Sonic Yogi

I Mean Brahman Only But There Are Many People Worshpping As Shiva The Formless Parmatma

Take An Example Read Ab\out Brahmakumaris - Very Big Organisation

Take The Example Of Baba Avdhoot Shivanand See His Website Or Watch Him On Tv

Shivling Says That Parmatma Is Formless

And I Think They Refer To The Breahman Of Krsihna Which Is Atributeless And So You Can Call Him By Any Name

Yes, we know about all those things.

We know quite well the Mayavada philosophy of formless Brahman as the supreme reality.

Gaudiyas are not ignorant of what the Mayavada impersonalists believe.

We are well educated to the philosophy of jnana and yoga.

Gaudiyas have no interest in this sayujya mukti so much aspired for by the jnani followers of Shiva.

There are 5 kinds of moksha.

The sayujya mukti of impersonal realization is the lowest form of mukti and the Vaishnavas have no interest in it.

The only mukti that the Vaishnava aspires for is Krishna bhakti.

Krishna bhakti is the highest kind of mukti and that is the goal of the Gaudiya Vaishnava.

Sure, a successful jnani can merge into oneness of suyjya mukti and attain Brahma-bhuta platform, but beyond that is Krishna bhakti and the highest kind of liberation into the spiritual Vaikuntha world where there is eternal, blissfull life of Krishna-lila.

There is no lila of beautiful forms and pastimes in the impersonal liberation.

The Vaishnavas prefer the lila of Krishna over the spiritual suicide of merging into oneness of Brahman.

What enjoyment is there by losing the sense of individual existence?

Wel its a form to represent the formles nature of god. have you heard about brahmakumaris they are rajayog folowers they believe in this and they are a big example they dont worship bhole baba in particular but the formles shiva

You keep saying that God (Deva in Sanskrit) is said in shastra to be formless.

How can God or Deva be formless?

The very conception of God or Deva implies personality, form and character.

Shastra does not say that God is formless.

That is your misunderstanding.

Brahman does not mean "God".

Deva means God.

Brahman means spiritual.

Shastra never says that Deva is formless because that would be a contradiction.

The form of God is Brahman.

It is spiritual form.

Brahman means spiritual or transcendental.

The form, name and qualities of God (Krishna or Vishnu) are Brahman - they are spiritual.

The formless Brahman is but the light that shines from the form of God Krishna.

God shines in magnificent glory and that shining light of the form of God is the formless aspect of God.

But, beyond the formless light of Brahman is the form of Brahman which is the body of God Krishna or Vishnu they are the same person in different form.

This is what Sri Chaitanya Maharaja and the Gaudiya acharyas all teach and is supported in Vedic shastra.

This is False:

 

If The One Godhead is equated with the whole of reality, He must be (impersonal) Brahman. Otherwize He is The Supreme Personality of Godhead, or (personal) Krishna..

 

::::::::::::::::::::::::::::::::::::::::::::::::

 

I shall repeat:

 

Brahman is the "Void".

 

Evidently you are ascribing anthropmorphism to your understanding of "brahman".

 

If the Vedas use the word "brahman" in describing the divine source (God-like-ism or whatever-ship-ness) --then, that's as good as it get for you and your tuxedo-wearing breathern.

 

 

I shall repeat:

 

Brahman is the "Void".

 

This "Void" is inseperable and instincially part-and-parcel of the expansions of the cosmic elements.

 

Can you handle the truth?

 

If, yes, stand up and face the void!

 

The "void" is owned "Lock, Stock & Barrel" by Godhead.

I hate to be a pest, but actually the Sunya or what is known as the Viraja river or causal ocean is actually the void or the vacuum that exists between the material energy and the Brahmajyoti.

Brahman is actually Krishna.

Brahman means "spiritual".

Krishna is Brahman and Brahman is spiritual.

Brahman is not void.

Brahman is Krishna.

The great acharyas has made it quite clear that living a life of sense control and sexual abstinence requires close association with advanced spiritual practitioners who have experience in sense control and mind control.

Living in a society of devotees dedicated to simple living and spiritual cultivation is most usually a vital component of sense control and abstinence.

The Goswamis have explained that control of the tongue and a yogic diet are required for keeping the sexual impulse subdued.

So, without living in a society of devotees and serving the acharya, controlling the tongue and following a yogic diet, one will most likely live a life of frustrated sexual fantasy unless and until he gives in and pursues the path of sense gratification.

That is why the break-up and the break down of ISKCON has been such a sad loss because it pushed out so many sincere devotees who were unable to follow the high standards that intimate association with devotees and serving the acharya supports.

Bottom line, if you are so concerned and so sincere then you should think about finding a temple and an ashram where you can live in intimate association with more advanced devotees and dedicate yourself wholly and solely to cultivation spiritual advancement.

the whole concept of Varnasrama is a useless topic of discussion because Varnasrama can only be implemented and administrated by a Rajarsi who represents Vedic authority.

there are no Rajarsi kings in the world now and the whole pretense of Varnasrama is just a device abused by a defunct Hindu society for the oppression of the laborer class.

Varnasrama without a Rajarsi is a false division of society based upon family traditions that have lost legitimacy and so we see so-called brahmans in India doing business or technology like Vaisyas and Sudras.

The world doesn't need the false Varnasrama system that the Hindus in India cling to out of false prestige and false qualifications.

The world doesn't need Varnasrama.

The world needs only Krishna conciousness.

nice pics !! is there any place in net where i can get such pics commissioned by iskcon ??

You might try my old friend Ramadas Abhirama Das.

He has done many of the famous ISKCON artworks.

Kevin Yee Studio

41661 Sierra Dr, Three Rivers, CA 93271

http://www.manta.com/coms2/dnbcompany_j1thjb

check this link for his ph#

"I" suggest you to read sri Ramana maharshi's book.

If you followed the Maharshi there would be no "I" to post your message.

Na nirodho na chotpattir

Nabaddho na cha sadhakaha

Na mumukshur na vai mukta

Ityesha paramarthata

This verse appears in the second chapter [v. 32, vaithathya prakarana] of Gaudapada’s Karika [a commentary on the Mandukyopanishad]. It means really that there is no creation and no dissolution. There is no bondage, no one doing spiritual practices, no one seeking spiritual liberation, and no one who is liberated. One who is established in the Self sees this by his knowledge of reality. (The Power of the Presence, part one, p. 240)

That is not authentic Vedic shastra.

It is Gaudapada's unauthorized commentary.

Anybody can come along and make a comment in Sanskrit, but that does make make it Vedic or in accord with the Vedic siddhanta.

There is no reason to even accept that Gaudapada was self-realized.

His comments clearly show that he did not understand Vedic siddhanta.

Ultimately, Gaudapada cannot be accepted as a bona fide commenter on Vedic shastra.

Gaudapada was a fraud.

Sonic, there is a conundrum in your proposition? The shaivite literatures will say the same thing regarding Krsna and Govardhana etc...

then prove it by showing the references.

making unsubstantiated claims proves nothing.

Even if it does, if the Shaivite "literatures" so say they would be going against the conclusion of the Vedas which would make them illigitimate.

Any scripture that goes against the Vedic conclusions cannot be accepted as legitimate.

Shaivite literature cannot stand on their own.

The conclusions must be substantiated with the Vedas or they would otherwise be pashandi.

Shaivites make all sorts of claims but they never seem to prove anything by citing authentic Vedic scripture.

Such claims are meaningless.

My family & I are going to a sandy white beach for a swim.

Are you talking about the White Beach on Mindoro Island, taking the ferry from Batangas and arriving at Puerto Galera?

I was there about four years ago.

For the Philippines it is a very nice Beach.

Even though a lot of Filipinos are trying to get out of the Philippines, I happen to love the Phils.

ok tell me is does lord shiva eternally have mount kailash where his devotees enjoy the same joy as vaikunth

tell more about lord shiva.

Kailasa is within the material universe.

It is not eternal.

It comes and goes with the creation and dissolution of the material worlds.

Eternal life and eternal planets are found only in the Vaikuntha world of Lord Narayana.

At the pinnacle of Vaikuntha is Krsnaloka.

In the Bhagavatam Lord Siva says:

Lord Śiva said: My dear son, I, Lord Brahmā and the other demigods, who rotate within this universe under the misconception of our greatness, cannot exhibit any power to compete with the Supreme Personality of Godhead, for innumerable universes and their inhabitants come into existence and are annihilated by the simple direction of the Lord.

yes but 5 forms of god

i thought only krishna was god and there was supersoul paramatma and the brahman

In Śrīmad-Bhāgavatam (10.46.31) it is said that Balarāma and Kṛṣṇa are the origin of all living entities and that these two personalities enter into everything. A list of incarnations is given in Śrīmad-Bhāgavatam (1.3), and they are as follows: (1) Kumāras, (2) Nārada, (3) Varāha, (4) Matsya, (5) Yajña, (6) Nara-nārāyaṇa, (7) Kārdami Kapila, (8) Dattātreya, (9) Hayaśīrṣa, (10) Haḿsa, (1 1) Dhruvapriya or Pṛśnigarbha, (12) Ṛṣabha, (13) Pṛthu, (14) Nṛsiḿha, (15) Kūrma, (16) Dhanvantari, (17) Mohinī, (18) Vāmana, (19) Bhārgava (Paraśurāma), (20) Rāghavendra, (21) Vyāsa, (22) Pralambāri Balarāma, (23) Kṛṣṇa, (24) Buddha (25) Kalki. Because almost all of these twenty-five līlā-avatāras appear in one day of Brahmā, which is called a kalpa, they are sometimes called kalpa-avatāras. Out of these, the incarnation of Haḿsa and Mohinī are not permanent, but Kapila, Dattātreya, Ṛṣabha, Dhanvantari and Vyāsa are five eternal forms, and they are more celebrated. The incarnations of the tortoise Kūrma, the fish Matsya, Nara-nārāyaṇa, Varāha, Hayaśīrṣa, Pṛśnigarbha, and Balarāma are considered to be incarnations of vaibhava. Similarly, there are three guṇa-avatāras, or incarnations of the qualitative modes of nature, and these are Brahmā, Viṣṇu and Śiva.

 

Of the manvantara-avatāras, there are fourteen: (1) Yajña, (2) Vibhu, (3) Satyasena, (4) Hari, (5) Vaikuṇṭha, (6) Ajita, (7) Vāmana, (8) Sārvabhauma, (9) Ṛṣabha, (10) Viṣvaksena, (11) Dharmasetu, (12) Sudhāmā, (13) Yogeśvara, (14) Bṛhadbhānu. Out of these fourteen manvantara-avatāras, Yajña and Vāmana are also līlā-avatāras, and the rest are manvantara-avatāras. These fourteen manvantara-avatāras are also known as vaibhava-avatāras.

 

The four yuga-avatāras are also described in Śrīmad-Bhāgavatam. In the Satya-yuga, the incarnation of God is white; in the Tretā-yuga He is red; in the Dvāpara-yuga, He is blackish; and in the Kali-yuga He is also blackish, but sometimes, in a special Kali-yuga, His color is yellowish (as in the case of Caitanya Mahāprabhu). As far as the śaktyāveśa-avatāras are concerned, they include Kapila and Ṛṣabha, Ananta, Brahmā (sometimes the Lord Himself becomes Brahmā), Catuḥsana (the incarnation of knowledge), Nārada (the incarnation of devotional service), King Pṛthu (the incarnation of administrative power), and Paraśurāma (the incarnation who subdues evil principles).

isnt vaikunth lord vishnu's abode

Yes.

In shastra Godhead is known as Vishnu-tattva.

Even Krishna is known as Vishnu-tattva.

So, to be Godhead or God the test is if the god is of the Vishnu-tattva category.

Vishnu-tattva has all the power of Godhead.

Shiva has a little less but is still considered in the Godhead.

Lord Brahma is not Vishnu-tattva, so he is not really God.

Ganesh is not Godhead. He is just a powerful jiva.

SB 1.3.1: Sūta said: In the beginning of the creation, the Lord first expanded Himself in the universal form of the puruṣa incarnation and manifested all the ingredients for the material creation. And thus at first there was the creation of the sixteen principles of material action. This was for the purpose of creating the material universe.

SB 1.3.2: A part of the puruṣa lies down within the water of the universe, from the navel lake of His body sprouts a lotus stem, and from the lotus flower atop this stem, Brahmā, the master of all engineers in the universe, becomes manifest.

SB 1.3.3: It is believed that all the universal planetary systems are situated on the extensive body of the puruṣa, but He has nothing to do with the created material ingredients. His body is eternally in spiritual existence par excellence.

SB 1.3.4: The devotees, with their perfect eyes, see the transcendental form of the puruṣa who has thousands of legs, thighs, arms and faces — all extraordinary. In that body there are thousands of heads, ears, eyes and noses. They are decorated with thousands of helmets and glowing earrings and are adorned with garlands.

SB 1.3.5: This form [the second manifestation of the puruṣa] is the source and indestructible seed of multifarious incarnations within the universe. From the particles and portions of this form, different living entities, like demigods, men and others, are created.

SB 1.3.6: First of all, in the beginning of creation, there were the four unmarried sons of Brahmā [the Kumāras], who, being situated in a vow of celibacy, underwent severe austerities for realization of the Absolute Truth.

SB 1.3.7: The supreme enjoyer of all sacrifices accepted the incarnation of a boar [the second incarnation], and for the welfare of the earth He lifted the earth from the nether regions of the universe.

SB 1.3.8: In the millennium of the ṛṣis, the Personality of Godhead accepted the third empowered incarnation in the form of Devarṣi Nārada, who is a great sage among the demigods. He collected expositions of the Vedas which deal with devotional service and which inspire nonfruitive action.

SB 1.3.9: In the fourth incarnation, the Lord became Nara and Nārāyaṇa, the twin sons of the wife of King Dharma. Thus He undertook severe and exemplary penances to control the senses.

SB 1.3.10: The fifth incarnation, named Lord Kapila, is foremost among perfected beings. He gave an exposition of the creative elements and metaphysics to Āsuri Brāhmaṇa, for in course of time this knowledge had been lost.

SB 1.3.11: The sixth incarnation of the puruṣa was the son of the sage Atri. He was born from the womb of Anasūyā, who prayed for an incarnation. He spoke on the subject of transcendence to Alarka, Prahlāda and others [Yadu, Haihaya, etc.].

SB 1.3.12: The seventh incarnation was Yajña, the son of Prajāpati Ruci and his wife Ākūti. He controlled the period during the change of the Svāyambhuva Manu and was assisted by demigods such as His son Yama.

SB 1.3.13: The eighth incarnation was King Ṛṣabha, son of King Nābhi and his wife Merudevī. In this incarnation the Lord showed the path of perfection, which is followed by those who have fully controlled their senses and who are honored by all orders of life.

SB 1.3.14: O brāhmaṇas, in the ninth incarnation, the Lord, prayed for by sages, accepted the body of a king [Pṛthu] who cultivated the land to yield various produces, and for that reason the earth was beautiful and attractive.

SB 1.3.15: When there was a complete inundation after the period of the Cākṣuṣa Manu and the whole world was deep within water, the Lord accepted the form of a fish and protected Vaivasvata Manu, keeping him up on a boat.

SB 1.3.16: The eleventh incarnation of the Lord took the form of a tortoise whose shell served as a pivot for the Mandarācala Hill, which was being used as a churning rod by the theists and atheists of the universe.

SB 1.3.17: In the twelfth incarnation, the Lord appeared as Dhanvantari, and in the thirteenth He allured the atheists by the charming beauty of a woman and gave nectar to the demigods to drink.

SB 1.3.18: In the fourteenth incarnation, the Lord appeared as Nṛsiḿha and bifurcated the strong body of the atheist Hiraṇyakaśipu with His nails, just as a carpenter pierces cane.

SB 1.3.19: In the fifteenth incarnation, the Lord assumed the form of a dwarf-brāhmaṇa [Vāmana] and visited the arena of sacrifice arranged by Mahārāja Bali. Although at heart He was willing to regain the kingdom of the three planetary systems, He simply asked for a donation of three steps of land.

SB 1.3.20: In the sixteenth incarnation of the Godhead, the Lord [as Bhṛgupati] annihilated the administrative class [kṣatriyas] twenty-one times, being angry with them because of their rebellion against the brāhmaṇas [the intelligent class].

SB 1.3.21: Thereafter, in the seventeenth incarnation of Godhead, Śrī Vyāsadeva appeared in the womb of Satyavatī through Parāśara Muni, and he divided the one Veda into several branches and subbranches, seeing that the people in general were less intelligent.

SB 1.3.22: In the eighteenth incarnation, the Lord appeared as King Rāma. In order to perform some pleasing work for the demigods, He exhibited superhuman powers by controlling the Indian Ocean and then killing the atheist King Rāvaṇa, who was on the other side of the sea.

SB 1.3.23: In the nineteenth and twentieth incarnations, the Lord advented Himself as Lord Balarāma and Lord Kṛṣṇa in the family of Vṛṣṇi [the Yadu dynasty], and by so doing He removed the burden of the world.

SB 1.3.24: Then, in the beginning of Kali-yuga, the Lord will appear as Lord Buddha, the son of Añjanā, in the province of Gayā, just for the purpose of deluding those who are envious of the faithful theist.

SB 1.3.25: Thereafter, at the conjunction of two yugas, the Lord of the creation will take His birth as the Kalki incarnation and become the son of Viṣṇu Yaśā. At this time the rulers of the earth will have degenerated into plunderers.

SB 1.3.26: O brāhmaṇas, the incarnations of the Lord are innumerable, like rivulets flowing from inexhaustible sources of water.

SB 1.3.27: All the ṛṣis, Manus, demigods and descendants of Manu, who are especially powerful, are plenary portions or portions of the plenary portions of the Lord. This also includes the Prajāpatis.

SB 1.3.28: All of the above-mentioned incarnations are either plenary portions or portions of the plenary portions of the Lord, but Lord Śrī Kṛṣṇa is the original Personality of Godhead. All of them appear on planets whenever there is a disturbance created by the atheists. The Lord incarnates to protect the theists.

SB 1.3.29: Whoever carefully recites the mysterious appearances of the Lord, with devotion in the morning and in the evening, gets relief from all miseries of life.

SB 1.3.30: The conception of the virāṭ universal form of the Lord, as appearing in the material world, is imaginary. It is to enable the less intelligent [and neophytes] to adjust to the idea of the Lord's having form. But factually the Lord has no material form.

SB 1.3.31: Clouds and dust are carried by the air, but less intelligent persons say that the sky is cloudy and the air is dirty. Similarly, they also implant material bodily conceptions on the spirit self.

SB 1.3.32: Beyond this gross conception of form is another, subtle conception of form which is without formal shape and is unseen, unheard and unmanifest. The living being has his form beyond this subtlety, otherwise he could not have repeated births.

SB 1.3.33: Whenever a person experiences, by self-realization, that both the gross and subtle bodies have nothing to do with the pure self, at that time he sees himself as well as the Lord.

SB 1.3.34: If the illusory energy subsides and the living entity becomes fully enriched with knowledge by the grace of the Lord, then he becomes at once enlightened with self-realization and thus becomes situated in his own glory.

SB 1.3.35: Thus learned men describe the births and activities of the unborn and inactive, which is undiscoverable even in the Vedic literatures. He is the Lord of the heart.

SB 1.3.36: The Lord, whose activities are always spotless, is the master of the six senses and is fully omnipotent with six opulences. He creates the manifested universes, maintains them and annihilates them without being in the least affected. He is within every living being and is always independent.

SB 1.3.37: The foolish with a poor fund of knowledge cannot know the transcendental nature of the forms, names and activities of the Lord, who is playing like an actor in a drama. Nor can they express such things, neither in their speculations nor in their words.

SB 1.3.38: Only those who render unreserved, uninterrupted, favorable service unto the lotus feet of Lord Kṛṣṇa, who carries the wheel of the chariot in His hand, can know the creator of the universe in His full glory, power and transcendence.

SB 1.3.39: Only by making such inquiries in this world can one be successful and perfectly cognizant, for such inquiries invoke transcendental ecstatic love unto the Personality of Godhead, who is the proprietor of all the universes, and guarantee cent-percent immunity from the dreadful repetition of birth and death.

SB 1.3.40: This Śrīmad-Bhāgavatam is the literary incarnation of God, and it is compiled by Śrīla Vyāsadeva, the incarnation of God. It is meant for the ultimate good of all people, and it is all-successful, all-blissful and all-perfect.

SB 1.3.41: Śrī Vyāsadeva delivered it to his son, who is the most respected among the self-realized, after extracting the cream of all Vedic literatures and histories of the universe.

SB 1.3.42: Śukadeva Gosvāmī, the son of Vyāsadeva, in his turn delivered the Bhāgavatam to the great Emperor Parīkṣit, who sat surrounded by sages on the bank of the Ganges, awaiting death without taking food or drink.

SB 1.3.43: This Bhāgavata Purāṇa is as brilliant as the sun, and it has arisen just after the departure of Lord Kṛṣṇa to His own abode, accompanied by religion, knowledge, etc. Persons who have lost their vision due to the dense darkness of ignorance in the age of Kali shall get light from this Purāṇa.

SB 1.3.44: O learned brāhmaṇas, when Śukadeva Gosvāmī recited Bhāgavatam there [in the presence of Emperor Parīkṣit], I heard him with rapt attention, and thus, by his mercy, I learned the Bhāgavatam from that great and powerful sage. Now I shall try to make you hear the very same thing as I learned it from him and as I have realized it.

 

Please help me to find the following jathakams are in match for marriage

 

Girl DOB:26-10-1985 time:10.30am Place : Kollam

Boy DOB 13-07-1980 time 12.00pm Place Trivandrum

Maybe you should pay a good astrologer instead of seeking free advice from strangers on the internet?

can we pray to mohini avtaar to get moksh

You can do anything you like.

But, why not pray to the forms of the Lord that are known for being the most merciful and magnanimous?

Why pray to a form of the Lord whose purpose was to bewilder the asuras?

Why not pray to God in his more merciful forms as Rama, Krishna or Sri Chaitanya Mahaprabhu?

Do you find any prayers in shastra composed by any acharya that is a prayer to Mohini-murti?

If so, then use those prayers.

If not, find prayers written by the great devotees who attained perfection.

Don't invent a new idea of praying to Mohini-murti.

If the great devotees and acharyas did not pray to Mohini-murti, then why should you invent something?

You should never pray for Moksha.

Only, you should pray for service and devotion.

The great acharyas have shown that too much desire for Moksha is selfish and not pure love of God.

So, don't worry about Moksha.

It comes automatically if you devote yourself fully to loving service to Krishna.

Serve the Lord.

Moksha follows service like a maidservant.

ur confusing the spiritual realm the the material.

Actually, you are.

Mohini-murti is not a "woman".

She is a feminine form of Lord Vishnu.

So, you are the one that brought ordinary women into the discussion of Mohini-murti.

dont u think its kinda disrespectfull to say some female god? female goddeses are there for a reason, without women there would be no man. beside this is not ordinary female god this is a direcet avatar of the one who you hold so dear to your heart.

Actually, the shakti comes from Shaktiman, so Shaktiman does not depend on shakti, but the shakti depends on the Shaktiman.

First is the male Krishna and from him the female comes out from his shakti.

So, to say that without woman there would be no man is ultimately false because shastra says that without Shaktiman there can be no shakti.

The female energy or shakti is created by Shaktiman for his own enjoyment.

can we pray to mohini avtaar to get moksh

Why are you so averse to male God.

Only you always speak of some female god?

Herpes flares up when the body chemistry is too acidic.

Stay away from raw tomatoes, melons and cucumbers.

You need to get your pH in balance.

Here is a good article to read.

http://www.trans4mind.com/nutrition/pH.html

Lord Caitanya mistook that garden for Vṛndāvana and very quickly entered it. Absorbed in ecstatic love of Kṛṣṇa, He wandered throughout the garden, searching for Him.

One day, while going to the beach by the sea, Śrī Caitanya Mahāprabhu suddenly saw a flower garden.

The Lord especially liked to hear Bilvamańgala Ṭhākura's Kṛṣṇa-karṇāmṛta, the poetry of Vidyāpati, and Śrī Gīta-govinda, by Jayadeva Gosvāmī. Śrī Caitanya Mahāprabhu felt great pleasure in His heart when His associates chanted verses and sang songs from these books.

To enhance the ecstatic mood of the Lord, Svarūpa Dāmodara Gosvāmī would sing appropriate songs and Rāmānanda Rāya would recite suitable verses. In this way they were able to pacify Him.