Is it because of Bhakti , which includes respect, love, gratitude, devotion? Or is it because of fear, considering God as the sole medium through which you can achieve things? I won't say the former doesn't involve fear. It's always Bhaya Bhakti Bahunanam. The difference is the presence of a condition. While in the former, you generally don't expect anything in return. It's just a form of expressing gratitude. While the latter would mean a condition, which when simply put means, "If I worship and show devotion, You will give me happiness."

Please forgive me for my lack of knowledge. The reason why this came to my mind is my surroundings where people just do pujas as an event for pleasing God. I won't say it's wrong, but I have seen less people who would worship God for expressing gratitude/love, which can be unconditional.

I have always been in this dilemma. People can worship for whatever reason as they please. But there are YouTube videos where people mention such such pujas for such such problems, and when we do such pujas, they guarantee 100% receipt of success/happiness. I mean, I can't imagine God having an ego where he will provide only if people worship, if that makes sense.

According to me, since the provider is God, the things and resources that we recklessly use is given my Him, then shouldn't we worship for the things He provided, rather than what is to be provided? Its still a conflicting issue in my mind as well, if I think it in other ways. If I pray for strength and the ability to withstand the problems in my life, then it's still selfish.

Again, just forgive me for any ignorance on my part. Religion and the concept of God are always touchy topics. What's your take on this?

I am born and raised in America in a non-religious and non-educated family. I've been deep in Hindu philosophy for the last three years and have read multiple translations of the Gita, Upanishads and Dhammapada. One thought that I haven't been able to shake is a connection between reincarnation and inheritance. Let me explain...

When you are reincarnated, you come back with vasanas from your previous life. Your caste is determined by your previous life.

Similarly, when you are born you have habits that you learn from your parents. Your caste is determined by your parents'. Your wealth is determined by your parents'. Your spiritual progression is determined by your parents'. Maybe inheritance isn't the right word but lineage is?

The entire structure of the Mahabarata and the way it approaches the idea of family and inheritance, in my mind, reinforces this parallel. The sins committed by your ancestors can hurt you just as much as those committed in past lives. What I'm surprised by is that I haven't read any commentary to this end.

Is this discussed anywhere? Am I projecting Western thought onto the text?

Thanks for reading.

I have a dog who always listens to me whenever I am chanting or reading any religious book. Is he also getting the punya coz mostly I dont read in my mind.

Some say the supreme one you worship feel closest to. So if I am closest to shree Ram then will my Isht will be ram or vishnu ??

What is the differences and commonality between deity Vishnu and his puranic counterpart, Vedic rudra and Shiva, lord Indra of Vedas with that if puranas and itihaas?

I wrote an essay sharing my thoughts on how dharma conceptually negates nihilism. This is my first published essay so any feedback/discussion is very welcome!

https://blog.tomat0.me/professormeans/an-answer-to-nihilists

I ask because I am struggling to answer the following questions:

If you're enlightened (in the case of jivanmukti) then your motivations for your actions have collapsed. Why do anything at all? If there is no "you" to compel any action? Specifically how does an enlightened person act?

Could a psychopath be enlightened? Could someone realise their true nature, and then commit what would traditionally be viewed as sin, but remain completely at peace and pure inside?

As I understand it, an enlightened individual would not harm another, since all is one so their conduct would be prosocial and peaceful. On the other hand, an enlightened individual can still "play their part" in the grand play of life, since not acting is impossible. Yet there is an apparent contradiction here: what if an enlightened psychopath "plays their part"?

I think the root of my issues is confusing neo-advaita with classical advaita vedanta.

Any guidance would be much appreciated 🙏

I consider myself agnostic hindu and although I am still learning about sanatan dharma I still have so many things I question. One is that all gods and goddesses are depicted and described as beautiful/handsome. There are scriptures which go into detail about their beauty. On the other hand all the demons/asuras and basically bad/evil creatures are depicted as ugly with details describing their ugliness. For example Alakshmi is the goddess of misfortune, laziness, poverty, jealousy all the negative attributes. While I’ve observed this over and over again, it makes me think that everything positive, pure and good is always associated with good looks. Everything that is essential dark and evil is associated with ugliness. So even when good looks has such value and importance in this ancient religion, of course people will form negative opinions about who they perceive to be ugly. Even the description of Alakshmi is described as “thin as a stick and tall, thick lips, beady eyes, big crooked nose, big face, rough hair). A lot of these are for example description of how I look even, and no matter what I cannot change these certain features. I don’t think I am such a horrible person but I have definitely been treated badly because of the way I look. If humans can bully people for their appearance then obviously good looks do matter and they always will. Good looks aren’t solely important as other good attributes matter as well, but I haven’t heard of a evil goddess described as beautiful looking or a good goddess described as ugly looking. When Alakshmi and Lakshmi emerged from Samudra manthan I find it interesting that Alakshmi is automatically the evil one and banished, she doesn’t even have a husband or anyone who cares about her. She was put into existence automatically as the evil one. Lakshmi Devi on the other hand is the complete opposite.

How can I learn and where can I get the information? How the Brahma, Vishnu & Mahesh got in existence? Who came first? Why we don’t talk about any Devi ji first?

Like cats are culturally significant in ancient Egypt and what dogs are to west

What kind of relationship did Hindus have with cows, elephants, snakes etc were dog pets a thing back then?

Is there any scripture saying that mantra japa in forest is better than japa inside home or temple ?

1. Who is the almighty Vishnu or Shiva or Devi? One has to understand the difference between portraying something as Almighty vs Discriminating against others. Why not? Such a description of "Almighty" can only be almighty because of the existence of other Non-Almighty entities to prove that. This is a very sick approach. Why? It's like a movie where a Hero can only be a Hero because of the villain. The worse the Villain the better the hero. This is the approach taken by many. All it takes to destroy such an approach is just to prove that hero cannot be a hero without a villain. Or a king is only a king because of the people in the kingdom. If the kingdom is empty then he is the king of what? Another question can be asked. If the same almighty God created these non-almighty demigods, then why is the religion not written like the western religions where there is absolutely no doubt who is who and who is not? Any are these non-almighty gods outside the one Almighty God or are they within/part of? If they are part of the Almighty got then that means this almighty god has parts that are non-almighty. It's like saying my body has some cells that are of a lesser and insignificant quality than the others, in scientific terms, it's called Cancer.

2. I heard seen their preachers insulting many gods as demigods and way below the god in which they have faith, even they insult devotees of others' beliefs harshly calling the term 'Mayavadi': One has to read and explore the Veda composed by over 300 Vedic Rishis. None of them played this hasty game. None of the Rishis said, my homage or Vedic Suktam is better than your Suktam. Or my Vedic Divinity is better than yours. Many CULT preachers operate on Headcount, meaning, they are good at marketing, and their headcount determines the validity of their faith and teachings. As the saying goes "Believers go in groups, seekers go alone". The three biggest things that anyone can do to destroy the Sanatana Culture are: 1. by distorting the credibility of the Guru and the magnificent beings born in this culture. 2. alter the Sanskrit text to one’s own desire. 3. create a hierarchy of Divinity and downplay them by calling them cheap names/designations.

What is an Authorized Sampradaya? The fact is there were over 1008 Vedic Śākhās whose lineage goes back to the Vedic Rishis and Brahmanas. Today only 14 Śākhās exist and only 6 of these families still continue this tradition. They are called Authentic. Got it!!! Now there is the Agamic tradition that comes from Tantra. Today both Agama and Nigama are mixed like water and concrete. Only hand full of these agamic schools exists and are very secluded and hidden from popularity. Go and sit with these 6 Śākhās, spend time with them, serve them, and learn from them. Learn grammar (Vyakaranam) and get initiated. Chant and learn for 14 years. Then tell us what abides with the Vedas and what is not. People reading printed books and translations and coming to social media and throwing up their textbook knowledge, writing articles with their 2cent analysis is not worth the paper, nor the battery power of their phones/tablets and computers.

Does Smartha say all divinities are the same? No, the Vedas themselves don’t say that, if so there was no need for so many divinities. Vedas explain various concepts of Rta, one cannot create a competition between them by putting them in a ring match and seeing who has more power and who wins. That only happens in Comic books and movies. Smartha operates on giving equal importance to all when homage is given but mandates one’s own kula-divam (Divinity/Rishi lineage of the family and ancestors) to be given the final importance. Do ask questions before making conclusions and criticisms. Good day P.S. Please ask questions before bashing and abusing this article.

The term "Kailash" would be the most prominent answer by many, yet "Kailash" is a metaphorical term (not fictional), meaning, figurative, but don't get offended yet. Yes, there is a significant and breathtaking mountain in Tibet called Kailash which has its own marvel and significance and is backed by scriptures. Even Vedas concur with the notion of Rudra's dwelling to be the mountains [RV5.41.11, TS4.5.5, VS3.61-63] and that Uma is the daughter of those mountains [KenUpa], hence the title Pārvatī (Parvata Raja Putri). But there is no physical proof of Kailash being a mere physical entity with a geographical point that GPS can take us, why? Then where does Śiva reside?

The very Shaivism and Advitam thesis associate creation to be superficial in nature. Yes, Prakṛti is a marvelous imposition by the eternal Maya of Śakti yet is not permanent. The Permanent aspect is always "Śiva" hence the term "SadaŚiva", So what does that really tell us?

Even Vedas confirm that He is “the resort/lord to all hymns/songs”, He is “the resort/lord of all yajñá/sacrifice”, and “He is bliss” [RV1.43] and that bliss is termed Śiva. This Śiva/Rudra is Viṣvarūpam (cosmic form), Pururūpam/Virūpam/Vahurūpa (multiform/multihued) [RV2.33.10,TS4.5.4,TA10.23.1] but in total contradiction, Rudra is Sūkṣma (सूक्ष्म), which means atomic and subtle [RV 7.46, TS 4.5.9, BUpa 3.9.4, SUpa 4.16]. So how can we fit that Śiva “the bliss” on a single mountain/location? However, Śankara being on Kailash, and various Rśis visiting Kailash, Śankara and Uma dancing on Kailash, and many more events are mentioned in prominent non-sectarian literature, so how is that possible, is that not contradicting?

Yes, it sounds contradicting, but no. Kailash is the destination marking the end of material life, it's a pleasure/bliss state of reality. A reality that is beyond the senses and superficial state of Physicality. This physicality as mentioned above is nothing by Śakti. But as long as we are in the play of this Śakti, we cant witness (Sakṣhi/Darshana) Śiva (bliss/ānanda). But when we reach the state of consciousness, we reach the reality of Kailash where one can witness Śiva and his Śakti seated next to him. Meaning the Veil of Maya is removed and we can now clearly witness the consciousness that is enveloped in Manas/Aham/Buddhi. But does this statement above backed by any scripture other than Sectarian literature?

Well, we already saw how the Vedas describe Rudra as being the indweller of all and the heart of all Devas [RV 7.46, TS 4.5, SUpa 3.7/3.2, Brūpa]. All possibilities and celestial dimensions that come into being is that Rudra [TA 10.24.42]. How when all possibilities arise in Him, how can He be fit on something or dwell in a specific geographic location?

Rudra is the pure, spontaneous self-experience which is the one consciousness that dwells in all substances. It is the seed of all seeds, He is Prana, He is Atman, it is the essence of this world appearance, it is the greatest of actions. It is the cause of all causes and it is the essence in all beings, though in fact it does not cause anything nor is it the concept of being, and therefore cannot be conceived. It is the awareness in all that is sentient, it knows itself as its own object, it is its own supreme object and it is aware of infinite diversity within itself. This infinite consciousness can be compared to the ultimate subatomic particle which yet hides within its heart the greatest of mountains. It encompasses the span of countless epochs, but it does not let go of a moment of time. It is subtler than the tip of a single strand of hair, yet it pervades the entire universe. No one has seen its limits or boundaries. ~Yoga Vaśiṣṭham 6.1.36 Swami Venkateshananda

Rśi Kasyapa said, ‘Rudra exists in the hearts of men. He destroys the bodies themselves in which he dwells as also the bodies of others. Rudra has been said to be like atmospheric visitations and his form is like that of the wind-gods. ~Mahabharata Itihasam, Shanti Parva, Pratap Chandra Roy
All that is (विश्वं) and all beings (भूतं) and all celestials dimensions (भुवनं) and all the wonders (चित्रं) all possibilities and diversities (बहुधा) all that is born/all happening/ all existence (जातं) all that has come into being (जायमानं) is that (यत् =is that Rudra) | Entirety is controlled (सर्वोह्येष) Rudra’s delight (रुद्रस्सन्महो) to him we surrender/salutations (नमो) so it be, said/concluded (अस्तु) ~Taittirīya Āraṇyaka 10.24.42

Yes, Śiva is the indweller of all and all possibilities arise and diminish into him, He is Prana and Atma (BrUpa), then who is this Śankara who is seated on Kailash with Uma, that state of reality (of consciousness) that is beyond physical and how this Veil of Maya be removed? This must be proved by literature that is not cherry-picked by Vedic hymns dedicated to Rudra, nor by Itihasas or other sectarian literature. Well, here is what Yoga Sutras have to say:

“The attainment of Dhyāna Avasta shows that the mind is getting ready for the last stage and the real practice of Yoga. Unless and until this condition is fulfilled the practice of Samādhi cannot be begun and the real secret of Yoga will remain hidden…. When the state of Dhyāna has been well established and the mind can hold the object of meditation without any distractions it is possible to know the object much more intimately than in ordinary thinking. How does the mind interfere with the realization of the very essence of the object? By interposing consciousness of itself between the reality hidden behind the object and the consciousness of the Yogi. It is this self-consciousness or subjectivity, pure and simple, which serves as a veil to keep it separated from the object and to hide the reality he (sadaka) is seeking…. Patanjali calls this disappearance of the mind’s awareness of itself is Svarūpa Sunyam iva. When self-awareness has disappeared, what is left in the mind? Only the object of meditation can remain this is the meaning of the phrase Arthamatra-Nirbhasam… In this Samādhi state there is complete freedom both from distractions and self-awareness and the object alone remains in the field of consciousness… A person that comes out of true Samādhi brings with him the transcendent knowledge, wisdom, peace, and strength of the inner life.” Patanjali Yoga Sutra Vibhuti Pada 1-5 by I.K Taimni.

So Kailash in our mind is in the state of ordinary thinking, and the true Kailash has to be known intimately via Yoga Samādhi. So only those Yogis/Rśis whose Veil that separates the consciousness is removed and the true Svarūpa Śūnyam is witnessed this is called Darshana, where one's own consciousness is its own Witness called Sakṣhi. And these Yogis are the ones who have given us the transcendental knowledge of States beyond the mind’s ordinary thinking. This state is where one can witness that Śiva with his Śakti seated beside him (together they are Śivā). And this state is not external but is the indweller of all and that indweller is Rudra.

So long story short: Currently Śivā resides within.

Sources : Link to Sukshma/Indweller

Link to Vishvarupam/Cosmi Form

Link to the residence of Rudras and their intro

When it comes to your journey in life what is the most beautiful thing you have learned?

It could be a verse, a quote that really sums it all up or hits you in a profound way, or an experience, everything is open :)

But what is that one thing that really stands out and you felt the most close to the divine in hearing or experiencing or learning it? :)

Hi i am seriously thinking about becoming hindu and i don’t know where to start. I need help ,I don’t how to pray or what books to read or what to wear.

Advaita Adi Shankarcharya argues that "there must be a conscious God who knows the merits and demerits which persons have earned by their actions, and who functions as an instrumental cause [a "judge and police-force" working for "the law"] in helping individuals reap their appropriate fruits."

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In Jain Dharma (agnostic/athiestic) "karmic consequences are unerringly certain and inescapable. No divine grace can save a person from experiencing them. Only the practice of austerities and self-control can modify or alleviate the consequences of karma. "

Athiestic Buddhism also argues similar theory of karma as Jain.

What are your are you're guys' opinions on these opposing theories in schools of Vedantaand Nastika?

I was wondering as I am asexual, am I still allowed to be hindu?

So I am interested in the topic of Hinduism and I’m keen to gather more information to expand my knowledge. I do have a couple of questions though which are of interest to me and/or I can’t really find an answer for.

1. I cannot exactly remember exactly where I read this, but someone somewhere mentioned there being different types of Hinduism and gave folk Hinduism as an example of one type. Is this information correct and if so what are the differences between the types?

2. What are the differences between Vedic Hinduism and Modern Hinduism? Apologies if I have used any incorrect terms there.

3. Is there anywhere I can read a copy of the Vedas in English? The only issues I have encountered regarding reading the Vedas are to do with translations and the sheer volume of information.

Apologies for my ignorance of the topic if I made any basic mistakes in my post. If you have any sources I could read/watch/ listen to regarding the basics of Hinduism or any of my questions then please let me know, any help would be greatly appreciated.

Thank you and have a great day ☺️

Hey all, what do you guys feel regarding deities and their specific days, such as Lakshmi on Fridays and Shiva on Mondays? Do you honor each deity on its specific day more than on other days? What about honoring deities on days aside from their specific days? What do you do in order to honor the deity on the day? I hope that I'm making sense.

What do you think should be the condition for one being a Hindu? I do not mean legally, I meant as a religious/philosophical system.
Do we have to accept the authority of the Vedas or any scripture?
Is there any core belief/practice that defines one as a Hindu?

My definition:- A belief in/knowledge of an unchanging, non-describable real 'spirit' or 'essence' to existence that cannot be known, but intuitively 'experienced', whether it is called Brahman, Paramatman, Shiva, Narayana, Devi, etc. because I feel all those who identify as Hindus agree to this irrespective of sampradaya, lifestyles, scriptures accepted, etc.
What are your thoughts on the same?

It must be evidently clear to all sensitive thinkers that the representations given in the various symbolisms are not as many different Deities, but they are vivid pen-portraits of the subjective Truth described in the Upanishadic lore. The student must have the subtle sensitivity of a poet, the ruthless intellect of a scientist, and the soft heart of the beloved, in order to enter into the enchanted realm of mysticism created by the poet-seer, Vyasa. To the crude intellect and its gross understanding, these may look ridiculous; but art can be fully appreciated only by hearts that have art in them. When we review the Puranas with at least a cursory knowledge of Vedanta, they cannot but strike us as extremely resonant with the clamouring echoes of the Upanishadic melody.

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Lord Shiva’s first son is described as the Supreme Leader (Vinayaka) or as the Leader of the “Ganas” (Ganapati), who attends upon and follows at all times Lord Shiva, or as the Lord of all Obstacles (Vighneswara). These names clearly show that He is a Master of all Circumstances and not even the divine forces can ever obstruct His path. Since He is thus the Lord of all obstacles, no Hindu ritual or auspicious act is ever undertaken without invoking Him. With His grace, it is believed that no undertaking can fail due to subjective or objective obstacles.

Ganapati is said to have two spouses, Buddhi (Intellect) and Siddhi (Achievement). Thus He is the Master of Knowledge and Achievement.

In this characterisation Shri Ganapati represents a possessor of Perfect Wisdom, and a Fully Realised Vedantin. Westerners are shocked to notice that Hindus revere a divine form which is so ridiculous and absurd. But the Elephant-Headed Lord of all difficulties in life indeed represents the highest and the best that have ever been given in our Scriptures.

To a Vedantic student, since his “path of knowledge” is essentially intellectual, he must have a great head to conceive and understand the logic of the Vedantic thought and, in fact, the truth of Vedanta can be comprehended only through listening to a teacher and, therefore, Sravana (listening) is the initial stage to be mastered by the new initiate. Therefore, Sri Ganapati has large ears representing continuous and intelligent listening to the teacher.

After “listening” (Sravana) to the truths of the Upanishads, the Vedantic student must independently “reflect” (manana) upon what he has heard, for which he needs a sensitive intelligence with ample sympathy to discover in himself sufficient accommodation for all living creatures in the universe.

His intellect must have such depth and width in order to embrace in his vision the entire world-of-plurality. Not only must he, in his visualization, embrace the whole cosmos, but he must have the subtle discriminative power (Viveka) in him to distinguish the changing, perishable, matter-vesture from the Eternal, Immutable, All-Pervading Consciousness, the Spirit. This discrimination is possible only when the intellect of the student has consciously cultivated this power to a large degree of perfection.

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The trunk, coming down the forehead of the elephant face, has got a peculiar efficiency and beats all achievements of man and his ingenuity in the mechanical and scientific world. Here is a “tool” which can at once uproot a tree or pick up a pin from the ground. The elephant can lift and pull heavy weights with his trunk and, at the same time, it is so sensitive at its tip that the same instrument can be employed by the elephant to pluck a blade of grass.

The mechanical instruments cannot have this range of adaptability. The spanner that is used for tightening the bolts of a gigantic wheel cannot be used to repair a lady’s watch. Like the elephant’s truck, the discriminative faculty of an evolved intellect should be perfect so that it can use its discrimination fully in the outer world for resolving gross problems, and at the same time, efficiently employ its discrimination in the subtle realms of the inner personality layers.

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The discriminative power in us can function only where there are two factors to discriminate between. These two factors are represented by the tusks of the elephant as the trunk is between them. Between good and evil, right and wrong, and all other dualities must we discriminate and come to our own judgements and conclusions in life. Sri Vinayaka is represented as having lost one of His tusks in a quarrel with Parasurama, a great disciple of Lord Shiva. This broken tusk indicates that a real Vedantic student of subjective experience is one who has gone beyond the pairs of opposites (dwandwaatita).

He has the widest mouth and the largest appetite. In Kubera’s palace, he cured Kubera’s vanity that in his riches he had become the ‘Treasurer of the Heavens’. When Kubera offered Him a dinner He ate up all the food prepared for the dinner. Thereafter, He started eating the utensils and then the decorative pandal, and still He was not satisfied. Then His father, Lord Shiva, approached Him and gave Him a handful of “puffed rice”. Eating this up he became satisfied.

The above story narrated in the Puranas, is very significant that a Man of Perfection has an endless appetite for life – he lives in the Consciousness and to him every experience, good or bad, is only a play of the infinite through him. Lord Shiva, the Teacher, alone can satisfy the hungers of such sincere students by giving them a handful of “roasted rice”, representing the “baked vasanas”, burnt in the Fire of Knowledge. When one’s vasanas are burnt up, the inordinate enthusiasm of experiencing life is also whetted. A Man of perfection must have a big belly to stomach peacefully, as it were, all the experience of life, auspicious and inauspicious.

When such a mastermind sits dangling his foot down, it is again significant, in the symbolism of the Puranas. Generally we move about in the world through the corridors of our experiences on our two feet, or the inner subtle body, the mind and the intellect. A Perfect Man of Wisdom has integrated them both to such an extent that they have become One in him – an intellect into which the mind has folded and has become completely subservient.

At such a great Yogi’s feet are the endless eatables of life-meaning, the enjoyable glories of physical existence. All powers come to serve him, the entire world of cosmic forces are, thereafter, his obedient servants, seeking their shelter at His feet; the whole world and its environment is waiting at His feet for His pleasure and command.

In the representation of Sri Vinayaka we always find a mouse sitting in the midst of the beautiful, fragrant ready-made food, but if you observe closely, you will find that the poor mouse is sitting looking up at the Lord, shivering with anticipation, but not daring to touch anything without His command. And now and then He allows the mouse to eat.

A mouse is a small little animal with tiny teeth, and yet, in a barn of grain a solitary mouse can bring disastrous losses by continuously gnawing and nibbling at the grain.

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Similarly, there is a “mouse” within each personality, which can eat away even a mountain of merit in it, and this mouse is the power of desire. The Man of Perfection is one who has so perfectly mastered this urge to acquire, possess and enjoy this self-annihilating power of desire, that it is completely held in obedience to the will of the Master. And yet, when the Master wants to play His part in blessing the world, He rides upon the mouse – meaning it is a desire to do service to the world that becomes His vehicle to move about and act.

The Puranas tell us how once Sri Vighneswara, while riding His mouse, was thrown down and it looked so ridiculous that the Moon laughed at the cosmic sight. It is said in the Puranas that the great bellied Lord Vinayaka looked at the Moon and cursed that nobody would ever look at it on that day – the Vinayaka Chathurthi.

When a Man of Perfection (Vinayaka) moves about in the world, riding on His insignificant looking vehicle, the “desire” to serve (mouse), the gross intellect of the world (Moon – the Presiding Deity of the Intellect) would be tempted to laugh at such Prophets and seers.

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The Lord of Obstacles, Sri Vighneswara, has four arms representing the four-inner-equipments (antahkarana). In one hand he has a rope, in another an axe. With the axe, he cuts off the attachments of His devotees to the world of plurality and thus ends all the consequent sorrows, and with the rope, pulls them nearer and nearer to the Truth, and ultimately ties them down to the Highest Goal. In his third hand He holds a rice ball (modaka) representing the reward of the joys of sadhana which He gives His devotees. With the other hand He blesses all His devotees and protects them from all obstacles in their Spiritual Path of seeking the Supreme.

On the Spiritual pilgrimage, all the obstacles are created by the very subjective and objective worlds in the seeker himself; his attachment to the world of objects, emotions and thoughts, are alone his obstacles, Sri Vighneswara chops them off with the Axe and holds the attention of the seeker constantly towards the higher goal with the rope that he has in His left hand. En route he feeds the seeker with the modaka (the joy of satisfaction experienced by the evolving seeker of Reality) and blesses him continuously with greater and greater progress, until at last the Man of Perfection becomes Himself the Lord of obstacles, Sri Vighneswara.

The above three or four examples should clearly bring to your mind the art employed by Vysaya in his mystical word paintings. It must be evidently clear to all sensitive thinkers that the representations given in the various symbolisms are not as many different Deities, but they are vivid pen-portraits of the subjective Truth described in the Upanishadic lore.

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The student must have the subtle sensitivity of a poet, the ruthless intellect of a scientist, and the soft heart of the beloved, in order to enter into the enchanted realm of mysticism created by the poet-seer, Vyasa. To the crude intellect and its gross understanding, these may look ridiculous; but art can be fully appreciated only by hearts that have art in them. When we review the Puranas with at least a cursory knowledge of Vedanta, they cannot but strike us as extremely resonant with the clamouring echoes of the Upanishadic melody.

Source : Symbolism in Hinduism – Swami Chinmaynanada, Central Chinmaya Mission Trust

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Source: https://cisindus.org/2020/08/23/the-symbolism-of-shri-ganpati/

There are no mention of grant temples in our epics. Instead people back then would do tapas and manifest the diety itself. Why cant we do the same rather than waiting in long queues and paying extra money to get infront of the line like we are in a museum?Personally i would rather stay at home and chant mantras than go to crowded temples.Sorry if i offended someone

As I introspected my deepest desire, it turned about to connecting with others in meaningful way, having a friend. Being born to parents who separated, no siblings or relatives & being lonely all my life, selfless & kind company is very valuable to me. I believe that its a universal & inbuilt one as we are all social beings & therefore dharma. However, I don't have anyone yet with whom could connect that way. I took genuine interest in life of people whom I met & their situations, helped, shared mine, spoke my authentic beliefs & desires without any expectations but just observing. But in my experience, everyone I met so far feel gets busy and back to their work & problems to solve.

Lately I started getting doubt if this desire is misdirected & entanglement. I can connect with my creator, overcome limitations & live in the moment with acceptance. Lot of people need help in world & I do what I. That help me connect with myself and my creator but not with them. I see them lost and I just pray for them. So this desire I have, can it be an entanglement which will never get met or its just a natural desire of being a human, despite being unmet?

Janma = birth and ashtmi = eighth. Eighth day of dark fortnight of the Shravan month is celebrated as the birth of Lord Krushna

Lord Krushna, born on the eighth day, was the eight avatar (incarnation) of Lord Vishnu and was the eighth child born to Vasudev (father) and Devki (mother). Vasudev and Devki were imprisoned by Devki’s brother, Kansa (king of Mathura) because of a prophecy that Devki’s eighth child would kill Kansa. To save him from Kansa’s wrath, Vasudev escaped from jail that very night and dropped off baby Krushna at Vrundavan at Nanda and Yashoda’s place. Thus, Lord Krushna, born to Devki and Vasudev in Mathura, was raised by Yashoda and Nanda at Vrundavan.

Celebrating Janmasthami

Janmashtmi is mostly celebrated quite literally by reenacting the birth of Lord Krushna at midnight. Devotees stay up till midnight and celebrate the birth of the little baby Krushna. They sing prayers that sing his praise; they read Bhagvad Gita that he taught to Arjuna on the battlefield; they lose themselves in the chants that utter his name … Krushna, Krushna, Krushna.

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Krushna (Krishna is for those who love Krushna) is the One Who Saves Us

But what are we celebrating?

We should celebrate the teachings that Lord Krushna gave us. We should remind ourselves on those lessons. We should strive to live our lives by those values. We should yearn to follow that moral compass. That moral compass is the “way of life”. That moral compass leads the way. Last verse of chapter 16 of Bhagvad Gita reminds us of that again.

ॐ तत्सदिति श्रीमद्भगवद्गीतासूपनिषत्सु

ब्रह्मविद्यायां योगशास्त्रे श्रीकृष्णार्जुनसंवादे

दैवासुरसम्पद्विभागयोगो नाम षोडशोऽध्यायः ॥ १६ ॥

https://www.sameedh.com/.../hindu.../bhagvad-gita-chapter-16

Tap to see how the Janmasthami is celebrated ...
https://www.sameedh.com/inspire/janmashtmi

Tap for the Three prayers on Lord Krusha -
📷 Achyutashtakam 📷
(It blesses people with soothing energy and spiritual connection )
https://www.sameedh.com/desire/hindu-prayer/achyutashtakam

📷 Madhurashtakam 📷
(Everything is beautiful about Lord Krishna. There is also a video by Shankar Mahadevan)
https://www.sameedh.com/desire/hindu-prayer/madhurashtakam

📷 Krushnashtakam 📷
(A beautiful prayer for Lord Krishna by Adi Shankaracharya.)
https://www.sameedh.com/desire/hindu-prayer/krushnashtakam

Photo Source: https://flickr.com/photos/wellbredkannanclicks/
Well-Bred Kannan (WBK Photography) 📷

I got this from a post of Kanchi Kamakoti Peetham,

Surya Bhagavan, who in pratyaksha form reminds us of the truth of Supreme Advaita every day, obtained his chariot (ratha) in Magha masa on Shukla Saptami Tithi (i.e. the Saptami that occurs after Makara Amavasya) as per Chandramana and hence this Saptami is known as Ratha Saptami. According to the Skandapuranam, Surya Bhagavan is pleased on that day. Acts such as Snanam and Danam please Him further and they remove all kinds of poverty and yields innumerable benefits.#rathasaptami

But, Adi Shankaracharya says in his Brahma Sutra Bhashya,

Selfhood cannot be ascribed to the sun, on account of his externality (parâgrûpatva). Immortality, &c. also cannot be predicated of him, as Scripture speaks of his origin and his dissolution. For the (so-called) deathlessness of the gods only means their (comparatively) long existence. And their lordly power also is based on the highest Lord and does not naturally belong to them; as the mantra declares, 'From terror of it (Brahman) the wind blows, from terror the sun rises; from terror of it Agni and Indra, yea, Death runs as the fifth.'--Hence the person in the eye must be viewed as the highest Lord only.

• Brahma Sutra Bhashya

In his Katha Upanishad Bhashya, the verse which he refers to here, he says,

भयादस्याग्निस्तपति भयात्तपति सूर्यः । भयादिन्द्रश्च वायुश्च मृत्युर्धावति पञ्चमः ॥ ३ ॥

Commentary —How the world lives from fear, of him, is explained. The fire burns from fear of him, the lord of all; the sun shines from fear; from fear, Indra and Wind; and Death, the fifth, runs; for, if Brahman did not exist as controller of the competent protectors of the world, like one with the thunderbolt uplifted in his hand, their well-regulated activity, as that of the servants trembling from fear of the master would not be possible.

When he is saying Brahman is regulating the Devas like a master to servants, and above when he says explicitly that the Sun cannot be considered the highest Lord then why would he instate the worship of Surya Deva as Bhagavan?

I think I am missing something here, I'd like for this to be clarified.

Jai Sita Rama

Does one even recommend finding a guru nowadays? With all the information and given how fast it is to find the information does one even require finding one? I’m not gonna explain my practices but to make a long story short I’ve been studying myself for about 10 months. And Hinduism/Vedanta has pretty much become my life. Even when I quit practicing for about a day or two I always find myself wanting to learn more it’s an addiction a good one may be a sattva lol. Anyway I read in an iskcon book( my beginnings). Loving God and being fixed on learning about it is actually an evolution in the process. So I’m going to ask is there a particular way to find one? I mean what meditator/realize person goes on Reddit do you know? Well anyway thanks in advance guys. Namaskar

I will tell my reasons later first I want to hear yours.

How does Hinduism answer the "Problem of Evil"?

Hume summarizes Epicurus's version of the problem as follows: "Is God willing to prevent evil, but not able? Then he is not omnipotent. Is he able, but not willing? Then he is malevolent. Is he both able and willing? Then from whence comes evil?"

https://en.wikipedia.org/wiki/Problem_of_evil

Anyone know the procedure (step by step) of an idol immersion ritual at a festival in India?

Hi, I heard someone say that Arjuna learns about yoga when Lord Krishna gives him the advise in the battlefield and develops the strength to face his challenges.

I was wondering did Arjuna know about Yoga before Lord Krishna gave him the Geethopadesam or did Did Lord Krishna teach Arjuna about Yoga during Geethopadesam?

Is there any specific verses that show that Arjuna knew about yoga before the Geethopadesam in the Mahabarath?