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Everything posted by Narasingh

  1. I know that both onion (Pyaaj) and garlic (leheson) are used in Indian cuisine in domestic rural India. As for the influence of western dishes, I am not aware of it. There are many Indians who won't use them, and usually (at least rurally speaking) these are the Indians who are shakahari (vegetarian). The mashaharis (meat eaters) tend to use them freely.
  2. Is shiva linga attributeless? The name indicates attributes.
  3. Do a Google search for "balarama font converter" . There is an online application which removes most diacritics.
  4. Sonic, there is a conundrum in your proposition? The shaivite literatures will say the same thing regarding Krsna and Govardhana etc...
  5. Why not? I am not aware of Shiva Tattva as it pertains to Shaivite literatures, but since He is eternal and has parshads, why wouldn't His parshads have an eternal associative residence?
  6. If I may ask...Where are you quoting this from?
  7. Bhagavan is The Form of Divinity full of ananda, sat and chit combined to the unlimited degree.
  8. you can link to a picture from here.
  9. The Bhagavatam and Bhagavad Gita are both supportive of each other. The Bhagavad Gita and the Vishvarupa Lila experienced by Arjuna indicate that while no one can claim one as being more supreme than the other (they are contained within each other) the beautiful human-like form is more relishable by Bhagavan's devotees. The Vishvarupa form is appreciated along with the element of awe and fear, but is encouraging because of It's enlightening features of pure consciousness. Krsna's manush rupa is praised by Krsna, Himself as very rare. Arjuna realized how he had been intimate with the Person who accommodates Vishvarupa within Him. He felt that he must have committed some offense to such a powerful Person. Krsna revealed that He likes this intimate interaction with Arjuna, because Arjuna is His dear devotee. So you are right in that one may be subjectively attracted to one form over another, but, objectively, Krsna's manush rupa is more intimate and He actually enjoys the intimacy of His devotees through this form. This is the gist of the Bhagavatam, and is pointed towards in the Gita. Rasa lila is Krsna's pleasure. The devotees who approach Him in such an intimate way cause Krsna's Heart to melt. He becomes their servant and drives their chariot or massages their feet, out of love for them, because of their love for Him. shraddhavan bhajate yo mam, sa me yuktatamo matah Also Chapter 7 is indicative of this.
  10. The relation is; there are different manifestations of the supreme. When one is commenting on antaranga and bahiranga, they are speaking of shakti. Para Shakti has manifestations of different gradations. In much the same way, Bhagavan is also Brahman and Paramatma. Bhagavan is Bhagavan though. Brahman is non-dual (sat), Paramatma is dual (chit), Bhagavan is ananda.
  11. Keep reading a little further in the Bhagavad Gita and you will find the entrance to the Bhagavatam. When Arjuna was perplexed and discouraged by seeing the Vishvarupa form, he was subsequently shown the four-armed form of Bhagavan, and lastly the two-armed form which is also deemed Supreme, albeit most accessible and endearing. This two armed is the all-attractive form. I just posted this elsewhere but it seems to fit here better. Sat (existence) is there with or without consciousness of itself. Chit (consciousness) is there with or without bliss, but presupposes sat. Ananda (bliss) is all-encompassing and is the most inclusive form of existence. Krsna's two-armed form is the form of ananda. The Bhagavatam suggests: vadanti tat tattva-vidas tattvaḿ yaj jñānam advayam brahmeti paramātmeti bhagavān iti śabdyate Learned transcendentalists who know the Absolute Truth call this nondual substance Brahman, Paramātmā or Bhagavān.
  12. ranjeetmore, Durgadevi must be defined first. There is a saying... Existence (sat) can be had without being conscious (chit) of it, but if something was conscious (chit) it automatically assumes existence. Consciousness (chit) can be had without Bliss (ananda) but if there is bliss (ananda) then there is an automatic assumption of all three... sat, chit, and ananda.
  13. There are two types of falsehoods. One knowingly done and another unknowingly done. If one's faith inspires them to speak of it in a certain way, how can we determine if it is false. Faith is certainly subjective and discussion of the validity or lack of validity of one's subjective experience will only bring about argument. Lying serves destabilize faith. The economic state of the world is a good indication of what happens when lies are spoken instead of truths. People have no faith in markets, and markets are losing value hand over fist. Truth stabilizes faith and faith is fundamentally what this world runs on. My two cents
  14. Knights, you have found the "Achille's Heel" in the phonetics of Devanagari when trying to equate it with English. Not every English sound is equitable. A in At will practically be identical with E in Let. Good luck with that I would write it like this... ऐलिक्स or ऐलेक्स giving preference to the former.
  15. The insinuation of Raya Ramananda must be taken along with the presumption that Sri Krsna is Divinity. His senses are divine. He is the Divine Enjoyer. His actions are Divine. In logic, a sense enjoyer can be seen as the consumer, objects of the senses are consumables. Krsna is the Ultimate Consumer of the sacrifice of Love, the greatest sense enjoyer. The words of Raya Ramananda as transcribed by Kaviraj Krsna Das are: raya kahe, -- krishna haya 'dhira-lalita' nirantara kama-krida -- yanhara carita
  16. The point of being born in this world is relative to the value one sees in this world. Many persons are joyous to wake up and sleep, brush their teeth, meet new people etc. This world can be viewed in 2 ways. Real and Unreal. And there is validity to both.
  17. To you, what is the purpose of chanting the Hare Krsna Maha Mantra, Melvin1?
  18. I never meant it as Vishnu's suggestion to make morbid offerings, only that Vishnu's aspect as Vishwarup is in the constant process of consuming, whether items are offered directly or indirectly. It happens to be a morbid vision, yet true. This world of illusion and exploitation consists of the basis of jivo jivasya jivanam (S.B. 1.13.37). There is no existence here without the exploitation of other souls. Hence, time is constantly consuming identifications. It is the yogi who'se heart is full of compassion that looks for a change of perspective in order to see the hand of God behind all existence.
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