Do you have problems in life? And want to know, what shall be done ahead?
Are you on the crossroads of life, wanting to know which road is good or bad?
You are at the right place.
Just Drop your questions, queries, problems in this section. I will reply to you in the way of Krishnanity. Tell you what to do in this situation of life, taking the example of Lord Krishna.
So just start commenting here, with your problems in life. It is better to sort the problems then to commit suicide.
Reply with your problems, and wait for the answers.
Saturday, June 12, 2010
Saturday, October 10, 2009
Difference Between Ram and Krishna
- Ram is elder brother of Laxman(Sheshnag) While Krishna is yonger brother of Balram(Sheshnag)
- Name of Ram is simple, Name of Krishna curls our tongue three times.
- Ram is a simple and ideal person, while Krishna is very cleaver, hard to understand, every statement said by Krishna may contain many meanings.
- Ram married a single lady(Sita), While Krishna had 16108 wives
- Ram stands upright, strait, whereas Krishna stands bending his body at three places
Similarities.............
Both are Avtars of Lord Vishnu, but he wants to convey the people by this difrences that you can go on the path of truth by whichever path, being simple or complex, can achieve your goal.
And at the end you will need to come to GOD, where he will welcome you with his open arms.
BY
Rahul Agrawal.
Krishna
Krishna (कृष्ण in Devanagari) is a deity worshipped across many traditions in Hinduism in a variety of perspectives. While many Vaishnava groups recognize him as an avatar of Vishnu, other traditions within Krishnaism consider Krishna to be svayam bhagavan, or the Supreme Being.
Krishna is often depicted as an infant, as a young boy playing a flute as in the Bhagavata Purana, or as a youthful prince giving direction and guidance as in the Bhagavad Gita. The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions. They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero and the Supreme Being. The principal scriptures discussing Krishna's story are the Mahābhārata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana.
The various traditions dedicated to different manifestations of Krishna, such as Vasudeva, Bala Krishna and Gopala, existed as early as 4th century BC. The Krishna-bhakti Movement spread to southern India by the 9th century AD, while in northern India Krishnaism schools were well established by 11th century AD. From the 10th century AD, with the growing Bhakti movement, Krishna became a favorite subject in performing arts and regional traditions of devotion developed for forms of Krishna such as Jagannatha in Orissa, Vithoba in Maharashtra and Shrinathji in Rajasthan.
Krishna is often depicted as an infant, as a young boy playing a flute as in the Bhagavata Purana, or as a youthful prince giving direction and guidance as in the Bhagavad Gita. The stories of Krishna appear across a broad spectrum of Hindu philosophical and theological traditions. They portray him in various perspectives: a god-child, a prankster, a model lover, a divine hero and the Supreme Being. The principal scriptures discussing Krishna's story are the Mahābhārata, the Harivamsa, the Bhagavata Purana and the Vishnu Purana.
The various traditions dedicated to different manifestations of Krishna, such as Vasudeva, Bala Krishna and Gopala, existed as early as 4th century BC. The Krishna-bhakti Movement spread to southern India by the 9th century AD, while in northern India Krishnaism schools were well established by 11th century AD. From the 10th century AD, with the growing Bhakti movement, Krishna became a favorite subject in performing arts and regional traditions of devotion developed for forms of Krishna such as Jagannatha in Orissa, Vithoba in Maharashtra and Shrinathji in Rajasthan.
A Hindu ( Devanagari: हिन्दू) is an adherent of Hinduism, a set of religious, philosophical and cultural systems that originated in the Indian subcontinent. The vast body of Hindu scriptures, divided into Śruti ("revealed") and Smriti ("remembered"), lay the foundation of Hindu beliefs which primarily include dhárma, kárma, ahimsa and saṃsāra. Vedānta and yoga are one of the several core schools of Hindu philosophy, broadly known as the Sanatan Dharm (Hindi: सनातन धर्म).
Hinduism is regarded as the oldest of world's major religions and Hindu mythology and philosophy has had a profound impact in many parts of the world, especially southern and South East Asia. With more than a billion adherents, Hinduism is the world's third largest religion. Vast majority of Hindus, approximately 900 million, live in India. Other countries with large Hindu populations can be found in various parts of the world.
The roots of the diverse set of religious beliefs, traditions and philosophy of Hindus were laid during the Vedic age which originated in India between 2000 and 1500 BC. The ancient Vedic religion is considered by most scholars as the predecessor of the modern religion of Hindus and it has had a profound impact on India's history, culture and philosophy. The Vedas is oldest sacred book of Hinduism and lays the foundation of several schools of Hindu thought. The Upanishads refers to those scriptures which form the core teachings of the Vedānta philosophy. Adi Shankara's commentaries on the Upanishads led to the rise of Advaita Vedanta, the most influential sub-school of Vedanta.
Hinduism consists of several sects and denominations, of which Vaishnavism and Shaivism are by far the most popular. Other aspects include folk and conservative Vedic Hinduism. Since the 18th century, Hinduism has accommodated a host of new religious and reform movements, with Arya Samaj being one of the most notable Hindu revivalist organizations. Due to the wide diversity in the beliefs, practices and traditions encompassed by Hinduism, there is no universally accepted definition on who a Hindu is, or even agreement on whether term Hinduism represents a religious, cultural or socio-political entity. In 1995, Chief Justice P. B. Gajendragadkar was quoted in an Indian Supreme Court ruling:
When we think of the Hindu religion, unlike other religions in the world, the Hindu religion does not claim any one prophet; it does not worship any one god; it does not subscribe to any one dogma; it does not believe in any one philosophic concept; it does not follow any one set of religious rites or performances; in fact, it does not appear to satisfy the narrow traditional features of any religion or creed. It may broadly be described as a way of life and nothing more.
Thus some scholars argue that the Hinduism is not a religion per se but rather a reification of a diverse set of traditions and practices by scholars who constituted a unified system and arbitrarily labeled it Hinduism. The usage may also have been necessitated by the desire to distinguish between "Hindus" and followers of other religions during the periodic census undertaken by the colonial British government in India. Other scholars, while seeing Hinduism as a 19th century construct, view Hinduism as a response to British colonialism by Indian nationalists who forged a unified tradition centered on oral and written Sanskrit texts adopted as scriptures.
Hindu philosopher Adi Shankara consolidated the doctrine of Advaita Vedānta, one of the most popular Hindu schools of thought.A commonly held view, though, is that while Hinduism contains both "uniting and dispersing tendencies", it has a common central thread of philosophical concepts (including dharma, moksha and samsara), practices (puja, bhakti etc) and cultural traditions.[18] These common elements originating (or being codified within) the Vedic, Upanishad and Puranic scriptures and epics. Thus a Hindu could:
follow any of the Hindu schools of philosophy, such as Advaita (non-dualism), Vishishtadvaita (non-dualism of the qualified whole), Dvaita (dualism), Dvaitadvaita (dualism with non-dualism), etc.
follow a tradition centered on any particular form of the Divine, such as Shaivism, Vaishnavism, Shaktism, etc.
practice any one of the various forms of yoga systems; including bhakti (devotion) in order to achieve moksha.
In 1995, while considering the question "who are Hindus and what are the broad features of Hindu religion", the Supreme Court of India highlighted Bal Gangadhar Tilak's formulation of Hinduism's defining features:
Acceptance of the Vedas with reverence; recognition of the fact that the means or ways to salvation are diverse; and the realization of the truth that the number of gods to be worshipped is large, that indeed is the distinguishing feature of Hindu religion.
Some thinkers have attempted to distinguish between the concept of Hinduism as a religion, and a Hindu as a member of a nationalist or socio-political class. Veer Savarkar in his influential pamphlet "Hindutva: Who is a Hindu?" considered geographical unity, common culture and common race to be the defining qualities of Hindus; thus a Hindu was a person who saw India "as his Fatherland as well as his Holy land, that is, the cradle land of his religion". This conceptualization of Hinduism, has led to establishment of Hindutva as the dominant force in Hindu nationalism over the last century.
Hinduism is regarded as the oldest of world's major religions and Hindu mythology and philosophy has had a profound impact in many parts of the world, especially southern and South East Asia. With more than a billion adherents, Hinduism is the world's third largest religion. Vast majority of Hindus, approximately 900 million, live in India. Other countries with large Hindu populations can be found in various parts of the world.
The roots of the diverse set of religious beliefs, traditions and philosophy of Hindus were laid during the Vedic age which originated in India between 2000 and 1500 BC. The ancient Vedic religion is considered by most scholars as the predecessor of the modern religion of Hindus and it has had a profound impact on India's history, culture and philosophy. The Vedas is oldest sacred book of Hinduism and lays the foundation of several schools of Hindu thought. The Upanishads refers to those scriptures which form the core teachings of the Vedānta philosophy. Adi Shankara's commentaries on the Upanishads led to the rise of Advaita Vedanta, the most influential sub-school of Vedanta.
Hinduism consists of several sects and denominations, of which Vaishnavism and Shaivism are by far the most popular. Other aspects include folk and conservative Vedic Hinduism. Since the 18th century, Hinduism has accommodated a host of new religious and reform movements, with Arya Samaj being one of the most notable Hindu revivalist organizations. Due to the wide diversity in the beliefs, practices and traditions encompassed by Hinduism, there is no universally accepted definition on who a Hindu is, or even agreement on whether term Hinduism represents a religious, cultural or socio-political entity. In 1995, Chief Justice P. B. Gajendragadkar was quoted in an Indian Supreme Court ruling:
When we think of the Hindu religion, unlike other religions in the world, the Hindu religion does not claim any one prophet; it does not worship any one god; it does not subscribe to any one dogma; it does not believe in any one philosophic concept; it does not follow any one set of religious rites or performances; in fact, it does not appear to satisfy the narrow traditional features of any religion or creed. It may broadly be described as a way of life and nothing more.
Thus some scholars argue that the Hinduism is not a religion per se but rather a reification of a diverse set of traditions and practices by scholars who constituted a unified system and arbitrarily labeled it Hinduism. The usage may also have been necessitated by the desire to distinguish between "Hindus" and followers of other religions during the periodic census undertaken by the colonial British government in India. Other scholars, while seeing Hinduism as a 19th century construct, view Hinduism as a response to British colonialism by Indian nationalists who forged a unified tradition centered on oral and written Sanskrit texts adopted as scriptures.
Hindu philosopher Adi Shankara consolidated the doctrine of Advaita Vedānta, one of the most popular Hindu schools of thought.A commonly held view, though, is that while Hinduism contains both "uniting and dispersing tendencies", it has a common central thread of philosophical concepts (including dharma, moksha and samsara), practices (puja, bhakti etc) and cultural traditions.[18] These common elements originating (or being codified within) the Vedic, Upanishad and Puranic scriptures and epics. Thus a Hindu could:
follow any of the Hindu schools of philosophy, such as Advaita (non-dualism), Vishishtadvaita (non-dualism of the qualified whole), Dvaita (dualism), Dvaitadvaita (dualism with non-dualism), etc.
follow a tradition centered on any particular form of the Divine, such as Shaivism, Vaishnavism, Shaktism, etc.
practice any one of the various forms of yoga systems; including bhakti (devotion) in order to achieve moksha.
In 1995, while considering the question "who are Hindus and what are the broad features of Hindu religion", the Supreme Court of India highlighted Bal Gangadhar Tilak's formulation of Hinduism's defining features:
Acceptance of the Vedas with reverence; recognition of the fact that the means or ways to salvation are diverse; and the realization of the truth that the number of gods to be worshipped is large, that indeed is the distinguishing feature of Hindu religion.
Some thinkers have attempted to distinguish between the concept of Hinduism as a religion, and a Hindu as a member of a nationalist or socio-political class. Veer Savarkar in his influential pamphlet "Hindutva: Who is a Hindu?" considered geographical unity, common culture and common race to be the defining qualities of Hindus; thus a Hindu was a person who saw India "as his Fatherland as well as his Holy land, that is, the cradle land of his religion". This conceptualization of Hinduism, has led to establishment of Hindutva as the dominant force in Hindu nationalism over the last century.
Vedas
The Vedas are the main scripture of the Hindus. That's why the Hindu Dharma is called Vedic Dharma and the Hindu rituals are called Vedic rituals. But now-a-days it has become very hard to find scholars understanding the meaning of Vedic Dharma. 'Vedic dharma', the name itself signifies its basis i.e. it is based on the Veda. The way of studying and teaching of the Veda is fixed by time-honoured tradition. To understand the Veda, Vedic sages have created six disciplines of studies. They are called the Vedangas (Organs of the Veda), which include Shiksha (Phonetics), Kalpa (scripture of ceremonials and rituals), Vyakarana (Grammar), Nirukta (Etymology), Chhanda (Prosody) and Jyotisha (Astronomy). As the sages meant these disciplines for the correct interpretation of the Veda, one should understand the Veda by means of the six disciplines of Vedic studies. Vedanga Jyotisha clarifies the time aspects of the Vedic rituals. The treatise, Vedanga Jyotisha consists of 44 stanzas. It is supposed by eastern and western scholars that the treatise was written some 3400 years ago. The treatise has been in vogue in Vedic tradition up to near past. But some astronomers ill-informed of the Vedic studies and Vedic astronomy think the Vedanga Jyotish is primitive and unscientific. But the fact is reverse. Vedic Yajnas (Rites) such as Somayaga, Darshapurnamasa Yaga, Vivaha (marriage) and Vratabandha (initiation into a vow for a religious life) are done on specific time of the year, which is determined by Vedanga Jyotisha and not by any other so-called Jyotisha. In every religious rite of Vedic Dharma one should mention Vedic samvatsara (lunar year), ayana (lunar 6 months' period), ritu (soni-lunar season), lunar month, paksha (lunar fortnight) and the tithi (day) as determined by Vedanga Jyotisha. Vedic scriptures clearly suggest that in the oath (sankalpa) of such rituals, mentioning of the lunar year is necessary. In this system a tithi consists of a time period of a day and the following night. A fortnight consists of 14 or 15 tithis. A month consists of such two fortnights. A Ritu consists of such two months. And an Ayana consists of three Ritus. And finally a year consists of such two Ayanas.
Now-a-days Jyotisha is neither based on the Vedanga Jyotisha nor scientific. Vedanga Jyotisha is quite scientific because it is based on actual position of the moon and not on man-made fallacious formula. Astrologers addicted to Faladesha (horoscopic prophecy) Grahadasha etc. obviously cannot even understand the system. It is seen that the astronomers of the Panchanga Nirnayaka Samiti don't know what is the actual Vedic lunar year as well as how to calculate it and name it. Thus it is clear that in the field of main Vedic tradition and Vedic scriptures, they are as the blinds guided by the blinds.
Now let us see a clear example of the unscientificness of the Panchangas (Calendars) of the Panchanga Nirnayaka Samiti. Uttarayana is the process in which the sun seems to migrate to the Tropic of Cancer from the Tropic of Capricorn. That's why the period of the same is also called Uttarayana. Likewise Dakshinayana is the name of the reverse process and the time period of the process. In Uttarayana the dinamana (measure of the day) goes on increasing in the northern hemisphere while the measure of the night goes on decreasing and the vice versa in Daksinayana. In the 7th Pausha of current year (December 22) the sun actually touches the Tropic of Capricorn and after that it migrates towards north day by day.
Vedanga Jyotisha strictly follows this natural phenomenon. But in the Vedic rituals instead of taking the pure solar Uttarayana the lunar cum solar (soni-lunar) Uttarayana is taken. Vedic sonilunar Uttarayana starts from the shukla pratipada (first day of white fortnight of Vedic lunar month) of such a lunar month in which the winter solstice day (starting day of solar Uttarayana) occurs within the first 24 tithis (days) of the month. This method is completely scientific and according to the natural phenomenon. But on the other hand the Panchangas (calendars) accepted by the Panchanga Nirnayaka Samiti take 1st Magha (January15) of current year as starting day of solar Uttarayana instead of the actual day, the 7th Pausha of the current year (December 22). This is completely unscientific and against the natural phenomenon. In this particular subject the Panchangas of the Panchanga Nirnayaka Samiti have no self-consistency. In their Panchanga the minimum dinamana (measure of the day) is 25 ghadi 37 pala on the 7th Pausha and it goes on increasing gradually day by day. And the dinamana (measure of the day) of 1st Magha is 26 ghadi 4 pala. So in fact they also seem to accept the beginning of solar Uttarayana at the 7th Pausha (December 22). But in their Panchanga they write that the Uttarayana starts on the 1st Magha (January 15). If they keep on this sort of unscientific calculations, in long run, a time will come when there will be warm season (summer) in their Shishir Ritu (winter) and cold season (winter) in their Grishma Ritu (summer). This proves that the so-called scientific astronomers are following completely unscientific system of calendar calculation.
According to the dinamanas (measures of the day) given by themselves also it is clear that actual solar Uttarayana starts from 7th Pausha (December 22) and not from 1st Magha (January 15). By this illustration every common educated person can understand that accepting the 1st Magha (January15) as the starting day of solar Uttarayana by the Panchangas is quite unscientific and against the Vedic system.
Thus it becomes clear that the Vedic calendar according to Vedanga Jyotisha should be followed for all Vedic ritual purposes. Astronomers are now paying attention to this fact which is a positive move towards calendar reform.
Now-a-days Jyotisha is neither based on the Vedanga Jyotisha nor scientific. Vedanga Jyotisha is quite scientific because it is based on actual position of the moon and not on man-made fallacious formula. Astrologers addicted to Faladesha (horoscopic prophecy) Grahadasha etc. obviously cannot even understand the system. It is seen that the astronomers of the Panchanga Nirnayaka Samiti don't know what is the actual Vedic lunar year as well as how to calculate it and name it. Thus it is clear that in the field of main Vedic tradition and Vedic scriptures, they are as the blinds guided by the blinds.
Now let us see a clear example of the unscientificness of the Panchangas (Calendars) of the Panchanga Nirnayaka Samiti. Uttarayana is the process in which the sun seems to migrate to the Tropic of Cancer from the Tropic of Capricorn. That's why the period of the same is also called Uttarayana. Likewise Dakshinayana is the name of the reverse process and the time period of the process. In Uttarayana the dinamana (measure of the day) goes on increasing in the northern hemisphere while the measure of the night goes on decreasing and the vice versa in Daksinayana. In the 7th Pausha of current year (December 22) the sun actually touches the Tropic of Capricorn and after that it migrates towards north day by day.
Vedanga Jyotisha strictly follows this natural phenomenon. But in the Vedic rituals instead of taking the pure solar Uttarayana the lunar cum solar (soni-lunar) Uttarayana is taken. Vedic sonilunar Uttarayana starts from the shukla pratipada (first day of white fortnight of Vedic lunar month) of such a lunar month in which the winter solstice day (starting day of solar Uttarayana) occurs within the first 24 tithis (days) of the month. This method is completely scientific and according to the natural phenomenon. But on the other hand the Panchangas (calendars) accepted by the Panchanga Nirnayaka Samiti take 1st Magha (January15) of current year as starting day of solar Uttarayana instead of the actual day, the 7th Pausha of the current year (December 22). This is completely unscientific and against the natural phenomenon. In this particular subject the Panchangas of the Panchanga Nirnayaka Samiti have no self-consistency. In their Panchanga the minimum dinamana (measure of the day) is 25 ghadi 37 pala on the 7th Pausha and it goes on increasing gradually day by day. And the dinamana (measure of the day) of 1st Magha is 26 ghadi 4 pala. So in fact they also seem to accept the beginning of solar Uttarayana at the 7th Pausha (December 22). But in their Panchanga they write that the Uttarayana starts on the 1st Magha (January 15). If they keep on this sort of unscientific calculations, in long run, a time will come when there will be warm season (summer) in their Shishir Ritu (winter) and cold season (winter) in their Grishma Ritu (summer). This proves that the so-called scientific astronomers are following completely unscientific system of calendar calculation.
According to the dinamanas (measures of the day) given by themselves also it is clear that actual solar Uttarayana starts from 7th Pausha (December 22) and not from 1st Magha (January 15). By this illustration every common educated person can understand that accepting the 1st Magha (January15) as the starting day of solar Uttarayana by the Panchangas is quite unscientific and against the Vedic system.
Thus it becomes clear that the Vedic calendar according to Vedanga Jyotisha should be followed for all Vedic ritual purposes. Astronomers are now paying attention to this fact which is a positive move towards calendar reform.
Sunday, October 4, 2009
The Upanishads
The upanishad is a reference to an earlier period than that. the Hindu texts attempt to explain the origins of life on this planet. i'll have more proof of this in later posts on this subject. ancient texts were written in sanskrit one of the oldest languages known.
also, hindus repute to have come from some other place than earth, making them...aliens by our definition. where they came from will force me to do more research on this as later posts will reveal.
Easter was originally Hindu in origin. the similiarities of Krishna and
Christ in name point to India as the origin of Christianity (Krishnanity.)
Krishna was a Hindu Deity that came from a vimana (flying vehicle.) Ancient Hindu illustrations repeated show men flying around the sky. He was a celestial being who originate from elsewhere.
The birth, death, and resurrection of Jesus was plagiarized by the Greeks from ancient Hindu text that out date "jESUS" (b.c.e. 4 b.c.) by 10,00 years! "When we've been there 10,000 years bright shining as the Sun..." the sun was the vimana . don't believe me... check out the the ancient Hindu texts (such as the Upanishads) for yourself!
Hence Krishnanity meaning Krishna's Views is nothing but taken further as Chrishanity.
Krishna is ancient and true.
also, hindus repute to have come from some other place than earth, making them...aliens by our definition. where they came from will force me to do more research on this as later posts will reveal.
Easter was originally Hindu in origin. the similiarities of Krishna and
Christ in name point to India as the origin of Christianity (Krishnanity.)
Krishna was a Hindu Deity that came from a vimana (flying vehicle.) Ancient Hindu illustrations repeated show men flying around the sky. He was a celestial being who originate from elsewhere.
The birth, death, and resurrection of Jesus was plagiarized by the Greeks from ancient Hindu text that out date "jESUS" (b.c.e. 4 b.c.) by 10,00 years! "When we've been there 10,000 years bright shining as the Sun..." the sun was the vimana . don't believe me... check out the the ancient Hindu texts (such as the Upanishads) for yourself!
Hence Krishnanity meaning Krishna's Views is nothing but taken further as Chrishanity.
Krishna is ancient and true.
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