get. Though they may be hidden, living in a small village somewhere, it will be this line of bhaktas, spiritual devotees, from which Lord Kalki will appear in the distant future. No one knows where this village of Shambala is located. Some feel that it is yet to manifest, or that it will be a hidden underground community from which Lord Kalki will appear. </p>
<p>In this connection we find in the Padma Purana (6.242.8-12) the prediction that Lord Kalki will be born in the town of Shambala near the end of Kali-yuga from a brahmana who is actually an incarnation of Svayambhuva Manu. It is described that Svayambhuva performed austerities at Naimisa on the bank of the Gomati River for acquiring the privilege of having Lord Vishnu as his son in three lifetimes. Lord Vishnu, being pleased with Svayambhuva, granted the blessing that He would appear as Svayambhuva's son as Lord Rama, Krishna, and Kalki. Thus, Svayambhuva would appear as Dasaratha, Vasudeva, and then Vishnuyasha. Also, in the Padma Purana (1.40.46) we find Lord Vishnu admits that He will be born in Kali-yuga. Thus, He will appear as Lord Kalki. </p>
<p>The Srimad-Bhagavatam (12.2.19-20) describes Lord Kalki's activities as follows: "Lord Kalki, the Lord of the universe, will mount His swift white horse Devadatta and, sword in hand, travel over the earth exhibiting His eight mystic opulences and eight special qualities of Godhead. Displaying His unequaled effulgence and riding with great speed, He will kill by the millions those thieves who have dared dress as kings."</p>
<p><strong>THE ACTIVITIES OF LORD KALKI</strong></p>
<p>We should make note here that, as the Vedic literature explains, when the Supreme kills anyone, that person is immediately spiritually purified by His touch and because the person is focused on the Supreme Being while leaving his body. Thus, that person attains the same destination as those yogis who spend years steadying the mind in order to meditate and leave their bodies while focused on the Supreme. So being killed by the Supreme is a great advantage for those of a demoniac mentality who would otherwise enter lower realms of existence or even the hellish planets in their next lives. </p>
<p>The Vishnu Purana (Book Four, Chapter 24) continues to explain Lord Kalki's activities: "By His irresistible might he will destroy all the mlecchas and thieves, and all whose minds are devoted to iniquity. He will reestablish righteousness upon earth, and the minds of those who live at the end of the Kali age shall be awakened, and shall be as clear as crystal. The men who are thus changed by virtue of that peculiar time shall be as the seeds of human beings, and shall give birth to a race who will follow the laws of the Krita age [Satya-yuga], the age of purity. As it is said, 'When the sun and moon, and the lunar asterism Tishya, and the planet Jupiter, are in one mansion, the Krita age shall return.'" The Agni Purana (16.10) also relates that Hari, after giving up the form of Kalki, will go to heaven. Then the Krita or Satya-yuga will return as before. </p>
<p>Additional information that can help us understand the activities of the next coming of God is found in the Linga Purana (40.50-92), the Brahmanda Purana (1.2.31.76-106 & 2.3.73.104-126), and the Vayu Purana (58.75-110). In these texts we find descriptions of Lord Kalki as He will appear in the future and also as how He appeared in previous incarnations as Pramiti in this time period known as the Svayambhuva Manvantara. These texts tell us that as Kali-yuga comes to a close, and after the death of Bhrigu (or in order to slay the Bhrigus), Kalki (Pramiti) took birth in the Lunar dynasty of Manu. He will wander over the planet without being seen by any living being. Then he will start His campaign in His thirty-second year and roam the earth for twenty years. He will take with Him a big army of horses, chariots, and elephants, surrounded by hundreds and thousands of spiritually purified brahmanas armed with weapons. [Being brahmanas, these weapons may be brahminical weapons that are activated by mantras, such as the powerful brahmastra rather than base weapons of combat such as knives, swords, and spears, or even guns and ordinary explosives.] Though they may try to do battle with Him, He will kill all of the heretics [and false prophets] and wicked, mleccha kings.</p>
<p>In a previous incarnation He killed the Udicyas (Northerners), Madhya Deshyas (residents of the middle lands), Purvatiyas (mountain dwellers), Pracyas (Easterners), Praticyas (Westerners), Dakshinatyas (of Southern India), the Simhalas (Sri Lankans), Pahlavas (the fair-skinned nomadic tribes of the Caucasus mountains), Yadavas, Tusharas (people of the area of Mandhata, India, or present day Tukharistan), Cinas (Chinese), Shulikas, Khashas, and different tribes of the Kiratas (aboriginal tribes living in north-eastern India and Nepal) and Vrishalas. </p>
<p>No one could stop Him as He wielded His discus and killed all the barbarians. When He was finished He rested in the middle land between the Ganges and Yamuna with His ministers and followers. He allowed only a few people to remain, scattered over the planet. These would be as seeds for the next generations that would follow in the next Satya-yuga. Thereafter, when Lord Kalki has made way for the next age of Satya-yuga, and delivered the earth and whatever is left of civilization from the effects of Kali-yuga, He will go back to His eternal abode along with His army. </p>
<p>Continuing with the description of Lord Kalki as described in the Linga, Brahmanda, and Vayu Puranas, they explain that after Lord Kalki returns to His eternal abode, when those subjects surviving at the end of Kali-yuga are enlightened, the yuga changes overnight. Then the minds of all people will become enlightened, and with inevitable force Krita or Satya-yuga sets in. People will then realize the soul, and acquire piety, devotion, tranquility, and clear consciousness. Then those Siddhas [the enlightened and perfected living beings who had remained invisible on a higher dimension through the end of the age of Kali] return to the earthly dimension and again are clearly visible. They establish themselves with the return of the Saptarishis, the seven sages, who instruct everyone about spiritual life, Vedic knowledge, and the progressive organization of society for a peaceful and fulfilling existence. Then again people flourish and perform the sacred rites, and the sages will remain in authority to continue the advancement of the new Satya-yuga. </p>
</blockquote>
<p>Sources:</p>
<ol>
<li><a href="https://www.yoga-philosophy.com/eng/bookindex.htm" rel="nofollow noreferrer">The Philosophy Of Understanding The Supreme by Urdhvaga das</a>
<ul>
<li><a href="https://www.yoga-philosophy.com/eng/kalki.htm" rel="nofollow noreferrer">The Appearance of Kalki Avatar</a></li>
</ul></li>
<li><a href="https://www.stephen-knapp.com/kalki_the_next_avatar_of_God.htm" rel="nofollow noreferrer">Kalki: The Next Avatar of God and the End of Kali-yuga by Stephen Knapp</a></li>
</ol>
|
|
<p>Lord Brahma is said to be the creator of Earth but what about other planets? Who created them?</p>
<p>I have heard that for every planet there is a creator like Brahma.</p>
<p>I have also seen an incident in Shri Krishna when Lord Brahma feels that no one is more powerful than him and abducts friends of Shri Krishna (<em>in child hood</em>).</p>
<p>Then as a lesson, Shri Krishna summons all Brahmas (<em>creator of other planets</em>) to teach a lesson to Lord Brahma that he is not the only one creator</p>
<p>Is there any explanation about this?</p>
<p>PS: The story resembles in this
<a href="http://www.kasarabada.org/bhagavatam%2015.html" rel="nofollow noreferrer"><strong>link</strong></a> but this did not mention about the other Brahmas.</p>
| 9329 | 593 | 27 | 2 | 593 | 22 | Are there other Brahmas and universes? | 6 | 9329 | <p><a href="http://sacred-texts.com/hin/db/bk03ch03.htm" rel="noreferrer"><strong>Chapter III On seeing the Devî</strong></a> <strong>of Devi Bhagavatam</strong> says, there are multiple Brahmas, multiple Vishnus and multiple Rudras.</p>
<p>After killing Dânavas Madhu Kaitabha, three deities got into a beautiful Vimana sent by Devi Bhagavathi. They saw multiple Satyaloka, multiple Vishnuloka and multiple Kailasa.</p>
<p>Brahma said this to his son Narada,</p>
<blockquote>
<p>Then the car, where we were situated, began to get up high in the sky,
and in the twinkling of an eye, we reached Brahmâ loka, that is
saluted by all the Devas. <strong>There S'ambhu and Kes'ava were greatly
bewildered to see Brahmâ of that place</strong>. In the council hall of Brahmâ,
the Vedas with their Angas, the serpents, hills, oceans and rivers
were seen. Seeing all these, Visnu and Mahes'vara asked me :-- <strong>“O
Four-faced one! Who is this eternal Brahmâ?</strong> I replied :-- I do not
know who is this Brahmâ? Who am I? and who is He? why has this error
come over me? You, too, also are gods so you can better ponder over
it.” Next our car, going with the swiftness of mind went, in the
twinkling of an eye, to the beautiful all auspicious Kailâs'a mountain
surrounded by bliss-giving Yaksas. It was beautified by the Mandâra
garden, resonated by the sweet cooings of S'ukas and cuckoos and the
sweet sounds of lutes and small drums and tabors. <strong>When we reached
there we saw the five faced, three-eyed Bhagavân S'ashi S'ekhara, with
ten hands, wearing tiger skin, and the upper garment of the elephant
skin</strong>. He was then, getting out of his abode, riding on a bull. His two
sons, the great heroes, Ganes'a and Kârtikeya, beautifully adorned,
were attending Him as His body guards. Nandi and all other hosts were
following Him, chanting victories to Him. O Muni Narâda! we were
greatly wondered to see another S'ankara, surrounded by the Matrikâs.
So much so, that perplexed with doubts, I sat down there. Next our
aeroplane went on with the force of wind; and in an instant reached
the abode of Vaikuntha, the amusement court of Laksmî. O Sûta! There
at Vaikuntha, <strong>we saw a wonderful manifestation of power. Our companion
Visnu was greatly surprised to see that excellent city. We saw there
four-armed Visnu, of the colour of Âtasi flower, wearing yellow
garments, adorned with divine ornaments sitting on Garuda</strong>. Laksmî Devî
is fanning wonderful chowry to Him. Struck with wonder at the sight of
the eternal Visnu, we took our seat on the car and looked at one
another's face.</p>
</blockquote>
<p>Besides this, "<strong>Concept of multiple Brahmandas</strong>" is described in <a href="http://www.hinduscriptures.in/Content/Articles/PDFs/25324/44f_chapter_10_1.pdf" rel="noreferrer">Chapter 10 "Shiva Swallowing Poison" of Skanda Purana</a> (Pg- 78).</p>
<p>This chapter says</p>
<blockquote>
<p>He (Ganesha) saw crores of spherical Cosmic Eggs like so many atoms.
They were getting merged and dissolved in Mahesha who was in linga
form.</p>
</blockquote>
|
|
<p>None of the persons I have read about from the Vedic scriptures have surnames. Instead they have <strong>patronymics</strong> and <strong>matronymics</strong> e.g. "<em>bhārata</em>", "<em>pārtha</em>", "<em>vēyāsakī</em>", "<em>raghunandana</em>", "<em>jāhnavī</em>" etc. One Indian friend of mine said that his surname "<em>Chander</em>" was created by manipulating the proper name, but he is not living in India.</p>
<p>Most western countries have the custom of inherited surnames. But how is it in India? Do Indian passports even have a field for the surname? If yes, what is the surname originally derived from?</p>
| 607 | 604 | 9 | 2 | 604 | 7 | Do Indians have real surnames? | 3 | 607 | <p>The practice amongst Hindus in modern India varies. Indian Passports are standard with First Name and Last Name fields.</p>
<p>In <strong>North India</strong>, for many people surnames have been standard for generations and are dependant on caste and family group. Some family groups may have multiple interchangeable surnames available to them, so that a child of someone called <em>X LastName1</em>, may choose to call themselves <em>Y LastName2</em>, where both <em>LastName1</em> and <em>LastName2</em> are indicative of the same family group. </p>
<p>These names can be derived from traditional job of the family, or the name of person the family is supposed to be descended from, or some feat performed by the celebrated ancestor or the place the person's ancestors are supposed to be from.</p>
<p>In many cases, for example in rural India, or among the lower social strata, or just generally where this historic information may not be available to the family, or because the person in question wants to change their surname for any reason - generic Last Names like <strong>Kumar</strong>, <strong>Singh</strong> (can be used by any gender) or <strong>Kumari</strong> (female LN, usually used by unmarried women/girls) and <strong>Devi</strong> (female LN, usually used by married/older women).</p>
<p>In the South Indian state of <strong>Tamil Nadu</strong>, there is no practice of surname - instead father's name is used (uncommonly mother's name for some girls, and after marriage husband's name). In countries outside of India with significant Tamil minorities this is implemented as male_person's_name S/O father's_name or female_person's_name D/O father's_name in official documents.</p>
<p>In <strong>Karnataka</strong>, also in South India, surnames are present - they may include some element of 'place of origin' and a patronymic as an 'extra' name. <strong>Keralite</strong> Hindus seem to have the tradition of using caste name as surname.</p>
<p>As for the people in Vedic literature not having surnames, well, surnames all over the world are a fairly recent innovation! People in ancient lit all over the world rarely seem to have them. Case in point, the Arthurian legends, Norse sagas etc. In fact in many countries, using patronymics as the Last Name is still a common tradition. :)</p>
|
|
<p>When a baby is born in Hindu family the very first thing they do is prepare a <em>Kundali</em> of that child.</p>
<p>In that Kundali they draw a chart like</p>
<p><img src="https://i.stack.imgur.com/vKpJn.jpg" alt="Kundali" /></p>
<p>From this Kundali the future of that guy is predicted. It is also used
to match with the Kundali of the other person before a couple decides to marry.</p>
<p>So what is the main significance of this Kundali in our life? and in what ways does it affects us?</p>
| 643 | 642 | 15 | 2 | 642 | 7 | What is the significance of Kundali in Hindu Family | 5 | 643 | <p>Kundali is the Hindi for what we call 'Horoscope' in English. It is a pretty widely used thing in astrology. It is based on the fact that heavenly bodies and their positions at the time of an event effects how the event goes on.</p>
<p>So in the case of the birth of a child, we record when he/she is born, at what place and other details. Astrologers, then on the basis of position of prominent stars, 7 planets, Sun and the Moon about that time create a chart, similar to the pic you posted (number of charts is not limited to 1).</p>
<p>The numbers in the various sections indicate the position of different heavenly bodies. By position, I don't mean position in space, but position corresponding to a specific house in the Kundali (which ultimately depends on some calculations based on the time and spatial position)...</p>
<p>Not only on the birth of someone, but astrologers also use the Horoscope calculation in numerous other events. When sacred rituals take place, we try to do them in specific time spans called <em>Shubh Mahurats</em> which are considered good. These time spans are predicted the same way Horoscopes are calculated, but in some different context.</p>
<p><em>Shubh Mahuratas</em> are calculated/predicted for most things like marriages, ring-ceremony, baby-showers etc.</p>
<p>Nowadays, you can encounter that people first concern Astrologers for these time spans and request doctors to have their babies delivered near that <em>Shubh Mahurat</em> so that life of the baby be good. (<em>I know this is a bit weird, but it does happen, somewhat rarely though!</em>)</p>
<hr>
<p>There are total 12 houses<sup>1</sup> in all. Each house can accommodate a heavenly body.</p>
<p>Each house also corresponds to specific areas of life. The first house, for example signifies life, longevity, self, health, nature and appearance of native; Complexion, vitality, sorrows, gains and profits to younger brothers and his friends. It governs head and face.</p>
<p>The heavenly body present in the house signifies how the person's life will go on in that area. These heavenly bodies keep changing their positions with time; thus, your daily horoscope changes. The change depends on which <em>graha</em> comes in.</p>
<p>Further detailed horoscope information for a particular person can be calculated for specific transits by astrologers, when given birth details.
This is done by seeing the most initial <em>graha</em> which was present in the house. Then, we calculate which <em>graha</em> will be more <em>strong</em>. If a strong (and good) <em>graha</em> comes in, life in that area will be good and vice versa.</p>
<p><sub>1. <a href="http://www.kpjyotish.com/Astrology_basics.htm" rel="nofollow">Reference - Astrology Basics</a> See this link for more details on houses.</sub></p>
|
|
<p>Most of us are aware of the children of Shiva and Parvati ⇒ Kartikeya, Ganesh and many others.</p>
<p>I have never come across the children of Vishnu and Lakshmi.</p>
<p>Lastly, I am aware of the avatars of Vishnu and Lakshmi who had children, e.g.</p>
<ul>
<li>Ram―Sita ⇒ Lava & Kusha</li>
<li>Krishna―Rukmani ⇒ Pradyumna</li>
</ul>
<p>Who are the children of Vishnu and Lakshmi? Can anyone let me know what the puranas say?</p>
| 868 | 646 | 44 | 2 | 646 | 24 | Who are the children of Vishnu and Lakshmi? | 5 | 868 | <p>As far as I know, the only time that children of Lakshmi are mentioned in Hindu scriptures is in verses 11 - 12 of the <a href="http://www.stephen-knapp.com/prayers_to_goddess_lakshmi.htm">Sri Suktam</a>, a hymn from the <a href="http://en.wikipedia.org/wiki/Khilani">Khilani</a> (apocrypha or later portions) of the Rig Veda:</p>
<blockquote>
<p>We are the progeny of our forefather, Sage Kardama, who is one of the sons of Goddess Lakshmi. We invoke that Sage Kardama to install in his family the Universal Mother, Mahalakshmi, who is decked with the garland of lotuses. So be it. We invoke another son of Lakshmi named Chikleeta. May he dwell in our home and may his mother, Mahalakshmi, dwell in our family.</p>
</blockquote>
<p>There's almost no information known beyond that. The sage Kardama is usually thought of as a son of Brahma, born from Brahma's shadow, as mentioned in <a href="http://vedabase.com/en/sb/3/12/27">this verse</a> of the Srimad Bhagavatam. The only other connection between Lakshmi and Kardama is a story about how when Lakshmi emerged out of the churning of the ocean, she took sage Kardama as her adopted <em>father</em>, not son, as a reward for his Tapasya. And I don't think Chiklita is mentioned in any other scriptures.</p>
<p>The meanings of the names Kardama and Chiklita both refer to moist or wet things, so that might also be related to Lakshmi's emergence from the churning of the ocean,</p>
<p>One more thing that you may want to know is that Kardama and Chilkita are apparently two of the seers of the verses in the Sri Suktam, according to <a href="http://www.kamakotimandali.com/srividya/srisukta.html">this webpage</a>:</p>
<blockquote>
<p>If we consider the entire Sukta as a whole, then the Rishis are: Each mantra of this Sukta has a different Rishi (seer), Chandas (metre), Devi (deity) and Viniyoga (ritual application). Ananda, Chikleeta, Kardama, Shreeda and Indira, who are said to be the sons of goddess Lakshmi.</p>
</blockquote>
<p>But I'm not sure whether the claim that these are all sons of Lakshmi has any scriptural basis.</p>
<p>EDIT: <a href="http://gdurl.com/2-Uk">This excerpt</a> from the Vayu Purana lists two named more sons of Vishnu and Lakshmi, "Bala (Strength) and Utsaha (Energy)". And it also says the drivers of vimanas were born to her as "mental sons", and that she had two daughters, Ayati and Niyati, who became daughters-in-law of Brighu (who is Lakshmi's adopted father!).</p>
|
|
<p>If you do not light a lamp while doing a prayer and reciting any mantras. But it is necessary to burn an incense stick. This is practised by Buddhist too. Why do we need to do so?</p>
| 653 | 650 | 13 | 2 | 650 | 13 | Why is it necessary to burn incense stick while praying? | 5 | 653 | <p>It is not completely necessary to burn incense sticks while praying. It has just become a traditionally followed practice. <strong>What is necessary is to create an environment of sweet fragrance and aroma made out of pure material (like natural products).</strong> Because that purifies the air and it helps higher beings and ethereal beings to roam there if you are calling them. It is because <em>prāna</em> (life air) is the food for all beings starting from animals to gods:</p>
<blockquote>
<p><em>prāṇaṃ devā anu prāṇanti manuṣyāḥ paśavaśca ye prāṇo hi bhūtānāmāyuḥ tasmātsarvāyuṣamucyate</em> [Tait Up - 2.3] </p>
<p><strong>Meaning</strong><br>
The gods live on breath, also men and animals. <em>Prāna</em> certainly is
the life of all beings. Therefore <em>prāna</em> is called life of all.</p>
</blockquote>
<p>As <em>prāṇa</em> acts as the food for the <em>jivātmā</em>, using incense sticks, <em>dhupa</em>, etc. through the aromatic air food is offered to them in various worships, <em>puja</em> and rituals. So it's not completely necessary to burn incense sticks while praying unless some god or higher being is going to come there in a subtle form. But anyway, burning incense stick is a good practice as it will at the least make the place of worship pleasant.</p>
|
|
<p>Semitic religions such as Islam and Christianity consider masturbation to be a sin. What about Hinduism? Please give some authentic quotes for the answers.</p>
| 3760 | 697 | 50 | 2 | 697 | 41 | What does Hinduism say about masturbation? | 5 | 3760 | <p>A glass can be looked on as half empty or half full. I think it is best to rephrase this question by asking instead - What does Hinduism say about continence (self constraint in sexual matters)?</p>
<p>Swami Nikhilananda in <a href="https://archive.org/details/moralprincipleso0000ansh/page/615/mode/2up" rel="noreferrer">his writings on Hindu ethics</a> says:</p>
<blockquote>
<p>Besides the objective duties based on the castes and stages of life, there are laid down the common duties of men, the sadharanadharma, which are the foundation of the moral life. Manu, the lawgiver, enumerates these common duties as follows: steadfastness (dhairya), forgiveness (kshama), <strong>good conduct (dama)</strong>, avoidance of theft (chauryabhava), <strong>control of the senses (indriyanigraha)</strong>, wisdom (dhi), learning (vidya), truthfulness (satya) and absense of anger (akrodha)...the aim of Hindu ethics is to enable a man ultimately to conquer his lower self and attain freedom from passion, desire, and attachment.</p>
<p>All Hindu philosophers regardless of their conceptions of the supreme end of man, admit the empirical reality of the individual, endowed with volition, desire, will, conscience or consciousness of duty, emotion, etc. The goal of Hindu ethics is to train these faculties in such a way that they shall lead the individual to the realization of Moksha, or Liberation. Therefore all the schools of philosophy have described the virtues and their opposites in detail. <strong>It is expected of the moral agent that he should follow the former and shun the latter</strong>. We propose to discuss the virtues and their opposites according to the classification of Nyaya and of Patanjali's system.</p>
<p>Vatsyayana, in his commentary on the Nyaya aphorisms, classifies will as impious (papatmika) and auspicious (subha). The impious will leads to unrighteousness (adharma), and the auspicious will, to righteousness (dharma). Righteousness, it is necessary to add, is conductive to the Highest Good, whereas unrighteousness produces evil. The purpose of ethics is to subdue the impious and to manifest the righteous will."</p>
<p>Unrighteousness may take three forms, namely, physical, verbal, and mental, depending upon the condition of its functioning. Physical unrighteousness manifests itself as cruelty (himsa), theft (steya), and <strong>sexual perversion (pratisiddha maithuna)</strong>; verbal unrighteousness, as falsehood (mithya), rudeness (katukti), insinuation (suchana), and gossip (asambaddha); mental unrighteousness, as ill-will (paradroha), covetousness (paradravyabhipsa), and irreverance (nastikya)."</p>
<p>Patanjali...describes the virtues that must be cultivated...chastity or continence...</p>
<p>The practice of continence, highly extolled by all the philosophers and mystics of India, implies, besides the literal meaning of the vow, <strong>abstention from lewdness in thought</strong>, speech, and <strong>action through any of the sense-organs</strong>. Through the practice of this virtue, one develops the capacity for subtle spiritual perception.</p>
</blockquote>
|
End of preview. Expand
in Data Studio
License
License: https://creativecommons.org/licenses/by-sa/4.0/
This analysis includes content from the Stack Exchange Network.
The original question can be found at https://hinduism.stackexchange.com/.
The content was authored by multiple Users and is licensed under CC BY-SA 4.0.
- Downloads last month
- 60
Size of downloaded dataset files:
4.52 MB
Size of the auto-converted Parquet files:
2.31 MB
Number of rows:
918
Models trained or fine-tuned on alberto98fx/hinduism-stackexchange