Smiley
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I agree with you that we should be careful not to take things out of context. However as someone who was raised studying the Bible, I can assure you that the excerpt given is not out of context, but represents a consistent theme throughout the Jewish Bible. Jehovah gave specific instructions on how to treat slaves, how to 'purify' the land of Canaan of the indigenous peoples, etc. The point here is not to criticize Jewish and Christian people, only to highlight the differences between their ancient texts and the Vedas. In regards to the quote you referenced, "robbers" deciding to sacrifice a human being is not comparable with the worshiped deity of Jews and Christians demanding that people kill old men, women and their infant sons. I see a difference between an account of the actions of criminals and a 'divine' command. The treatment of the Canaanites was mandated to Moses directly from Jehovah, using very specific language.
This is a quite risky approach to take things out of context - the same can be done with the Vedas. "One day some robbers caught him in a field. They took him to a Kali temple to offer him as a human sacrifice to the Kali. Bharata did not resist." Rather Christians would point out that Vedic wisdom never left India for thousands of years because it does not conform to certain requirements of non-Hindus, is not meant for non-Hindus, or point out that Western followers of vedic culture are rarely able to follow all the rules, fall down in series, and that only Christians can look retrospectively at a successful preaching tradition for more than 2000 years, etc. -
I don't observe that ritual, neither do I compare the sacrifice of horses with the slaughter of male infants and the sexual slavery of their older sisters.
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Numbers 31 (NIV)
9 The Israelites captured the Midianite women and children and took all the Midianite herds, flocks and goods as plunder. 10 They burned all the towns where the Midianites had settled, as well as all their camps.
11 They took all the plunder and spoils, including the people and animals,
12 and brought the captives, spoils and plunder to Moses and Eleazar the priest and the Israelite assembly at their camp on the plains of Moab, by the Jordan across from Jericho.
13 Moses, Eleazar the priest and all the leaders of the community went to meet them outside the camp. 14 Moses was angry with the officers of the army—the commanders of thousands and commanders of hundreds—who returned from the battle.
15 "Have you allowed all the women to live?" he asked them.
16 "They were the ones who followed Balaam's advice and were the means of turning the Israelites away from the LORD in what happened at Peor, so that a plague struck the LORD's people.
17 Now kill all the boys. And kill every woman who has slept with a man,
18 but save for yourselves every girl who has never slept with a man.
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"One who knows the principles of religion never kills ... children, women ..."
Sri Krishna | Srimad Bhagavatam: Canto 1 - Chapter 7 - Sloka 36
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Thank you for sharing that. It was great!
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As someone who was raised studying the Bible, I do not see how you can harmonize its teachings with the Vedas. Please reference
skepticsannotatedbible dot com
Also, Numbers 31 will incite horror in normally dispassionate men.
His teachers were Uddalaka and Vaisampayana. In later life, Yajnavalkya decidesto take up the fourth stage of Ashram life, namely Sanyasa (life of a
renunciate). He tells his two wives, Maitreyi and Katyayani, about his plans
for austerities in the Himalayas and asks them to divide all his property among
themselves and live happily in the ashram. Katyayani, of common intelligence, is
agreeable and accedes, but Maitreyi, who possesses great discrimination,
questions her husband on the value of worldly properties and their suitability
for earning her true happiness. To this, Yajnavalkya agrees saying, “These can
grant you worldly comforts in life, but not knowledge of the Self.” Maitreyi,
who is a sincere seeker, then questions her husband on the source of true
happiness, and how the knowledge of the Self can be acquired. Enlightening
Dialogue Between Yajnavalkya and Maitreyi In the Brihadaranyaka Upanishad, we
come across this fascinating dialogue between these two. The sage explains to
Maitreyi, the nature of the Self and worldly relations, “Oh Maitreyi,
you were dear to me earlier also, but by seeking thus, you have become dearer.
Listen to what I have to
say: One loves the husband, not for the sake of the husband, but for the Self
present in the husband; One loves the wife not for the sake of the wife, but
for the Self present in the wife; One loves the friend not for the sake of the
friend, but for the Self present in the friend; One loves the Gods, not for the
sake of the Gods, but for the Self present in the Gods; One loves a thing, not
for the sake of the thing, but for the Self present in the thing; This Self
alone exists everywhere. It cannot be known, for it is itself the Knower.” Such
was the profound teaching of Sage Yagnavalkya! As a result these teachings,
Maitreyi quickly becomes an enlightened scholar in the vedic times, along with
Gargi, another woman scholar of those times, in the court of King Janaka of
Mithila. Another valuable story from the Upanishads, which Swami has also
reiterated, describes two birds sitting on the boughs of a tree. The Story of
the Two Birds on a Tree One bird, at the top of the tree, is large and bright,
of brilliant plumage but sits silently, peacefully and in deep bliss. Another
bird, somewhat plain, is sitting lower down, busily eating the berries of the
tree, some of which are sweet, some of which turn out to be bitter. And every
time it eats a bitter one, it is repelled and looks upwards towards the silent
bird, fascinated by the composure of the silent bird at the top of the tree.
The bird continues to eat the berries. Gradually, with such alternate
experiences of sweet and bitter berries, it develops dispassion and
is slowly drawn and moves upwards towards the silent bird. Arriving at close
proximity to it, the plain bird is surprised to see that what it had observed
all along, was its own reflection and that the two are One in reality. There is
total mergence. The analogy to our own lives is that we, by nature, seek and
experience the duality of life in terms of good and bad, (the berries) happiness
and misery, etc, until we finally mature, accept both with equanimity, and learn
to rise above them, thus attaining to the Transcendental One or Atman. This is
the Vision of the Non-dual. How to Overcome the Pleasure-Pain Cycle The normal
human tendency is to readily accept pleasure, but reject pain and suffering.
The greater the suffering, the greater the effort and the intensity in trying
to overthrow and overcome the same. But when we learn to accept pain, (which
happens after a lot of inner struggle and inner preparation), as we do
pleasure, we evolve to a higher level of awareness and equanimity through
surrender. Suffering bring us to our proper senses when we take it in the right
spirit and attitude. This become our spiritual practice for the higher life of
the spirit. Kunti, the mother of Pandavas, had this attitude that she may
always face sufferings, which is a very rapid form of Sadhana - when the
attitude is right. It may look as if suffering is being glorified in God’s
scheme
of things. But there is a great purpose and requirement behind sufferings.
Thomas A. Kempis, the 15th century Roman Catholic monk has much to advise on
the role of suffering in his classic book, The Imitation of Christ. “It is
good for us to have trials and troubles at times, for they often remind us that
we are on probation and ought not to hope in any worldly thing. It is good for
us sometimes to suffer contradiction, to be misjudged by men even though we do
well and mean well. These things help us to be humble and shield us from
vainglory. When to all outward appearances men give us no credit, when they do
not think well of us, then we are more inclined to seek God Who sees our
hearts. Therefore, a man ought to root himself so firmly in God that he will
not need the consolations of men.” Thomas A. Kempis We will see as we
go along, what lessons Swami teaches us on this subject. “Suffering must be
looked upon as ‘adjustment’ sadhana”. Swami tells us that “Test is My Taste!”
and that we should “Give up Ahamkara and Mamakara (I and Mine).” Through many
births we have undergone several forms of body attachment and conditioning. The
ego develops and strengthens its hold through ignorance, selfish samskaras (in
born tendencies) and negative thinking. Sufferings therefore come upon us.
These help loosen the bonds of attachment, and releases the jiva gradually from
the “I and Mine” syndrome. This has been explained
by Swami on many occasions for example: ‘Fish is better than selfish’ ‘Cut the I
clean across and let it die on the Cross’. The World for Us and Not 'We for the
World!' Swami Vivekananda tells us how this world can be useful for our
enlightenment. He says: “This world is a gigantic gymnasium, wherein we come to
develop our spiritual biceps and muscles!” But very few follow this outlook. We
tend to move into the world’s by-lanes, fascinated by the world of
sense-enjoyments and worldly attachments and thus miss the true goal of life.
Our Lord Sai puts it beautifully when He teaches us how to ‘take on’ the world:
“Life is a challenge, meet it. Life is a game, play it. Life is a dream, realize
it. Life is Love, enjoy
it.” If we follow these precepts then we shall surely succeed – and realize the
true nature of Love. The jiva (individual) has now learned fully what it has to
from the world - that we must grow and grow in God’s Love! Swami
Vivekananda Let us see how facing challenges, meeting them squarely head on in
the world, helps the jiva develop spiritual biceps. Again, it is Swami’s
nectarine words which will help facilitate our understanding. Challenges
and Adversities - Our Teacher and Redeemer In The Old Testament, The Book of
Job, tells us about a man called Job, his struggle, the challenges he faced and
the sufferings he underwent, at the hands of Satan, before the Good Lord blessed
him and made him whole. The story of Job from the Old Testament is worth
relating here in brief and the important lessons we learn from it, in the light
of what Swami teaches us. The Story of Job Job lived in the land of Uz . He
flourished during the biblical times. He was blameless, upright, honest, one
who feared God and turned away from evil (he was of a sathwic nature). He was
very prosperous. He had 7 children, 7000 sheep, 3000 camels, 500 oxen, 500
she-asses and many servants. The Lord praises Job for his good and noble
qualities, but Satan wants to challenge his integrity and test him - which he is
permitted to do. Satan undertakes the task with full vigour. Job’s Test As a
result Job suffers terribly. In one day he loses all his possessions, camels,
sheep, oxen, etc. Then, all his 7 children die in a whirlwind hurricane, due to
house collapse. Overnight he is a deprived and a devastated man. In the
face of a catastrophe of such magnitude, Job’s response is truly heroic. It
shows his exemplary faith, devotion and his surrender to the Lord’s Almighty
will. Having lost all, he has the courage of his conviction, not to blame God
or ask “Why me?” He utters powerful words in defence of God, whereas many a
good man in his place would have crumbled and quailed. Instead he says, “Naked
I came from my mother’s womb, and naked I shall return; the Lord gave and the
Lord has taken away, Blessed be the name of the Lord.” He says. But that is not
all. Job has won the first challenge round, but wily Satan has more in store for
him: The Second Round Job is next smitten by a rare and painful disease. He is
covered all over his entire body with pus–filled, painful boils and sores. He
sits all day, among a heap of ashes for relief. Finally, even his wife gives
him up – “Curse your God and die!” she utters and weeps. Swami tells us that
‘The body is a bubble, don’t follow the body.’ ‘Deha (body) means that which is
burnt.’ and ’Sharira (body) means that which declines’. With Friends as These,
Who Needs Enemies? To top it all, 3 of his friends visit him in the hour of
his trial. They criticize and blame him fully for his past evil deeds leading to
his present pitiable condition. Job searches his own soul and finds he is
innocent of any
crime or sin, that his friends blame him for. He finds his friends’ talks
shallow and without compassion and substance. To him, it appears as empty
rhetoric and he rejects their explanations. In this light Swami has taught us
that “Friends are like frogs in a pond, they vanish as soon as the pond is dry”
and that “God is the only true friend.” Moreover, the friends have a ‘dual
mind’ - which Swami says ‘is half blind’. The friends speak from the head and
not the heart. The friends are unable to place themselves in his shoes. They
neither empathise, nor pray for his well-being. No one is able to help him. Job
is undergoing, what is called in Christian parlance, “the dark night of the
soul.” He is left all to himself, to grapple with his problems in silence. In
prayer and deep contemplation, he seeks the source of solace and
refuge. “Vichara (enquiry) is seventy percent of true sadhana” – Baba. Job’s
Transformation It is difficult to have a true and proper perspective of
Job’s inner life and his search but we can be sure that through introversion
and self analysis, he is gravitating rapidly towards the core of his inner
being, the spirit. The Lord alone is his shepherd. He develops complete
dispassion for the body, the world, what it stands for and what it has to
offer. When one door closes, the Lord opens another. There is a Divine
Interlude. In the deep silence he hears the voice of God. He hearkens to the
voice of God within, which says “The two ferocious animals responsible for your
bondage have been destroyed!” The Lord’s Grace has descended upon him. In
silence he is totally transformed. “Do you think I would confront you with pain
and sufferings, if there was not a need for it? - Baba The Two Animals In Man
What are these two animals the Lord mentions to Job? The Lord calls them:
“Behemoth” - the enemy within, i.e. self-centredness, (ego -centricity)
containing
animal and carnal elements. In this regard Swami tells us “Destroy the six inner
enemies, the shadripus. Give up the ego.” And the second “Levathan”- the enemy
outside, comprising of “the world, the flesh and the devil.” Swami is
continually exhorting us to “Give up worldly desires.” The Inner and Outer Foes
in Man Conquering these means inner and outer purification. The “inner” and
the “outer” finally merge and there is the One. Every spiritual aspirant has to
undergo this purification (purgatory), lose his body attachment and break away
from the bondage of “I and mine” before final mergence, or atonement
(at–One-ment). His physical, vital, emotional, psychic, intellectual and
spiritual parts undergo transformation. There is no doubt that Job
had undergone this thorough inner cleansing. Job attains the state of
equanimity, “He who is not downcast in sorrow, nor elated in joy, and is
free from anger, fear, attachment, etc. such a person is called the wise one,
established in equanimity.” - The Bhagavad Gita Chap II Lessons Learnt from
Job’s Tale Some of us may be going through pain, suffering, disappointment and
anguish, and are crying out, as Job did, "Why? Why me? What have I done? Where
does it all fit together? What purpose?" Job's answer to us (as of all
Scriptures of the world, likewise) is, "God knows what He is about. One of
these days all the answers will come in. In the meantime, rest in confidence
that He knows what He is doing with you." A Dialogue Between Swami and a Close
Devotee Devotee: “Swami! From the lives of saints like Tukaram and Narsimha
Mehta, we see that they underwent great sufferings in their personal and family
life.” Swami: “Not so! Why do you say they suffered? The Lord took care of
them and their faith and devotion gave them peace and bliss! To the outsider it
may appear as though they underwent great hardships! They had developed
equanimity.” More Lessons Learnt
Suffering like beauty, lies in the eye of the beholder, as Shakespeare would
have put it. The power of faith and devotion leading to discrimination and
dispassion, in a devotee, makes him immune to worldly sufferings. “For bitter
medicines, there is a date marking its use ‘Effective until this date’,
thereafter, it becomes ineffective. God’s Grace, likewise can put a date for
the sufferings and its effectiveness” — Swami. “Instead of saying, ‘Oh God,
I have a big problem’, take the positive step to say -“Oh problem, I have a big
God!” - anon. The Lessons Learnt in a Beautiful Poem These words by a poet,
wrap up in a beautiful fashion, the lessons learnt from facing challenges and
its concomitant sufferings: A Beautiful Poem When God wants to
drill a man,And thrill a man,And skill a man;When God wants to mould a manTo
play the noblest part,When He yearns with all his heartTo create so great and
bold a manThat all the world shall be amazed;Watch His methods, watch His ways
-How He ruthlessly perfectsWhom He royally selects.How He hammers him and hurts
him,And
with mighty blows, converts himInto trial shapes of clayWhich only God
understands, While man’s tortured heart is crying,And he lifts beseeching
hands. How He bends but never breaks When his good He undertakes. How He uses
whom He chooses, And with every purpose, fuses him, By every act, induces him
To try his splendour out. God knows what He's about. - Anon. Finally,
Swami’s parting words on how He transforms Man: “I am Nataraja, the dance
master! The prince among dancers! I alone, know the agony of teaching you each
and every step of the dance!” (Sharing with Sai Love) Ram.Chugani Sri S
Suresh Rao and the Heart2Heart Team Ram ChuganiKobe, Japanrgcjp
New Messenger with Voice. Call regular phones from your PC and save big.
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I wonder, does the Supreme really want us to debate this or
concentrate on teaching those that have NO knowledge of Veda?
I think it can be safely be said that Vaishnavs see Sri Vishnu/Rama/Krishna
as supreme, Shaivas see Sri Shiva as supreme and
Shaktas see Sri Mata Devi as supreme.
Debate has been going on between vishnu-shiva supremacy from daya of dawn. But bad news for some sect (particularly to saivatees) is that Great Acharyas like Ramanujacharya, Madhvacharya, Vallabhacharya, Nimbarkacharya, Vedanta Desika etc.. have proved clearly that "Lord Narayana is Supreme Brahman" and they have defeated shaiva-scholars , saiva-philosophies.So no use in debating on the matter which has already been solved & proved.
Moreover, we are all petty people. We have to accept the sayings of acharyas. Acharyas say "Lord Narayana" is Supreme.
Moreover Puranas are just symbolisation. Each purana hails each diff God is supreme. So debating on basis of puranas is foolish & mindless. Moreover, Saivatees dont tend to come out of "shiva purana". Wat else can they do ? Because apart from shiva-purana they dont have anything in their hands.
All the 4 great philosophies - Suddhadvaita, Vishistadvaita, Dvaitadvaitha, Dvaitha point out only "Lord Narayana" as Supreme. So saying that these 4 philosophies are meaningless by shaivatees is foolishness, because all these acharyas have already defeated shaivas and proved "Lord Vishnu" is supreme.
Om Namo Narayanaya
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As someone who was raised studying the Bible, I do not see how you can harmonize its teachings with the Vedas.
For instance, Numbers 31 will incite horror in normally dispassionate men.
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Haribol!
A friend of mine, Gunga Narayan Das is a direct disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. He has explained to me that a pure devotee (like Srila Prabhupada) is not subject to error which is a symptom of the conditioned living being.
I am very interested in this teaching -
1. Was it always a part of Vaishnavism? If not, when and with whom did it develop?
2. Is this to be understood as simply an attitude of respect, i.e. "my guru can do no wrong"
or is it to be taken literally?
3. What if two pure devotees ever disagree with one another? I have read in the Srimad Bhagavatam of Lord Shiva and Sri Narada debating about something - are they not both pure?
4. Finally, how is the discrepancy resolved when a pure devotee disagrees with observational astronomy data?
Thank you for your time.
Mark
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In the delightful treasure of all the three realms, in the supreme effulgence which wipes away all taints, in the savior who is the resort of the helpless and worthy of surrender, in Him who is unborn and immutable, in the Lord who is Hari I take refuge.
In Him, whose color resembles that of the heap of blue lilies, who is as pure as the vast summer sky, whose black eyelids resemble the dark bees, who wields the lotus, chakra and gadha in His hands I take refuge.
In Him, whose body has the luster of the bees, who has the conch similar to the white lotus bud, whose lotus-like form has the bee of Brahma, the creator of Vedas, humming around, who is like the water that supports the lotus of my heart I take refuge.
In Him, whose nails look like stars strewn around, whose smiling face resembles the whiteness of the radiant full moon, whose chest creates the illusory notion of the flow of Ganga, who is like the vast summer sky I take refuge.
In Him, whose chest is adorned by lotus-born Lakshmi, who is as white as
the pollen dust of the lotus that has just blossomed, whose limbs are red like the declining sun and who is beautiful like the sky of golden color I take refuge.
In Him, who is constantly engaged in the play of creation, who is unborn, immutable and all-pervasive, whose body, despite its existence for a countless number of yugas, looks like one just born; who, as a child is reclining in the banyan leaf I take refuge.
In Him, who is like mist to the lotus of daityas, who is eternal sun to the lotus of the devas, who is like the sustaining water of the lotus-born Brahma, who abides in this lotus-like heart of mine
I take refuge. *
_____
"Even if I have to come out of thousands of wombs in the future and have to be born again and again; in all those lives, my Lord, may my mind be firmly anchored in Thee for ever and ever. May I long for You, my Lord, without a break, and as intensely and eagerly as the ignorant are drawn to the pleasure of their senses. May that longing never disappear from my heart while my mind always dwells in Thee." Sri Maharishi Prahlada **
* The Yoga Vasishta (Abhinanda Panditas Laghu-Yoga-Vasishta);
translated by K.N. Subramanian; Sura Books (Pvt) Ltd.;
1620, Block, 16th Main Road, Anna Nagar, Chennai 600 040
Phones: 044-26162173, 26161099 email: surabooks@eth.net
** re-edited excerpts from Srimad Bhagavata and Sri Vishnu Purana; translated by V. Krishnaswami Aiyar; 2000 Bharatiya Vidya Bhavan Kulapati K.M. Mumshi Marg; Mumbai - 400 007
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In the delightful treasure of all the three realms, in the supreme effulgence which wipes away all taints, in the savior who is the resort of the helpless and worthy of surrender, in Him who is unborn and immutable, in the Lord who is Hari I take refuge.
In Him, whose color resembles that of the heap of blue lilies, who is as pure as the vast summer sky, whose black eyelids resemble the dark bees, who wields the lotus, chakra and gadha in His hands I take refuge.
In Him, whose body has the luster of the bees, who has the conch similar to the white lotus bud, whose lotus-like form has the bee of Brahma, the creator of Vedas, humming around, who is like the water that supports the lotus of my heart I take refuge.
In Him, whose nails look like stars strewn around, whose smiling face resembles the whiteness of the radiant full moon, whose chest creates the illusory notion of the flow of Ganga, who is like the vast summer sky I take refuge.
In Him, whose chest is adorned by lotus-born Lakshmi, who is as white as
the pollen dust of the lotus that has just blossomed, whose limbs are red like the declining sun and who is beautiful like the sky of golden color I take refuge.
In Him, who is constantly engaged in the play of creation, who is unborn, immutable and all-pervasive, whose body, despite its existence for a countless number of yugas, looks like one just born; who, as a child is reclining in the banyan leaf I take refuge.
In Him, who is like mist to the lotus of daityas, who is eternal sun to the lotus of the devas, who is like the sustaining water of the lotus-born Brahma, who abides in this lotus-like heart of mine
I take refuge. *
_____
"Even if I have to come out of thousands of wombs in the future and have to be born again and again; in all those lives, my Lord, may my mind be firmly anchored in Thee for ever and ever. May I long for You, my Lord, without a break, and as intensely and eagerly as the ignorant are drawn to the pleasure of their senses. May that longing never disappear from my heart while my mind always dwells in Thee." Sri Maharishi Prahlada **
* The Yoga Vasishta (Abhinanda Panditas Laghu-Yoga-Vasishta);
translated by K.N. Subramanian; Sura Books (Pvt) Ltd.;
1620, Block, 16th Main Road, Anna Nagar, Chennai 600 040
Phones: 044-26162173, 26161099 email: surabooks@eth.net
** re-edited excerpts from Srimad Bhagavata and Sri Vishnu Purana; translated by V. Krishnaswami Aiyar; 2000 Bharatiya Vidya Bhavan Kulapati K.M. Mumshi Marg; Mumbai - 400 007
-
In the delightful treasure of all the three realms, in the supreme effulgence which wipes away all taints, in the savior who is the resort of the helpless and worthy of surrender, in Him who is unborn and immutable, in the Lord who is Hari I take refuge.
In Him, whose color resembles that of the heap of blue lilies, who is as pure as the vast summer sky, whose black eyelids resemble the dark bees, who wields the lotus, chakra and gadha in His hands I take refuge.
In Him, whose body has the luster of the bees, who has the conch similar to the white lotus bud, whose lotus-like form has the bee of Brahma, the creator of Vedas, humming around, who is like the water that supports the lotus of my heart I take refuge.
In Him, whose nails look like stars strewn around, whose smiling face resembles the whiteness of the radiant full moon, whose chest creates the illusory notion of the flow of Ganga, who is like the vast summer sky I take refuge.
In Him, whose chest is adorned by lotus-born Lakshmi, who is as white as
the pollen dust of the lotus that has just blossomed, whose limbs are red like the declining sun and who is beautiful like the sky of golden color I take refuge.
In Him, who is constantly engaged in the play of creation, who is unborn, immutable and all-pervasive, whose body, despite its existence for a countless number of yugas, looks like one just born; who, as a child is reclining in the banyan leaf I take refuge.
In Him, who is like mist to the lotus of daityas, who is eternal sun to the lotus of the devas, who is like the sustaining water of the lotus-born Brahma, who abides in this lotus-like heart of mine
I take refuge. *
_____
"Even if I have to come out of thousands of wombs in the future and have to be born again and again; in all those lives, my Lord, may my mind be firmly anchored in Thee for ever and ever. May I long for You, my Lord, without a break, and as intensely and eagerly as the ignorant are drawn to the pleasure of their senses. May that longing never disappear from my heart while my mind always dwells in Thee." Sri Maharishi Prahlada **
* The Yoga Vasishta (Abhinanda Panditas Laghu-Yoga-Vasishta);
translated by K.N. Subramanian; Sura Books (Pvt) Ltd.;
1620, Block, 16th Main Road, Anna Nagar, Chennai 600 040
Phones: 044-26162173, 26161099 email: surabooks@eth.net
** re-edited excerpts from Srimad Bhagavata and Sri Vishnu Purana; translated by V. Krishnaswami Aiyar; 2000 Bharatiya Vidya Bhavan Kulapati K.M. Mumshi Marg; Mumbai - 400 007
-
Haribol!
A friend of mine, Gunga Narayan Das is a direct disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. He has explained to me that a pure devotee (like Srila Prabhupada) is not subject to error which is a symptom of the conditioned living being.
I am very interested in this teaching -
1. Was it always a part of Vaishnavism? If not, when and with whom did it develop?
2. Is this to be understood as simply an attitude of respect, i.e. "my guru can do no wrong"
or is it to be taken literally?
3. What if two pure devotees ever disagree with one another? I have read in the Srimad Bhagavatam of Lord Shiva and Sri Narada debating about something - are they not both pure?
4. Finally, how is the discrepancy resolved when a pure devotee disagrees with observational astronomy data?
Thank you for your time.
Mark
-
Haribol!
A friend of mine, Gunga Narayan Das is a direct disciple of His Divine Grace A.C. Bhaktivedanta Swami Prabhupada. He has explained to me that a pure devotee (like Srila Prabhupada) is not subject to error which is a symptom of the conditioned living being.
I am very interested in this teaching -
1. Was it always a part of Vaishnavism? If not, when and with whom did it develop?
2. Is this to be understood as simply an attitude of respect, i.e. "my guru can do no wrong"
or is it to be taken literally?
3. What if two pure devotees ever disagree with one another? I have read in the Srimad Bhagavatam of Lord Shiva and Sri Narada debating about something - are they not both pure?
4. Finally, how is the discrepancy resolved when a pure devotee disagrees with observational astronomy data?
Thank you for your time.
Mark
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Whats the best type of business to start nowadays? in opinion ofdevotees here.
I think it is affiliate marketing. This is ideal for anyone who likes to spend time on the internet. A good example is this blog (one of mine) which is affiliated with 3 different corporations: HardSmacks. com Also by focusing your business efforts through the internet, you can easily get your spiritual message accross in a subtle way. For instance if you use a blog or a website to market companies that you are affiliated with, then you can simply add a link to your site or blog entitled something intriguing like 'self-realization', 'meditation', 'Eastern Spirituality', 'Yoga', etc. I have
several spiritual clubs/groups that I promote but it is not obvious at first.
Mark
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I would like to know if anyone knows of a complete list of Ammachi
clubs/groups that are on the internet and if so which are the official
ones and which ones are just tolerated. Thanks!
The Bible Is Veda
in Spiritual Discussions
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Why are you trying to push the Bible on Hindus?
Who I studied the Bible under is simply a red herring.
What is relevant is this idea that you seem to have
that the adherents of Santana Dharma are missing
something by not studying the Bible.
Great teachers like Sri Adi Shankara (who many
believe is Lord Shiva Himself) and Sri Chaitanya
Mahaprabhu (who many believe is Sri Krishna Himself)
appeared in India after the time of Jesus of Nazareth.
They saw no need to mention him at all. How did
they miss these 'great' insights that you have?
The Dharma is fine without Moses, Jesus or Mohammed.
That is not a criticism of Jews, Christians or Muslims
(my father is a devout Christian who I love and respect
very much), it is just a statement of confidence in the
sufficiency of the Dharma as it was delivered by the great
acharyas of the past. Is there anything wrong with that?