rohit

I heard that the devotees of Sri Rama must also remain in MARYADA, since

the avatar itself was itself called MARYADA PURUSHOTTAM.

Sri Hanuman helps those RAM devotees who live in MARYADA. Is it so?

Is there no such freedom as in Krishna Avatar? I mean in Krishna

Avatar, Sri Krishna broke all the rules and the so-called Maryada

for his devotees.

I also heard that if proper SANYAM-NIYAM is not maintained in

RAM BHAKTI, it might have reverse consequences.

I have some more queries which remain answered till now.

Everyday in newspapers you may have read that a bus or a car returning

from a holy place like "Vaishno Devi" etc., met with a big accident.

All the people who went for the darshan died on the spot.

Then where is the blessings of the darshan. "KALA" is eating

regardless of darshans.

Similarly, I read about a devotee in this forum

who died in a car accident. The organisation says he was a true

devotee and punctual.

What is the mystery of people dieing like ordinary humans and animals, even after darshan and being true devotees?

As I quoted above in my previous post about Tulsidas's "Hanuman Bahuk".

Is praying to God at the time of painful suffering wrong? If yes, then

Tulsidas was not a true devotee?

Secondly, in Gita Krishna says:

"<font color="blue">Among "SHASTRADHARI's" I am RAM, Among "RUDRA's I am SHANKAR...</font color>".

As you said in one of the previous posts, in response to

"...Mamekam Sharnam Vrij", that "I" in this sloka of Gita is "Krishna".

He did not say about either RAM nor SHIVA. Then who is RAM and what

is the difference between KRISHNA avatar and RAM avatar.

Are RAM and KRISHNA one and the same thing? And is it so that among

the BRAHMA, VISHNU, MAHESH only VISHNU is supreme. Or, KRISHNA is

different from these three?

In Ramcharitmanas, Tulsidas writes that SHIVA and VISHNU are one. In

the same, RAM says that "<font color="blue">the one who sees DIFFERENCE between VISHNU

and SHIVA is a fool? And without SHIVA BHAKTI one cannot attain my Bhakti.</font color>"

And in Gita Krishna says "Mamekam Sharnam Vrij".

Please clear it.

yasodanandan,

You wrote:

--------------------------------

SYNONYMS

sarva-dharman--all varieties of religion; parityajya--abandoning; mam--unto Me; ekam--only; saranam--surrender; vraja--go; aham--I; tvam--you; sarva--all; papebhyah--from sinful reactions; moksayisyami--deliver; ma--not; sucah--worry.

TRANSLATION

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.

"I shall deliver you from all sinful reaction. " means that after the surrendering there's no merging or "oneness", because krsna keep caring of the devotee protecting him from the reaction , so two persons united in a loving relationship... bhakti

--------------------------------

I have seen in life people who have surrendered completely, in painful conditions, neither there is life nor death. What else is the "sinful reaction". Even the advanced devotees suffering from incurable diseases. If the diseases get permanently cured, then it is true that "I shall deliver you from all sinful reaction", but it is not so.

Can you imagine the pain of a person lying in death bed, unfortunately a devotee too, suffering from dreaded disease, and also of not much age. He has no option.

There is a small book called "Hanuman Bahuk" which Tulsidas wrote. It is said that once Tulsidas suffered with severe pain in one of his hands and the vaidyas were unable to cure. So he prayed to "Hamumanji" and he got cured permanently. That prayer is contained in "Hanuman Bahuk". So here and in many other times people only get compleltely cured from small diseases through prayer. But today's dreaded incurable diseases are not cured even with prayers and even true devotees die from them.

Is it so that in those diseases neither PRAYER not MEDICINE works?

I have seen many translations of the Bhagavad Gita and still new

translations are coming. I also noticed that the translation by anyone

believing in "Karma Yoga", gives more stress on "Karma Marg", the one

in the "Bhakti Marg", gives stress on Bhakti and the one with "Gyana

Marg" gives more stress on "Gyana". Even recently I saw a new

translation by a yogi who gives more stress on the "Yoga Marg" in the

Bhagvad Gita.

The author of the most recent translation I have looked says in the

preface that anyone who is at the level of Krishna can actually (really)

be able to tell the actual meanings of the Slokas Krishna said in the

Bhagvad Gita. He says that his late guru was a great yogi with a very

high spiritual state, was at the level of krishna. So he has compiled

the translation of the Gita which his Guru had done.

The above statement really suits me that "one at the level of krishna

can tell the actual meanings."

I know that some may criticise the above statement as to how one can

be of the level of krishna.

Even if we consider Siddhas and Rishis who have reached to very high

spiritual states, the translation done by them can reflect the actual

meaning of the Bhagavad Gita since they are the practical man and have

experienced the truth personally.

So how can a normal man rely on any of the translations available in

the market. He will be baffled with the different meanings.

And there, at that moment, a god-realized saint, a practical man,

is needed as a Guru who can guide the disciple.

It is also written in our scriptures that the "Shastras, Veda etc."

can be understood only with "Guru Mukh". And not a theoretical Guru,

but a Siddha practical guru.

I have also seen Vaishnavas saying that only those surrendering to Krishna

(Vishnu) will become free from birth and death. And those worshiping

Shiva, Durga and other devas will come back again.

If you see Devi Bhagavat, the Devi has also said about the same three

Margas, Bhakti, Jnana and Karma, to reach her. She is also considered

"Moksha Dayini" in the Devi Bhagavat. What happens to the "Nishkama"

devotees of Devi. Are they not liberated from birth and death?

Then what about the renowned saints like Shri Ramkrishna Paramhamsa?

Similar interpretations can be found in "Shiva Puran" also. If Lord

Shiva is considered the main lord of this universe only, then

why Krishna asked Arjuna to please Lord Shiva and obtain "Pashupatastra"

from him. There was no need for Arjuna to obtain "Pashupat Astra"

since Lord Krishna was driving his chariot. Without his will no

Astra could have penetrated Arjuna's Chest.

So I think that the laws of Gita are universal whether we worship

Shiva, Durga, Bramha, Vishnu.

Regards,

Rohit.

I have seen many translations of the Bhagavad Gita and still new

translations are coming. I also noticed that the translation by anyone

believing in "Karma Yoga", gives more stress on "Karma Marg", the one

in the "Bhakti Marg", gives stress on Bhakti and the one with "Gyana

Marg" gives more stress on "Gyana". Even recently I saw a new

translation by a yogi who gives more stress on the "Yoga Marg" in the

Bhagvad Gita.

The author of the most recent translation I have looked says in the

preface that anyone who is at the level of Krishna can actually (really)

be able to tell the actual meanings of the Slokas Krishna said in the

Bhagvad Gita. He says that his late guru was a great yogi with a very

high spiritual state, was at the level of krishna. So he has compiled

the translation of the Gita which his Guru had done.

The above statement really suits me that "one at the level of krishna

can tell the actual meanings."

I know that some may criticise the above statement as to how one can

be of the level of krishna.

Even if we consider Siddhas and Rishis who have reached to very high

spiritual states, the translation done by them can reflect the actual

meaning of the Bhagavad Gita since they are the practical man and have

experienced the truth personally.

So how can a normal man rely on any of the translations available in

the market. He will be baffled with the different meanings.

And there, at that moment, a god-realized saint, a practical man,

is needed as a Guru who can guide the disciple.

It is also written in our scriptures that the "Shastras, Veda etc."

can be understood only with "Guru Mukh". And not a theoretical Guru,

but a Siddha practical guru.

I have also seen Vaishnavas saying that only those surrendering to Krishna

(Vishnu) will become free from birth and death. And those worshiping

Shiva, Durga and other devas will come back again.

If you see Devi Bhagavat, the Devi has also said about the same three

Margas, Bhakti, Jnana and Karma, to reach her. She is also considered

"Moksha Dayini" in the Devi Bhagavat. What happens to the "Nishkama"

devotees of Devi. Are they not liberated from birth and death?

Similar interpretations can be found in "Shiva Puran" also. If Lord

Shiva is considered the main lord of this universe only, then

why Krishna asked Arjuna to please Lord Shiva and obtain "Pashupatastra"

from him. There was no need for Arjuna to obtain "Pashupat Astra"

since Lord Krishna was driving his chariot. Without his will no

Astra could have penetrated Arjuna's Chest.

So I think that the laws of Gita are universal whether we worship

Shiva, Durga, Bramha, Vishnu.

Regards,

Rohit.

Lord Krishna has said in Gita, "Mamekam Sharnam Vrij". He has also

said that those who worship other Deva's reach to them. But those

who worship ME (Krishna), come to me. Then here who are other

Deva's?

Are the devotees of Siva, Durga etc., don't reach to the ultimate

supreme?

If the devotees of Shakti are considered, where does the Saints like

Ramkrishna Paramhamsa reach?

I personally believe that anyone who has realized god is truly capable

of guiding us towards the right path.

Whatever you answer in this forum seems to right and is an essence of

scriptures.

But I want to ask whether you have realized god? Or are you in such a

spiritual state of answering spiritual mysteries?

I have been searching for a true guru from years. Still my quest is

not finished. I feel that without a true guru no spiritual mysteries

can be uncovered.