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Thread: God in Hindu Dharma

  1. #21
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    Re: God in Hindu Dharma

    Namaste.

    I thought I would just post a few of my favourite pictures of Lord Krishna.


    Oh my old days of comparing my 5 senses to those Horses there...


    Faith can move mountains - with a little finger, mind you.

    http://api.ning.com/files/CTSaqOnwP5...737&height=552

    Yeah, there He is. I caught Him!

    Jai Sri Krishna.

  2. #22

    Re: God in Hindu Dharma

    Nice pictures, Necromancer. Both HRshikesh (in picture 1) and GiridhAri (in picture 2) are ~ ~
    || Shri KRshNArpaNamastu ||

  3. #23

    Re: God in Hindu Dharma

    Quote Originally Posted by smaranam View Post
    sarva-devaika-sharaNam, sarva-devaika-daivatam
    samasta-deva kavacham, sarva-deva-shikhAmaNi
    I find this ~ ~
    || Shri KRshNArpaNamastu ||

  4. #24

    Re: God in Hindu Dharma

    Quote Originally Posted by smaranam View Post
    praNAm

    This is GOD IN HINDU DHARMA

    om namo bhagavate vAsudevAya ~
    Namaste

    If this is God in Hindu Dharma, then wow! It makes one wonder, if the devas look like obviously realized beings to you, if not Parameshwar, and if you see Parameshwar-BhagavAn when you look into their eyes, where is the question of any secondary consciousness such as the jiva of a deva?

    If you don't see the Supreme Lord or Supreme Bramhan there but just one specific deva, then I have no more questions. However, if you do, then
    would you say that

    a) the jiva of the deva has temporarily stepped aside just because you-the-devotee wants to see the Supreme Lord

    b) the Supreme Lord is here in the concrete form that a group wants to see but is really just Him, the transcendental, sacchidAnanda Dearest suRhut (friend)

    c) the Supreme ParaBramhan is one thing to you and He reveals Himself to you as you have known and experienced Him, and as something else (more conventional) to others. i.e. there is really no 'anya' when it comes to devatas, it is just that the same ParaBramhan Parameshwar reveals and hides elements of Himself per devotee, place, occasion. This is what the various forms are, even if each seems to play a very specific role.

    d) you are a jnAni and it is already too late to participate in the game. So Parameshwar gives up and surrenders into *your* arms. Yes, you heard that right. *He* gives up and *He* surrenders into your arms.

    I would go with c and d, and to some extent b. If the jiva of the deva (if at all it exists) can step aside, it means the deva is none other than Bramhan. i.e. Bramhan took the form of this deva. Therefore I do not choose a) any more.

    It was all very mystical in a way. For the first time two mock-pillars with translucent curtains tied neatly made the VaikuNTha-like entrance to where GaNesh sat - wearing yellow pitAmbar, not red, wearing a vaijayanti haar. I failed to see two deities there, sorry. Just ONE. THE ONE...

    BG 4.11 ye yathā māṁ prapadyante
    tāṁs tathaiva bhajāmy aham
    mama vartmānuvartante
    manuṣyāḥ pārtha sarvaśaḥ



    As all surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā.

    _/\_
    Last edited by smaranam; 23 September 2013 at 06:58 AM.
    || Shri KRshNArpaNamastu ||

  5. #25

    Re: God in Hindu Dharma

    Quote Originally Posted by smaranam View Post
    c) the Supreme ParaBramhan is one thing to you and He reveals Himself to you as you have known and experienced Him, and as something else (more conventional) to others i.e. there is really no 'anya' when it comes to devatas, it is just that the same ParaBramhan Parameshwar reveals and hides elements of Himself per devotee, place, occasion. This is what the various forms are, even if each seems to play a very specific role.
    What I mean is, if you are in front of say HanumAn (mAruti), and tell yourself "this is HanumAnji, a pure devotee, our guru and the protector that KRshNa sent for me in His absence"
    then He will be HanumAn to you and if you are a lady, He will say "mAte..." if you are a man He will say "bandhu..."
    However, if you challenge Him, will the rAm-sevak step aside?

    If you are in the temple of SadAshiva (the vigraha not shiv-linga), and sadAshiva is an intimate friend of KRshNa to you, then you look at Him as just that, and He will not interfere.
    However, say you are at home and not a temple, and expected to see KRshNa in meditation but see this sadAshiva when you had never dreamt of Him ever, He could very well fool you that they are two forms of the same - that this form is [one of] the answer(s) to "more about" that form.
    Later on, your consciousness changes and you do not take that without a grain of salt and he will say, fine. Will not disturb your consciousness again.

    This is what KRshNa and the scriptures repeatedly call "pRthak pRthak bhAv" (Gita and Bhagvatam say the consciousness that sees the same sacchidAnanda is sAttvic, that sees pRthak pRthak - different beings, is rAjasic, and that sees the opposite of what reality is as tAmasic.
    || Shri KRshNArpaNamastu ||

  6. #26

    Re: God in Hindu Dharma

    Quote Originally Posted by smaranam View Post
    This is what KRshNa and the scriptures repeatedly call "pRthak pRthak bhAv" (Gita and Bhagvatam say the consciousness that sees the same sacchidAnanda is sAttvic, that sees pRthak pRthak - different beings, is rAjasic, and that sees the opposite of what reality is as tAmasic.
    Bg 18.20 — That knowledge by which one undivided spiritual nature is seen in all living entities, though they are divided into innumerable forms, you should understand to be in the mode of goodness.
    Bg 18.21 — That knowledge by which one sees that in every different body there is a different type of living entity you should understand to be in the mode of passion.
    Bg 18.22 — And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.

    SB 11.25.24 — Absolute knowledge is in the mode of goodness, knowledge based on duality is in the mode of passion, and foolish, materialistic knowledge is in the mode of ignorance. Knowledge based upon Me, however, is understood to be transcendental.
    || Shri KRshNArpaNamastu ||

  7. #27
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    Re: God in Hindu Dharma

    Hear this beautiful renditon of the Hare Krishna mantra by Krishna Das, and drown in bliss.
    http://m.youtube.com/watch?v=7WpdSh8...%3D7WpdSh8VYd4

    Jai Shri Krishna!
    namastE astu bhagavan vishveshvarAya mahAdevAya tryaMbakAya|
    tripurAntakAya trikAgnikAlAya kAlAgnirudrAya nIlakaNThAya mRtyuJNjayAya sarveshvarAya sadAshivAya shrIman mAhAdevAya ||

    Om shrImAtrE namah

    sarvam shrI umA-mahEshwara parabrahmArpaNamastu


    A Shaivite library
    http://www.scribd.com/HinduismLibrary

  8. #28
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  9. #29

    Re: God in Hindu Dharma

    || om namo bhagavate vAsudevAya ||

    vasudeva sutam devam kauMsa chANura mardanam
    devaki paramAnandam kRshNam vande jagat gurum ||

    praNAm

    Bramhan - God in Hindu Dharma.
    (A request: Please put aside any notions of dvaita or advaita or achintya bhed-abheda or refutations thereof you may have while reading this)

    Bramhan is experienced as thought waves manifested as a result of intervention by the higher One - Bramhan, that happens to be within you.

    Bramhan reveals Himself to oneself. Self reveals Itself to whom it chooses. To whom? To an individual mind, but actually to the owner of that individual mind. The owner of the individual mind is AtmA within.

    The sleeping purusha is woken up by the uttam purusha (Purushottam). Ever since then they are friends, dearest to each other
    and share one AtmA. Only the sleeping purusha (prakRti entangled) did not know. The uttam purusha always knew and always loved and was always the dearest friend (surhUt).

    How does Bramhan manifest (or reflect) in the mind?
    As
    1. nAma - holy name,
    2. rUpa - transcendental form, either moving or stationary,
    3. daivI (nirguN) guNa - transcendental qualities radiating from -
    a) Bramhan's sAkshAt (experienced) behaviour
    b) Bramhan's descriptions and activities in scripture

    4. leelA - pastimes that
    a) Bramhan chooses to have with the friend
    b) are given in scriptures as historical narrations

    5. concepts and ideas of pure goodness from a) experience b) scripture

    At last the sleeper purusha says "I am He" in substance, or relation.
    However, two things can happen:

    1. They remain friends: I just want You, to serve and stay at Your Lotus Feet. tathAstU.
    2. The sleeper purusha drinks in the source of those thought waves, interactions, presentations, simplifications that Bramhan made for him.

    The One that 'used' these media-tools to get in touch with 'me'... who and how is He?
    He is ~ ~
    From ~ ~ came divine sound, divine name
    From ~ ~ came divine rUpa, so divine, but that which I can relate to, appreciate, find beautiful,
    From ~ ~ came divine nature, divine qualities, divine personality,

    So does ~ ~ turn into a different abracadabra each time? No, not so loose. There are divine standards.
    Yes, there is the 'yo ye mAm prapadyante...' (Bh Gita) "I reciprocate as (in the manner which) people surrender to Me"
    That is the radius of flexibility. However, just because A likes wine and B doesn't, ~ ~ becomes a wine-drinker to A but not to B?
    Even so which of these is original Bhagavan? The one not drinking wine
    Why? Because wine-drinking is wrapped in guNa.
    So what is good or better? sattva is better than raajas and taamas
    (again even if Bhagvan comes in a winedrinking rupa, He is untouched by the wine-drinking, He is doing it just for you).

    Therefore BhagvAn is Brahman as vishuddha-sattva - 100% pure sattva with no rAjas or tAmas. Not to be taken lightly. No being born due to karma can be made of 100% shuddha sattva. There will always be rAjas and tAmas. Try staying awake all night for a month without going crazy. Can't? Then tAmas is present. See what I mean?

    Also Bhagvan or Bramhan is not our servant or baby-sitter.
    Why should ~ ~ reflect in our medium as per our whim ?
    He has standard divine ingredients _ if you do not want them all then He blocks some
    but then He is not in the original rupa for you
    (hint: Black = absorbs all colours and absense of colour)

    so Bramhan is ~ ~
    nama rupa guna leela personality of Bramhan (bhagvan) is ~ ~ churned in the most perfect way to make the sweetest, most perfect, most ideal butter. Yet it can have flavours...

    So does the churning happen each time or is there eternally ready butter ?
    How does it matter? Also, do we really think Bramhan would be so silly to churn from scratch, all over again, each time?

    It is like those frozen cookie-doughs. You just take the dough and bake the cookies.
    You don't start with ~ ~
    That is what Bramhan happens to be - He is ever-present as BhagavAn. The original cookie dough is eternally present.
    So we can say that ~ ~ is within the dough and dough is potentially within ~ ~ because no other external ingredient was needed to make the dough.
    It is eternally pre-made.
    There was never a time when either ~ ~ or the original cookie dough wasn't there.
    Both are eternal.
    The moment an external ingredient is needed, that is mAyA. Therefore, Bhagavan is Bramhan, and not mAyA.
    mAyA is ever-moving, restless, transient and illusiory. It perishes when ignorance dies. The perishable is the universe - made of external mithya (that which has no real truth-basis, depth of reality) ingredients.
    This cookie dough is not mithya it is the Deep Truth. That is the difference.

    Now the cookie dough does come in
    -- original
    -- with dark chocolate 80%
    -- with dark chocolate 70%
    -- with dark chocolate 60%
    -- with milk chocolate
    -- with strawberry, bananna, mango, lichi, or lime

    Those are the expansions of the original : Vibhinna-aMsha, bhagavad-Avesha, anya devatA etc.
    who play the role of devotees of the original as well as IshTa devatA to sections of jivas (e.g. ananta shesha, nityananda prabhu...)

    >>When baking, you put pistachios, almonds, coconut shreds, raisins, jimmies - garnish on the round pieces of cookie dough before
    putting it in the oven.
    >>Plus your container, oven type (infrared, microwave...) , temperature, other settings, all play a role in the outcome.
    >>Also, the cookie can be shaped square, round, oblong, oval, rectangular star, gingerbread man, like an amoeba...

    That is the variation in the reflecting medium - devotee. That is why we/devotees/artists come up with sooooo many different
    faces and features for KRshNa (or NArAyaNa or SadAshiva or Devi) in paintings sketches and vigraha.

    **If the reflecting medium is impure and dusty, one cannot see clearly, it is hazy... or you see just the Lotus Feet not face.

    **If the reflecting medium is too dusty, one cannot comprehend the knowledge fully.
    The pure sparkling sphaTika (crystal-clear) medium alone can "SEE" "Sense" comprehend feel know.

    Therefore, cheto darpaNa mArjanam. We have to clean the reflector/mirror and make it sparkle.

    EITHER
    Churn so perfectly so as to see clearly the complete deepest sweetest most perfect ~ ~butter~ ~
    OR
    shake off all the rain_droplets till ~ ~ alone remains


    _/\_

    ~ ~
    Last edited by smaranam; 16 November 2013 at 05:31 PM. Reason: various shapes of the cookies - additional parameter; bhagavan is untouched by the wine-drinking
    || Shri KRshNArpaNamastu ||

  10. #30
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    Re: God in Hindu Dharma

    This is Ekanda Anubhava! The Tattavas are not merging in to One but the realization of the Bhakta here is that, He, the Only capable one is appearing as the innermost of all! ( The Antrayami Tattva - and also as binna/Vibinna amsa). Such Bhakta will only see Lord in every person, and His energy in every jada! ( The Jada part is my understanding of "sama darshana" for a Prema Bhakta alone)

    Your post i believe is communicating that essence!

    Hare Krshna!

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