sant

yä vai sädhana-sampattiù

 

puruñärtha-catuñöaye

 

tayä vinä tad äpnoti

naro näräyaëäçrayaù

 

 

This is saadhana and not saadhanaa.'Saadhana' means- a means to do something.

Why vedas tell me where the puraans or upanishads use the word.This is a challenge.

How ridiculous can you get. V.S. Apte's dictionary has been a standard for Sanskrit scholars for more than 100 years. It was first published in 1890.

 

Any way I count this as today's Sadhana.

 

 

thats not proof tell me where vedas use the word.Vs apte may have got confused after reading hindi and sankrit words.

True,hope this sadhna ends soon LOL.Unless and untill one knows something concrete better stay in the sideline than arguing for no reasons.

 

Certainly not.Im just trying to prove the right word.

Do you know the meaning of panchakam as in sadhan panchakam.Ill prove some other things also.

Quote:

Originally Posted by Sonic Yogi

Is it possible that in fact the story of Jesus is a myth fabricated in Greek language by Hellenistic Jews looking for a marriage of the Jewish and the Greek traditions?

 

 

might be , just like some hindus claiming rama or krishna is myth !!

 

 

 

I agree with sambya.

This is the image of the relevant page from V.S. Apte's Sanskrit-English dictionary.

 

 

Ok can be a mistake also by him also.

Anyway ill find out more and tell.

Quote:

Since you read and recite the vedas you yourself tell me where word साधना is

since you are the one who is disbelieving the burden of proof is on you ....................................no one is under obligation to ' tell ' you anything !!

 

 

What will i show .There is no such a word in the vedas.So which verse will i quote when there isnt such a verse or word.Mr kali upasak has said that it is sanskrit and has mentioned the vedas so it is upto him to tell which verse gives the word.

BTW the word Sher means Lion. Sherewali Maa is mounted on a Lion. Sherewali is the Hindi translation of Simha Vahini. But in a deficient and undeveloped language like Hindi you do not have different words for Lion and Tiger.

 

 

I know that sir.But people many times refer to sher as tiger.This is wrong thats my point.It is common.But sher,babbar sher,singh all means lion and 'bagh' means tiger.

As for your dictionary one dictionary doesnt prove anything.

Since you read and recite the vedas you yourself tell me where word साधना is.

Can anyone tell what panchakam means.Is it a broken word panch-Kaam?

There has been a misunderstanding over the years about the word being a sanskrit word.Just like people in india refer to tigers as sher many times but actually the word is bagha.

You do not teach a Veda reciting Brahmin who speaks in Sanskrit about Sanskrit Pronunciation.

 

Tomorrow you will claim that Sanskrit came from Hindi.

 

You can believe whatever you want to believe

This doesnt have to do with learning sanskrit.

I am not saying against you.

The word is saadhana and not saadhanaa.

Can anybody please tell about the pronounciations.

And yes the word साधना is not mentioned in the vedas.

Please read about word ending in Sanskrit and how they are written in English.

 

I dont find it anywhere in the net i searched.

Anyway look at this word artha you know how it is pronounced.

see one. You do not. ā With a macron.

 

ā In fact every word in the page has it.

 

Again i think there is some misreading.

The line /macron is above the a after 's' and not the one after 'n'

sādhana

How did you arrive at that conclusion. Sadhana is mentioned. a with a diacritical mark

Theres no line above 'a' in sadhana so it means it should be pronounced as saadhan.It is the same way krishna कृष्ण

Kaliji pasted one link you pasted same in forum.What a waste of server space and bandwidth of users to see same thing again and again!

 

 

I did it because i wanted to show the word.It was a picture i guess thats why i couldnt post a patr of it.

Im sorry i know the page has become wide.

साधना

This is not mentioned.This is hindi.

Why do you find things funny mr hindustani?

http://www.sanskrit-lexicon.uni-koel...w1201-sAdh.jpg

 

Monier Williams dictionary which explains the etymology and usage of the term which originated in Rig Veda.

 

 

Thank you thats my point you recheck it.

Jai shri rama

Shiv Maha Puran doubts

Hello Everyone,

I'm new to this forum and this is my first post. I'm really glad to see there are still so many ppl out there who are interested in rich heritage, vedic knowledge and spiritualism.

I have a question. I have started reading Shiv Maha Puran and the war between Brahma and Vishnu is quite inconsistent with different sources, so is the pillar of fire or Shiv Linga itself.

1) In one source it says Brahma born from a lotus that evolved from Vishnu and trying to know his origin Brahma started to fight with Vishnu.

2) And another source cites as once Brahma was walking and Vishnu ignored him which caused anger in Brahma and fight started eventually.

 

Also when they are fighting in one source it's given that Shiv Linga appeared and they decided to find its limits while another source says a pillar of fire (Lord Shiva himself) appeared when they were fighting for which they both tried to find the limits.

Now, I'm really confused which one is the authentic version. I'm not so good at sanskrit .. can't verify myself.. . Please senior members and any pandits around help me out.

 

Thanks,

Mothman

 

This is one source.

Brahma thought he might find the answers to these questions if he explored the lotus a bit. Perhaps he ought to try and find the centre of the lotus. Brahma descended down the stem of the lotus and wandered around for a hundred years. But he could not find the flower’s centre. He then decided that he might as well go back to the cell from where he had been born. But despite wandering around the stem for another hundred years, Brahma could not find the cell. By then he was so tired that he gave up and rested.

Suddenly he heard the words, Brahma, perform tapasya (meditation).

Brahma meditated for twelve years. When the twelve years were over, the four-armed Vishnu appeared before Brahma. In the four hands Vishnu held a shankha (conch shell), a chakra (a bladed discus), a gada (mace) and a padma. Brahma didn’t know who this person was and he asked, Who are you?

Vishnu didn’t directly answer the question. Instead, he replied, Son, the great Lord Vishnu has created you.

Who are you to call me a son? demanded Brahma.

Can’t you recognize me? came the reply. I am Vishnu. It is from my body that you have been created.

But Brahma was not convinced. He began to fight with Vishnu.

The Linga

While they were thus engaged in fighting, a shining linga (Shiva’s image) arrived on the scene. It seemed to have no beginning or end.

Vishnu said, Brahma, let us stop fighting. There is a third being here now. What on earth is this linga? And where did it come from? Let us try and find out what this is. You adopt the form of a swan (hamsa) and go up. I shall adopt the form of boar (varaha) and go down. Let us try and find the extremities of this linga.

Brahma agreed. He became a whilte swan and flew up. Vishnu became a white boar and went down. They looked for four thousand years, but could not find the end of the linga. So they returned to where they had started off from and began to pray. They prayed for a hundred years. After the hundred years were over, the sound of om was heard and a being with five faces and ten arms appeared before them. This was Mahadeva or Shiva.

Vishnu said, It is good that Brahma and I have been fighting. It is because of our fight that you arrived.

Shiva replied, We are all three parts of the same entity and have been divided into three. Brahma is the creator. Vishnu is the preserver and I am the destroyer. There is another being named Rudra who will be born form my body, but Rudra and I are really one and the same. Let Brahma create now.

Shiva disappeared and Brahma and Vishnu gave up their forms of a swan and a boar.

Radharani is also mentioned in Padm purana.

(sorry to edit its actually padm purana nvertheless sattvic.)

Either the statement was said to mock Shiva or it was said out of complete ignorance. How else could someone say Shiva never spoke anything on such basic topics as Dharma, Moksha, Karma, etc.? When your own books (the Bhagavatam) are filled with instructions by Shiva on spiritual life, how can you accuse Shiva of never having said anything usefull on spiritual topics, especially in a thread where a Shiva devotee is asking about Lord Shiva? Isn't that insulting?

 

No bhaktjan must have said it in a hurry talking to kaiserose.

Youve skipped this

PURPORT

 

Lord Śiva is the topmost Vaiṣṇava (vaiṣṇavānāḿ yathā śambhuḥ). It is therefore said, vaiṣṇavera kriyā-mudrā vijñe nā bujhaya. Even the most intelligent person cannot understand what a Vaiṣṇava like Lord Śiva is doing or how he is acting. Those who are conquered by lusty desires and anger cannot estimate the glories of Lord Śiva, whose position is always transcendental. In all the activities associated with lusty desires, Lord Śiva is an implement of ātma-rāma. Ordinary persons, therefore, should not try to understand Lord Śiva and his activities. One who tries to criticize the activities of Lord Śiva is shameless.

 

 

A purana being in the mode of tamas or rajas does not disqualify the value of that ancient scripture in anyway. It deals with the aim of the text, the audience, and the predominating deity of the text (based on trimurti). A purana cannot be discounted simply because it is not classified as sattva.

 

 

Of course it doesnt but it being in tamas guna is not to be considered clear.

As far as the statement someone made "show me where shiva speaks about moksha, karma, jiva..." Shiva happens to be the speaker of about 50% of all the Vedic literature (including parts of the Bhagavatam). While not knowing a topic, some people want to pose as authorities and impose their own limited viewpoint on other people.

Ok i agree with that.I cant say about the figure of 50% but.

5) Next a Shaivite posts "Vishnu is a useless person because he has never explained yoga, karma, jiva, which foods to eat, dharma or moksha."

 

Certainly not no one has said such a thing here.It has been clearly mentioned in bhaktjans posts that one shouldnt insult lord shiva.

Go and read it.Hindustani sir you also.

How you know my name?

sadhana

sādhana — as the accomplishment; CC Adi 3.67

sambhoga-sādhana — brings about the enjoyment; CC Adi 4.182

sādhana-bhakti — another name of this process, "devotional service in practice"; CC Adi 7.142

sādhana-sāhasraiḥ — execution of thousands of sacrifices; CC Adi 8.17

sādhana-rīti — process of devotional service; CC Adi 10.103

sādhana — process; CC Adi 16.10

sādhya-sādhana — objective and means; CC Adi 16.11

sādhana — process; CC Adi 16.13

sādhya-sādhana — the objective and the process; CC Adi 16.15

sādhana — means; CC Adi 16.83

sādhana — the collecting; CC Madhya 4.148

sādhya-sādhana — objectives and transcendental practices; CC Madhya 6.197

bhakti-sādhana — in the execution of devotional service; CC Madhya 6.241

sādhana — and of the process; CC Madhya 8.118

sādhana vinu — without practicing the process; CC Madhya 8.197

sādhya-sādhana — the aim of life and how to achieve it; CC Madhya 9.255

sādhya-sādhana — the aim of life and how to achieve it; CC Madhya 9.255

śreṣṭha sādhana — the best means of achievement; CC Madhya 9.256

parama-sādhana — best process of achievement; CC Madhya 9.258

sādhana — the process of achievement; CC Madhya 9.271

sādhana — process of achievement; CC Madhya 9.272

sādhana — performance; CC Madhya 16.69

sādhana — how to approach it; CC Madhya 18.202

sādhana karile — even executing devotional service according to the regulative routine; CC Madhya 19.175

sādhana-bhakti — the process of regularly rendering devotional service; CC Madhya 19.177

sādhana — of the process of obtaining that goal; CC Madhya 20.103

prāptyera sādhana — the means of attaining Kṛṣṇa; CC Madhya 20.124

sādhana-bhakti — regulative principles for executing devotional service; CC Madhya 22.104

sādhana-abhidhā — called sādhana-bhakti, or devotional service in practice; CC Madhya 22.105

sādhana-bhakti — process of devotional service; CC Madhya 22.108

sādhana-bhaktira — of regulative devotional service; CC Madhya 22.114

sādhana-ańga-sāra — the essential parts of the practice of devotional service; CC Madhya 22.114

sakala-sādhana — of all items for executing devotional service; CC Madhya 22.129

bahu ańga-sādhana — execution of many processes of devotional service; CC Madhya 22.135

sādhana — such processes of execution; CC Madhya 22.156-157

sādhana-bhakti — devotional service performed by means of the body and senses; CC Madhya 22.167

sādhana-bhakti — devotional service in practice; CC Madhya 22.168

sādhana-bhaktye — by devotional service; CC Madhya 23.10

sādhana — the execution of regulative devotional service; CC Madhya 24.30

tri-vidha sādhana — the three kinds of execution; CC Madhya 24.79

sādhana — practice for perfection; CC Madhya 24.92

sādhana — execution of spiritual life; CC Madhya 24.93

sādhana — practice; CC Madhya 24.109

sādhana — activities of devotional service; CC Madhya 24.172

sādhana pradhāna — the chief processes of devotion; CC Madhya 24.193

sādhana-siddha — liberated to the position of associates by perfection in devotional service; CC Madhya 24.287

sādhana-siddha — those who have perfected themselves by devotional service; CC Madhya 24.290

sādhana bhaktira vidhāna — the authorized means of executing devotional service; CC Madhya 24.352

sādhana-bhakti — the practice of devotional service; CC Madhya 25.103

sādhana-bhaktira — of the process of executing devotional service; CC Madhya 25.120

sādhana-bhakti — of devotional service; CC Madhya 25.121

sādhana-prayojana — the execution of service and the achievement of the ultimate goal; CC Madhya 25.147

sādhana-bhaktira — of the discharge of devotional service; CC Madhya 25.259

sādhana — instrument; CC Antya 4.78

karāya sādhana — teaches regularly; CC Antya 5.26

karaha sādhana — induce to accept the service; CC Antya 6.165

sādhana — how to execute it; CC Antya 6.234

sādhana — of the performances; CC Antya 20.13

sādhana — the agency; Bs 5.44