Adhyatmikta

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But, he must do so with detachment, such that no sin clings to the soul, even if it were a terrible act of slaying one’s preceptors, as the circumstances demand. For dharma of an individual trump overall interpersonal or societal equations, if progress is the aim of the jiva. Krshna and Arjuna, on the other hand, were reincarnations of the Rishi-s who meditate eternally on the flow of Dharma. In fact, the connection is made clear in various places in the text of the Mahabharata itself, including where Shiva tells Arjuna that in his past birth, he was the Rishi Nara, or in the verse that is traditionally recited before every section of the Mahabharata or the Srimadbhagwatam:

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The great sage strongly believed in simple living high thinking and had a high level patience amongst other Rishis. That's why still today the persons belonged to Mudgal Gotra are considered highly ethical and had infinite patience in compare to average. But the Gita takes this accepted paradigm and almost overturns it. Arjuna, we find proffering argument after argument as to why it is a grave sin to fight against relatives, and family, and Gurus – Thus, Krshna can be called more appropriately the next Avatara rather than a typical reincarnation of Rama as we understand the term generally. Interestingly, Buddhist tales believe that Rama reincarnated as Buddha in a family of Kshatriya-s of the Shakya lineage, who trace their origins to the Ikshvaku dynasty. Rakshas won’t be incarnated on this plane. They are powerful, not as powerful as Asuras. You can’t argue with Asura. He is a master of knowledge. They believe in the divine and are exceptional practitioners. They want to build a legacy. And in our tradition, whoever is killed by god is liberated.”

This whole episode was centered around the possibilities of the universe and the world and how human life can change in the coming 20-30 years. If you love science fiction like me, this episode is going to interest you the most. I hope you enjoy this scientific conversation and share your thoughts in the comments. We also delved into the fascinating world of gemstones and crystals. Rajarshi sir explained how these natural elements can amplify certain energies and help balance your karma. But remember, it’s not a one-size-fits-all solution; you need expert guidance to know which gemstone is right for you.

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But this trajectory of dharma, or yoga of karma, is not the only unique idea in the Gita. The second most brilliant idea is that of the Purushottama. While the Upanishadic ideas have the story of the two birds on a tree, one eating and enjoying, while the other stoically watching, the Gita uses similar imagery to describe the two status of the Purusha in man and then goes onto add a third important condition – the purushottamah, that is even greater than the kshara and akshara purusha, where the Divine experience is both static and dynamic. And how exactly is this established? Even in the core text itself there are enough references where highly powerful Kshatriyas and Brhamins like Vyasa (whose father was a Brahmin and the caste-system was based on patriarchy) regarded Krshna as godlike. Moreover, if the later day Brahmins were trying to usurp the story into their fold, why would they add the story about Krshna dissuading the people of Vraja from worshiping Indra, who was clearly one of the chief Vedic gods? Or the episodes where Krshna appears to the wives of the brahmin priests, partakes of the food offered and gives them a blessing whereas their husbands themselves were unable to succeed in their elaborate rituals? Would Brahmins, if this contention had any truth, ever include stories of Krshna which show their own rituals as insufficient? What “Brahmicial social ethics” is the author speaking of? This theological fix also helps us understand how both Parashurama and Rama – two Vishnu Avatar-s – could co-exist, and not only coexist but also meet, where the Shakti of the former gets transferred to the later and with it the avataratwa too. I was an average engineering student with no interest in this practice. Once I had an experience where I was in a Durga pooja, and suddenly for a few seconds, my mind entered a zone. Normally, during Durga pooja, there is a lot of noise, but for those few seconds, I felt everything stopped, and I could see the deity. It just felt real, and I can’t describe it. Then I thought it is just a delusion.” Claim 3: “Thus, in this period, Krishna-Vasudeva was fused with Narayana-Vishnu and came to feature in the Mahabharata as a war hero and in the Bhagvada Gita as a preacher. Yet, the Mahabharata, in several places, reveals a hesitancy to accept a non-Aryan tribal deity as a higher god. This is why Krishna-Vasudeva is initially described as the incarnation of only a fraction of Narayana-Vishnu.”The Bombay Ethnography Survey mentions: –“If the Abhiras had really been the descendants of the cowherds (Gopas) whose hero was Krishna, the name of the rival god Siva would never have formed components of the names of the Abhiras, whom we find mentioned in inscriptions. Hence the conclusion may safely be drawn that the Abhiras were by no means connected with Krishna and his cowherds even as late as about A.D. 300, to which date the first of the two inscriptions mentioned above are assigned. Precisely the same conclusion is pointed to be the contents of the Harivanshi and Bhagwat Purana. The upbringing of Krishna among the cowherds and his flirtations with the milkmaids are again and again mentioned in these works, but the word Abhira does not occur even in that connection. The only words we find used are Gopa, Gopi and Vraja. This is indeed remarkable. For the descriptions of the removal of Krishna as an infant to Nanda, of his childhood passed in playing with the cowherd boys, and of his youth spent in the amorous sports with the milkmaids are set forth at great length, but the word Abhira is not once encountered. From this only one conclusion is possible, that is, that the Abhiras did not originally represent the Gopas of Krishna. The word Abhira occurs for the first time in connection with Krishna legend around A.D. 550.” The Gita as a text does not reject anything outright, not at least the prevalent ideas of that era, but rather includes them, moulds them, and gives a fresh new perspective to the same. For example, it is traditionally understood that a student must always unquestioningly follow, revere his teachers or mentors. Of course, the term swadharma has been interpreted variedly by learned commentators, but the most general thrust from a direct reading of the text seems to suggest a more broad dictum, a duty that is individualistic and a function of one swabhava, as per an individual’s judgment of dharma. Wherever there is Shree Krishna, the Lord of all Yoga, and wherever there is Arjuna, the supreme archer, there will also certainly be unending opulence, victory, prosperity, and righteousness. Of this, I am certain. To be clear this is not one of those articles arguing for or against astrology. The best way to reach a conclusion would be to learn the art (it cannot be called a science) for oneself instead of wasting time arguingonits validity or otherwise. But how does astrology measure up when looked at from a spiritual perspective? Do jyotiṣa andadhyatmasynchronize? Can one predict from a horoscope cast at the precise moment of an individual’s birth, if the said individual would go onto become a self-realized person, Sthitapragya, orbrahma-jnanior any of the terms used in theshastrasto describe such individuals?

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It is interesting also to note that the Gita builds the arguments from swadharma, and eventually comes to the charama-sloka– sarva dharma parityajya – drop ALL dharma and come to the One Reality/Isvara/Bhagavan. In today’s episode of The Ranveer Show, we welcome Dr. Annapurni Subramaniam. She is an India Astronomer and the director of the Indian Institute of Astrophysics, Bangalore. She also works on areas like star clusters, stellar evolution, and population in galaxies and Magellanic clouds. What about Moksha? We have categorized the 4 purusharthas and made dharma look like an alternative to Moksha. But if swadharma is so central to human life, and the realization of Sanatana Dharma in the charama sloka is the ultimate destination, how can liberation be bereft of dharma, ever? Moreover, Moksha as an escape from rebirth is an idea which the Gita explains in the middle but does not make it the final clinching advice for Arjuna. In today’s episode of The Ranveer Show, we welcome Balaji Srinivasan. He is an American entrepreneur & investor. He co-founded Counsyl, the former Chief Technology Officer of Coinbase, and a former general partner at the venture capital firm Andreessen Horowitz. Really? Because it suits the author’s agenda, so Krshna must be an Abhira, eh? This theory further fails to explain that if Krshna was actually a member of the pastoral Ahirs, how come the Vrishnis, his clansmen, were regarded as great warriors in the Mahabharata?This blog is about tantric sex. When people hear the word tantra, a lot of people associate it with sex. Tantra is a set of practices or techniques originating from the sub-continent. Tantra is meant for your spiritual advancement.

Rajarshi Nandy | The Scariest Episode of TRS - Tantric Rajarshi Nandy | The

Claim 5: “Krishna in the Mahabharata counsels Arjuna to acquire Subhadra, Krishna’s sister, by force and says that would be in keeping his Dharma, or religious law. He thereby hints that this must have been a common practice among Vrishnis.”This was a very special episode for me because of the kind of information that I gained from this conversation. Milind Deora is someone who has studied the ins and outs of the Indian government and is here to share his unbiased opinions. I hope you enjoy this episode and let us know your thoughts in the comments section. A rajarshi may be described to be a king (raja) who adopted a path of devotion, thereby becoming a royal sage (rishi). A rajarshi does not have to leave the kingship to become rishi , as in the example of Vishvamitra (who later becomes a Brahmarishi), but could attain the status of a sage through self-realisation during his reign. A rajarshi still performs the duties of their kshatriya class, and remain similar to most rishis, maharishis, and brahmarishis descendants in their level of spiritual knowledge. [2] Another example of Rajarshi is King Janaka, who is said to have attained self-Knowledge from the ascetic sage Astavakra. Interestingly, while many other forms and deities are representative powers of various other-worldly ideas, or specific aspects of the world of duality, or supernal glories of a world of mystical and occult reality, or just a release into the life-denying reality of Moksha, Nara and Nārāyaṇa are supposed to be a Divine pair meditating on, well, dharma.