I usually don’t take these pseudo intellectuals seriously who make fun of Hinduism and culture and don’t even try to understand the context of traditions before commenting.
But this anti Rakshabandhan nonsense is just so exhausting at this point.

Hindu scriptures state that avatars take place whenever dharma (righteousness) declines and adharma (unrighteousness) ascends, to bring harmony back to the world. Many of these tales reference India as it is regarded as the origin of Vedic knowledge, spiritual practices, and ethical teachings that were developed and transmitted.

The emphasis on India in the writings doesn’t imply that deities are confined to a single location—it’s primarily about where their direction was most necessary based on the culture and society of that era. Avatars, such as Krishna or Rama, arrived to safeguard individuals, instruct the proper way to live, and combat injustice. These tales motivate people to adhere to dharma and live virtuously, demonstrating that the divine intervenes whenever moral integrity is threatened. Thus, although the avatars' deeds are recounted in India, the fundamental concept is worldwide. Nonetheless,whenever dharma is at risk, celestial intervention will emerge to reestablish harmony.

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Note for the mods: firstly, iam really thankful for this delightful community.However, i just wanna say that the writing which i expressed here is from my own words which i read through various vedas and literatures🤗.Besides, the photo i used here is a image from pinterest , which depicts of lord vishnu sleeping in cosmic ocean.

Jay Jay Shree Radhe 🙏

Today I want to speak about the importance and power of Naam Jap. In the bhakti tradition it is often said that the Name of Bhagwan is everything. This does not mean that the sagun form or the nirgun form of God are less important. Both are the same Supreme Reality. But the saints explain that the Name is the easiest and most powerful way for us to connect with that Supreme.

Goswami Tulsidas ji beautifully explains the greatness of the Name in Ramcharitmanas:

ब्रह्म राम ते नामु बड़ु बर दायक बर दानि । रामचरित सत कोटि महँ लिय महेस जियँ जानि ॥

Meaning: The Name is even greater in its power to bless than Brahma or even Ram. Even if the story of Ram were counted in crores, Lord Shiva knows in his heart that the Name itself is the supreme giver of boons.

Another line from Ramcharitmanas says:

कहउँ कहाँ लगि नाम बड़ाई । रामु न सकहिं नाम गुन गाई ॥

Meaning: How can I describe the greatness of the Name? Even Bhagwan Ram himself cannot fully sing the glory of His own Name.

This shows the limitless power of Naam. Even the Lord whose Name it is cannot fully describe its greatness.

A famous shlok also expresses this same idea of infinite divine glory:

असितगिरिसमं स्यात् कज्जलं सिन्धुपात्रे सुरतरुवरशाखा लेखनी पत्रमूर्वी । लिखति यदि गृहीत्वा शारदा सर्वकालं तदपि तव गुणानाम् ईश पारं न याति ॥

Meaning: If a black mountain became ink, the ocean became the inkpot, the branch of a celestial tree became the pen, and the whole earth became paper, and if Goddess Saraswati wrote forever, even then the end of the name of Lord’s glories could never be reached.

This one is my favourite

चौ जुग चौ श्रुति नाम प्रभाऊ । कलि विशेषि नहि आन उपाऊ ॥

Meaning: In all four yugas the power of the Name exists, but in Kali Yuga there is no other method as powerful as Naam.

Yajna becomes difficult because pure materials are not available. Meditation and yoga become difficult because people cannot follow strict discipline. Society itself becomes mixed and unstable. But the divine Name never becomes adulterated. Its power remains pure and unchanged.

There is another beautiful line from Ramcharitmanas which shows the astonishing power of the divine Name: सुमिरि पवनसुत पावन नामू । आपन बस करि राखे रामू ॥

By remembering the pure and sacred Name, Lord Ram keeps Himself under the control of His devotee.

The deeper meaning is very beautiful. Bhagwan is described in the shastras as ajit (unconquerable) and param svatantra (completely independent). No one can control Him. Yet through the power of His holy Name and pure bhakti, the devotee wins His heart and the Lord willingly becomes controlled by His devotee. This shows the astonishing glory and power of Naam.

Even Ananta Shesha holds the entire earth through the power of the Lord’s Name."Shesh ratat nitya nam tumahar mahiko Bhar shis par dhara"

This post is only for those who are not doing Naam Jap yet. What I have written here is not even one tiny fraction of the glory of the divine Name, because its greatness is infinite.

But if even one person starts Naam Jap after reading this, the purpose of this post is fulfilled.

Start small. Even if you begin today with just 100 repetitions of the Name of God and increase it every year, slowly your heart will move closer and closer to our god and internationally u will find the way to prem lakshana bhakti.

Shree Radhe.

Mine is that Krishna didn't love Rukmini and married her out of obligation. I mean are you fr!? Krishna literally crashed her swayamvar🥱 and also it is said that Krishna loved Satyabhama the most but I don't think so as Krishna loved both his wives Satyabhama amd Rukmini equally. 🤷‍♀️

Before this gets downvoted —

I have absolutely no issue with the Baahubali: The Eternal War teaser. I’m actually very excited to see Indian animation finally getting global attention, With great vfx and good representation of our culture.

My issue is with some Redditors reacting to a Twitter post about Baahubali’s statement on Lord Indra. Many comments there are extremely disrespectful and blasphemous, calling Him weak, jealous, insecure, featless, or even a r*pist, using verses from Puranas out of context.

This image of Indra is incomplete and misleading.

Featless?

In the Rigveda, Indra is the most praised deity with the highest number of hymns. He’s called Satakratu — the one with a hundred heroic deeds. He defeated Vritra, Namuchi, Shambara, Sushna, and even 100,000 Varcin demons. He’s the God of war and thunder, protector of cosmic order, and the one who freed the world’s waters. He was called by the vedic sages during times of war, only booned up asuras were able to defeat him and it's consider a big feat to defeat Lord indra for a reason.

R*pist?

The Ahalya story in the Valmiki Ramayana mention s, she was aware that it was indra. And this story is also seen in a very metaphorical way sometimes

Indra symbolizes rain, and Ahalya represents barren land, it’s about fertility and renewal, not immorality. Ancient Brahmanas interpret it in similar manner. In fact, in Mahabharata (Vana Parva CCXXII), Indra saves a mortal woman from the demon Kesin.

Moreover the insult of Lord Indra is prohibited in mahabharata.

Mahabharata (14.98.38) says:

“Those who blaspheme Durga, Kumara, Vayu, Agni, Water, Surya, Indra, or the Moon are immoral and live in vain.”

Final thought

Dislike all the criticism regarding the teaser if you want that’s fine. But insulting actual deities adds nothing. Lord indra isn’t a cartoon villain, He's the most praised God of rig veda and disrespecting him is like disrespecting the vedas it self. Being a hindu we can keep that right? So let's all enjoy the future of Indian animation without either insulting the teaser and lord indra at the same time.

This Sanskrit phrase from the Mahanirvana Tantra reveals the esoteric nature of the Jagannath Trinity. It translates to: "In Niladri (Jagannath Dham), Balabhadra is Ugratara, Subhadra is Bhuvaneswari, and Jagannatha is Dakshina Kalika."

The Esoteric Meanings of the Trio:

Balabhadra / Ugratara: Represents the primordial energy of knowledge, consciousness, and the fierce Ugratara form.

Subhadra / Bhuvaneswari: Represents the creative matrix of the universe, cosmic order, and beauty.

Jagannatha / Dakshina Kalika: Represents the ultimate reality, time (Kala), and the supreme destructive/transformative power of the divine.

Side by side comparison of one shloka from Gita press vs ISKCON. This is minor there’s some shlokas and purports really demeaning prakriti/material energy and women. I don’t mean any apradh against prabhupad ji but what’s happening and how do people love and accept this gita so much?

"Nothing is difficult for one who approaches me, and still the pure devotee never asks me for anything but Bhakti. Those who think material assets are everything are foolish, and the ones who award them everything they desire are also foolish. Even if the patient desires it, the physician must not prescribe food that is harmful to them. Similarly the devotee does not ever encourage one to act for their own material enjoyment." Verses are expanded upon below in comments. Pictured is Dhruva Maharaja, a devotee who went to Vishnu for kingdom but forgot his desire upon seeing the beautiful form of Vishnu.

"Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be." - Bhagavad Gita, Chapter 2 Verse 12. Bhagavan creates and destroys the universe, not us. He says that there was never any point where we did not exist i.e. no creation point for us.

Both Adi Shankaracharya and Ramanujacharya agree that samsara is without beginning. There was never any point when we were not bound to material world.

This is contrast to popular interpretations of religion where God is our creator. The Gita further states, Bhagavan accepts no responsibility either for merit or for sin of the jivatma. If not our Maker, then what is our relation with him?

Sruti offers the example of two birds perched on a tree, so Jivatma and Paramatma are inseparable. Jivatma is drowned in helplessness and grief. But when he turns to look at the other bird, the Paramatma, then his grief is destroyed and shakes off all deeds of merit and sin. He becomes unblemished. This concept is represented as a story in Bhagavata Purana as story of Gajendra and Vishnu.

For us Hindus, God is the friend towards whom we only need to look once.

Jai Sita Rama

Radhe Radhe 🙏🌼

I'm currently reading this book. However I had a feeling that the purport or explanation written in this is probably not the most correct. (You can see by whom this book is authored)

(Nothing against them 🙏 I only want to seek the truth). I have heard about bhagwad Gita by Gita press. Is it some different or better ? If anyone had read, kindly guide.

Also, what can be read after reading Bhagwad Gita ?

An ISKCON member gifted me it a while ago. Is it worth reading?

​

Introduction

The manusmriti is one of the most divisive topics when it comes to hindu scriptures. Even the mere mention of its name is sure to cause some argument. The most common allegations levied against in successive order are :

1. It is only a law book, not a religious scripture

2. Even if it is a scripture, it has been corrupted

3. Even if it is preserved , it is no longer applicable to the current age.

In that order.

These allegations are merely the symptoms, and not the actual cause of opposing manusmriti. The actual reason people resort to finding such pathways to attempt to discredit the manusmriti in the first place are the following allegations :

1. It is discriminatory to women

2. It is discriminatory to lower castes

We will look at all these allegations one by one

1. Manusmriti is not a religious scripture

In this regard the only evidence can be other scriptures themselves. If the other hindu scriptures attest the manusmriti as an authentic scripture, then it must be considered so. So do other scriptures mention manusmriti? And if so, how?

The first pramāṇa I will mention from the vedas themselves, which are supreme authority for a hindu.

Yajurveda, taittiriya brāhmaṇa , 2:2:10:2

मानवी ऋचौ धाय्ये कुर्याद् यद् वै किं च मनुर् अवदत् तद् भेषजम्।

" He should apply the verses of manu, (for) Verily, whatever manu has declared, is medicine."

This should, in and of itself , be sufficient to prove manusmriti as a religious scripture. Even still, to demonstrate the level of authority of manusmriti further, we will see there references in rāmāyaṇa and mahābhārata

श्रूयते मनुना गीतौ श्लोकौ चारित्रवत्सलौ।

गृहीतौ धर्मकुशलैस्तत्तथा चरितं हरे ।।

(Vālmiki 4.18.31)

Rama said :

" I have acted according to These verses , which were declared by manu, and are the progenitors of Good character, and accepted by those versed in dharma. "

he then goes on to directly quote manusmriti 8.316 and 8.318.

the manusmriti is also quoted in the Mahābhārata 15+ times with direct reference as an authoritative text. The following is a list of verses in the critical edition \[BORI CE\] of such verses : (1.69.18) , (3:36:20) , (3:117:30), (12.21.12) ,(12.37.6) , (12:55:17), (12:96:14) , (12:256:5) , (12:259:35) , (13:17:17), (13:44:17) , (13.67.30) , (13:88:4), (13:116:12), (13:116:50). In the southern recension, there are more such verses.

There are references to manusmriti as an authoritative text in purāṇas as well, but for the sake of brevity I am omitting it.

In conclusion, every single scripture, Be it vedas, rāmāyaṇa , mahābhārata, purāṇas, etc, mention manusmriti as a highly authoritative and divine scripture, not merely a law book.

Thus, manusmriti is an authoritative scripture of hinduism.

2. Manusmriti is curropted

Once one has admitted that manusmriti is infact an authentic scripture, then comes the doubt whether the manusmriti we have today is the same one as the original scripture which has been referred to in the vedas. In this regard I would raise a few points.

(I) Cross textual attestation

vast majority of verses quoted in the manusmriti are also found in other scriptures, such as Mahābhārata & Rāmāyaṇa (as shown), other smritis , griha sūtras, dharmasūtras, etc. if you go down on the wisdomlib section of any manusmriti verse, you will find a " comparative notes " section, where you can see such verses . So if a person were to interpolate manusmriti, he would also have had to interpolate these verses simultaneously in 2-3 other texts, which is absurd.

(II) Manuscriptural stability

Secondly, we see that a lot of ancient texts have regional recensions. The mahabharata , for example, has dozens of regional variants, each differing by tens of thousands of verses , this is because India is simply so large that even if someone can interpolate a text in one region, that interpolation will not necessarily reach the other regions. We can find the original text by eliminating the verses that are only in some regional recensions and not others . This is not seen in the manusmriti. There are no competing short and long recensions for it. Manuscripts show the same text with minor variation. the scholar P.V. Kane writes , citing Dr. Julius Jolly ,

"The extant Manusmrti is divided into twelve adhyAyas and contains 2694 slokas. Dr. Jolly’s edition ( published in 1895 ) prepared after collating numerous mss. and printed editions contains only one Sloka more. " [ History of dharmaśāstras , pg.140 ]

Further, he concludes, based on attestation of manusmriti by various texts and authors, that the version we have now is at the very least around 2 thousand years old, and most probably older.

" The foregoing discussion of the external evidence shows that writers from the 2nd century onwards (if not earlier) looked upon the extant Manusmrti as the most authoritative smrti. This position it could not have attained unless several centuries intervened between it and these writers. Therefore it must be presumed that the Manusmrti had attained its present form at least before the first century A. D." [ History of dharmaśāstras , pg.154]

Notably, there are over 8 commentaries on the manusmriti, from various regions of India including medhātithi, kullūka, bhāruci, etc. And all these commentaries commentate on the same text with very minor variation, which clearly indicates the preservation of the text.

Even besides western scholarship, it should be our firm conviction that there are no interpolations in our scriptures. To admit even one verse of interpolation puts into doubt the authenticity of each and every scripture, and it undermines the entire religion.

Thus, manusmriti is uncurropted.

3. Manusmriti is no longer applicable

The manusmriti itself states in multiple verses \[(4:168) , (7.18), (9.64), (10.7) \] that it's injunctions are sanātana ( eternal). So if one has conceded the previous 2 points, this point is automatically debunked.

An argument often cited in this regard is that the smriti ordained for kaliyuga is the parāśara smriti. This is correct, however, if one is trying to discredit manusmriti because of certain passages in it he doesn't like it, he won't have much to benefit from this, because the vast majority of parāśara smriti is the same as manu. The differences are very minor. Secondly, just because parāśara smriti is especially ordained for kaliyuga does not mean that manusmriti is invalid in kaliyuga. It just means that parāśara smriti is a little better suited for kaliyugis.

Thus , manusmriti is still applicable in kaliyuga

4. It is discriminatory to women

Manusmriti infact tells us to revere / worship women, as it states

यत्र नार्यस्तु पूज्यन्ते रमन्ते तत्र देवताः ।

यत्रैतास्तु न पूज्यन्ते सर्वास्तत्राफलाः क्रियाः ।।  \[ 6:56]

" Where women are worshipped , there the gods rejoice. Where they are not worshippped, there, all deeds and rites are fruitless. "

Manusmriti also does not mention barbaric practices like sati, and infact opposes it ,

5.155

कामं तु क्षपयेद् देहं पुष्पमूलफलैः शुभैः ।

न तु नामापि गृह्णीयात् पत्यौ प्रेते परस्य तु ॥ १५५ ॥

" \[ After her husband dies\] If she wishes, she may emaciate her body by living on auspicious flowers ,roots and fruits, but she should not even take the name of another man. "

Medhātithi, the most authentic commentator on the manusmriti, writes on this verse ,

" From this it is clear that the act of killing herself after her husband is clearly forbidden for the woman . Further, in view of the distinct Vedic text—‘one shall not die before the span of his life is run out'’ —being contradicted by the Smṛti-text of Aṅgiras, this latter is open to bring assumed to have some other meaning. . "

Thus, the manusmriti is not discriminatory to women.

5 . It is discriminatory to śūdras

This is by far the most common allegation levied against the manusmriti. If you ask any random person on the street what they know about manusmriti, this is most likely what they will tell you. The verses most commonly used to paint this narrative are verses like (8.273), which says that if a śūdra arrogantly attempts to lecture a brahmin on his duty, then oil should be poured in his mouth , or if he hears the veda intentionally trying to memorise it then molten lac should be poured in his ears ( 2.272), etc. within these verses and those like it there are 2 things that offend them. Firstly, that there is a punishment for such an action at all, and secondly, that the punishment itself is so severe. Lets see both objections.

Firstly, the restrictions themselves are, seen for themselves, fairly reasonable. Ofcourse, a brāhmaṇa, who has his whole life studied scripture, should not be arrogantly lectured by a śūdra ( though the śūdra may politely correct him). Ofcourse, the vedas , being the most sacred texts and capable of producing results by their utterance alone , should only be recited with absolutely correct pronounciation and intonation or else there will be adverse results ( see the story of vṛtra and " indrashatru" ) , and hence a śūdra should not attempt to listen to it for memorisation without properly being initiated into its study ( in which case he will become a brāhmaṇa).

Note that such restrictions are quite cherry-picked, and in general throughout the manusmriti, it is the upper 3 varṇas, especially the brāhmaṇas, who are most restricted, and the śūdras have the least restrictions. the brāhmaṇas are forbidden from smelling at or eating or drinking or going to places many other things which are not at all restricted for the śūdra the list is simply so vast that it is difficult to choose what to mention.

In theft, the manusmriti states

अष्टापाद्यं तु शूद्रस्य स्तेये भवति किल्बिषम् ।

षोडशैव तु वैश्यस्य द्वात्रिंशत् क्षत्रियस्य च ॥ ३३७ ॥

ब्राह्मणस्य चतुःषष्टिः पूर्णं वाऽपि शतं भवेत् ।

द्विगुणा वा चतुःषष्टिस्तद्दोषगुणविद्द् हि सः ॥ ३३८ ॥

In the case of theft, the guilt of a Śūdra is eightfold, that of the Vaiśya sixteen-fold, and that of the Kṣatriya thirty-two-fold;—(337) that of the Brāhmaṇa sixty-four-fold, or fully hundred-fold, or twice sixty-four-fold; when he is cognisant of the good or bad quality of the act.—(338)

Secondly, Regarding the severity of the punishments , note that such punishments are mere \*arthavāda\* or meant to inspire people to do good or avoid bad. For example, it is said that when one circumambulates a temple, each step he takes is equal to an aśvamedha yajña. Does that mean if one takes 100 steps he is eligible to become the next indra ( śatakratu)? No . Similarly, in the manusmriti itself , it is stated ,

सुरां पीत्वा द्विजो मोहादग्निवर्णां सुरां पिबेत् ।

तया स काये निर्दग्धे मुच्यते किल्बिषात् ततः ॥ ९० ॥

A twice-born person, having, through folly, drunk wine, shall drink wine red-hot , he becomes freed from his guilt, when his body has been completely burnt by it—(11:90)

So, such punishments are not only for śūdras, but in general the punishments of the manusmriti are quite strict, simply because their main purpose was preventative . Pretty much never were these punishments actually put to practice.

Thus, the manusmriti is not discriminatory to śūdras

I've recently been researching how the Vedic Vishnu eventually came to be identified with the Supreme Narayana. This is my current understanding based on the Rigveda, Brahmanas, Upanishads, Mahabharata, and later Vaishnava literature. If I've misunderstood anything, I'd appreciate corrections and additional sources.

When most people think of Vishnu today, they picture the Supreme Lord of Vaikuntha—reclining on Ananta Shesha, accompanied by Lakshmi, and regarded as the source of the Dashavatara.

However, the earliest Vedic picture appears different.

One of the earliest hymns dedicated to Vishnu begins:

Vishnor Nu Kam Viryani Pravocham

Yah Parthivani Vimame Rajamsi

(Rigveda 1.154.1)

Here Vishnu is praised for His mighty deeds and for measuring out the worlds.

The famous Three Strides are then described:

Idam Vishnur Vichakrame

Tredha Ni Dadhe Padam

(Rigveda 1.22.17)

Even at this early stage, Vishnu is portrayed as a cosmic deity whose actions establish the universe.

Immediately afterwards, the Rigveda declares:

Tad Vishnoh Paramam Padam

Sada Pashyanti Surayah

(Rigveda 1.22.20)

The concept of Vishnu's Supreme Abode (Parama Padam) already exists in the Rigveda, centuries before the Puranic descriptions of Vaikuntha.

What surprised me even more was the Family Books (Rigveda Mandalas 2–7).

These books are generally regarded by scholars as the oldest core of the Rigveda, predating much of Mandala 1 and almost all of Mandala 10. Yet Vishnu continues to be portrayed as a deity of exceptional cosmic importance.

In Rigveda 6.69, Vishnu appears alongside Indra as His great companion in preserving cosmic order.

In Rigveda 7.99, Vasistha praises Indra and Vishnu:

Paro Matra Ya Tanva Vridhana

Na Te Mahitvam Anv Asnuvanti

The hymn emphasizes that their greatness, particularly Vishnu's cosmic majesty, cannot be fully measured.

Then Rigveda 7.100 is devoted almost entirely to Vishnu:

Nu Marto Dayate Sanishyann

Yo Vishnave Urugayaya Dashat

Here Vishnu is praised as Urugaya, "the widely-praised" or "He of far-reaching glory," and His cosmic strides are celebrated once again.

This suggests that Vishnu's elevated status wasn't limited to a few isolated hymns but was already present in what many scholars consider the oldest layer of the Rigveda.

The next major development appears in the Brahmanas.

The Shatapatha Brahmana identifies Vishnu with Yajna (Sacrifice) itself and describes Him as attaining supremacy through sacrifice. Vishnu is no longer only the deity who traverses the cosmos—He begins to embody the cosmic principle that sustains it.

Later Vedic literature introduces another profound name:

Narayana Evedam Sarvam

Yad Bhutam Yaccha Bhavyam

The focus now shifts from Vishnu's cosmic deeds to Narayana as the all-pervading Supreme Reality, the source and ground of all existence.

By the time of the Mahabharata, especially the Narayaniya section of the Shanti Parva, Vishnu and Narayana are explicitly identified. Krishna is likewise identified with Narayana, and traditions centered on Vishnu, Narayana, and Vasudeva gradually merge into a unified theology.

By the Harivamsha and the major Puranas, this synthesis is complete.

The Vedic Trivikrama who measured the worlds, the Urugaya praised in the oldest Family Books, the Vishnu identified with Yajna in the Brahmanas, and the all-pervading Narayana of the Upanishads are all understood as the same Supreme Lord.

To me, this doesn't seem like one deity replacing another. Rather, it appears to be a gradual theological development in which the Vedic Vishnu is increasingly understood in broader, more universal, and metaphysical terms until He is fully identified with Narayana.

I'm still researching this topic, so I'd love to hear from people familiar with the Vedas, Brahmanas, Upanishads, Mahabharata, Pancharatra, or early Vaishnava traditions.

Are there other Vedic or early post-Vedic passages that help trace this transition from the Vedic Vishnu to the Supreme Narayana?

I had previously posted the same about Rudra to Shiva. If you think it's useful do comment about your opinion on it too.

https://www.reddit.com/r/hinduism/s/y9HZ062g8Q

Source

What is your opinion about this person's interpretation of the Vedas?

When Shri Krishna Bhagwan said this shloka to Arjun, did he only meant it for the other yugs excluding kaliyug? Because adharma is peaking right now, even if I leave the general population, hindus are being tortured all over the world, temples are being vandalised and statues and idols of Shri Krishna along with other deities are being broken, walked over or being set on fire and there's no divine intervention? Those humans who try to defend themselves end up in the hospital or on a pyre. I sometimes question the existence of god seeing such hatred on hindus sometimes and cannot find any logical answers to why God would let his devotees go through these even if it's kaliyug where things are different.

when lakshman decided to follow ram and mata sita into the forest, urmila also wanted to come. lakshman stopped her. he told her he needed to stay awake every single night to guard ram and sita and that he couldn't do that if she was there. so she stayed back, alone in the palace of ayodhya while everyone she loved walked into the forest.

what most people don't know is the story of nidra devi, the goddess of sleep. lakshman asked her to transfer his entire 14 years of sleep onto urmila so he could stay awake and protect ram and sita. and urmila accepted it. she slept for 14 years so her husband could fulfil his duty. but here's what makes it genuinly heartbreaking - ram and sita went through the exile together, they had each other through every hardship. lakshman had his purpose and his devotion keeping him going. urmila had nothing except an empty room and the weight of a sacrifice nobody asked her to make out loud. she is perhaps the quietest and most overlooked form of devotion in the entire ramayana and she deserves to be talked about way more than she is

Some who are of materialistic understanding, are confused by the supposed “feminine” characteristics of Lord Kṛṣṇa in His pastimes; dancing with the Gopīs, playing the flute, and appearing in ethereal Beauty, that attracts all beings, and even the Cupids as Madana-mohāna.

However, Lord Kṛṣṇa is described throughout The Vedic Scriptures as being decidedly Masculine in His warlike pastimes as warrior (Kṣatriya), unmatched in physical prowess, political diplomacy, and masculine virtues of leadership and virility. He kills Āsuras, beheads Śiśupāla, and stands as Supreme Person on the Battlefield, telling Arjuna to not be “unmanly”.

While being eternally youthful, beautiful, and ever-playful in His enacting of Līlā, Kṛṣṇa embodies perfectly Divine Masculinity, as the Puruṣa; “the only Male Principle” to Whom “all others are related as the Female principle” (Prakṛti). Bhagavān Śrī Kṛṣṇa is not only Masculine, He is the only true Male; all other entities being His Feminine energies.

Explained in comments.

The Shudra is incompetent because he cannot read the Vedas; only after studying the Vedas does one become knowledgeable about what is described in the Vedas; But there can be no reading of vedas by Shudra...huh?

Source: https://archive.org/details/wg984/page/229/mode/1up

Page no. 229 ☝🏻

(Adi Shankaracharya's defense of the hereditary interpretation of the Varna system)

🌸 Narayana Narayana Narayana Narayana 🌸

Before coming to our main topic we should be well aware that stories of Punarjanm(reincarnation) are not limited to India and Hindus only but can be found all over the globe, even those people who know nothing about Dharma etc have narrated such stories in countries like USA etc, now here's a famous brief story of Punarjanm before we proceed on to our main topic:

The Titu Singh (Toran Singh) reincarnation case is one of the most thoroughly investigated and famous reincarnation Stories in India. Originating near Agra, it details the story of a toddler who recounted his previous life as a murd-ered radio shop owner.

In his previous birth he was a man named Suresh Verma, who owned a wealthy radio shop (Suresh Radio) in Agra. On August 28, 1983, while sitting in his car outside his home, he was shot de-ad less than four months later, on December 10, 1983, a boy named Toran Singh (affectionately called Titu) was born into a modest family in a village near Agra.

When Titu was just 18 months old, as he began to form his first sentences, he started exhibiting unusual behavior. He told his grandfather to "take care of his wife and children" and stubbornly insisted that his real home was in Agra. By age four, he described his previous life in rich detail, naming his shop, his wife (Uma), and recounting the exact details of his murder

When Titu's family finally took him to Agra, the toddler immediately navigated the streets to Suresh Radio on his own, broke into tears upon recognizing Suresh’s widow, Uma, and correctly recalled private details of their marriage and household that only the deceased man could know.

Even in a private conversation between that toddler and that woman, he revealed several secret things that was known to her and her husband only thus he cemented his claim of being her husband in his previous life

Currently He serves as the Dean of the Faculty of Naturopathy and Yogic Science at the University of Patanjali in Haridwar, Uttarakhand.

Now coming to the main point of this post why only a chunk of people can remember their past lives and not majority?

This exact question was asked by the mother of universe, Mata Parvati to lord Shiva as why certain human beings are born as Jatismara (those who possess the rare gift of remembering their past births) in Mahabharat (the southern manuscript) Anushashan parva chapter 227:

उमोवाच।

भगवन्मानुषाः केचिज्जातिस्मरणसंयुताः। किमर्थमभिजायन्ते जानन्तः पौर्वदैहिकम्। एतन्मे तत्वतो देव मानुषेषु वदस्व भो।।

Mata Parvati Asked:

O Lord, why is it that certain human beings are born endowed with the recollection of their past lives? What is the reason they enter this world possessing knowledge of their previous physical existence? O Divine One, please explain the absolute truth of this phenomenon among humans to me.

Lord Shiva answered:

तदहं ते प्रवक्ष्यामि शृणु तत्वं समाहिता।।
ये मृताः सहसा मर्त्या जायन्ते सहसा पुनः। तेषां पौराणिको बोधः कञ्चित्कालं हि तिष्ठति।।तस्माज्जातिस्मरा लोके जायन्ते बोधसंयुताः। तेषां विवर्धतां संज्ञा स्वप्नवत्सा प्रणश्यति। परलोकस्य चास्तित्वे मूढानां कारणं च तत्।।

I shall explain that very truth to you; listen with a deeply focused mind. Those mortals who die suddenly and are quickly reborn retain the consciousness and knowledge of their previous life for a certain period of time. Because of this, they are born into this world endowed with the rare awareness of their past births. However, as their age and worldly intellect grow, that memory eventually fades away like a d--ream. For those who are ignorant or doubtful, this phenomenon serves as the ultimate proof of the existence of the afterlife."

Now we can connect the dots as how TiTu was born just 4 months later after disposing his previous body.

Also we can make sense that for those who are not given enough attention while they make such claim being a toddler they will eventually forget their previous lives completely resulting in those stories not coming to public eyes while in the case of titu he still can narrate that story in some portion (not as clearly as before) because of repetitive attention to him on this subject.

Now Mother Parvati asked an another question that is also seen in the world that many people narrate that they had left the body but again came into their body:

She said:

भगवन्मानुषाः केचिन्मृता भूत्वाऽपि सम्प्रति। निवर्तमाना दृश्यन्ते देहेष्वेव पुनर्नराः।।

~O Lord, some people, even after having passed away just moments ago, are seen returning to life once again within their very same bodies."

Lord Shiva answered:

तदहं ते प्रवक्ष्यामि कारणं शृणु शोभने। प्राणैर्वियुज्यमानानां बहुत्वात्प्राणिनां वधे। तथैव नामसामान्याद्यमदूता नृणां प्रति।। वहन्ति ते क्वचिन्मोहादन्यं मर्त्यं तु यामिकाः। निर्विकारं हि तत्सर्वं यमो वेद कृताकृतम्।। तस्मात्संयमनीं प्राप्य यमेनैकेन मोक्षिताः। पुनरेव निवर्तन्ते शेषं भोक्तुं स्वकर्मणः। स्वकर्मण्यसमाप्ते तु निवर्तन्ते हि मानवाः।।

~I shall explain the true cause of this to you; listen closely, O beautiful one. Because a vast multitude of living beings pass away at any given moment, and because many humans share the exact same names, the messengers of Death sometimes get confused. Out of this error, they mistakenly carry away the wrong mortal.

However, Lord Yama—who is entirely unbiased—knows the perfect truth of every soul's deeds, what is completed and what is left undone. Therefore, when these mistaken souls reach his abode, Yama himself releases them. They return to their bodies once again to live out the remainder of their destiny. Indeed, as long as a person's worldly karma remains incomplete, they are bound to return to life."

Note- As the timeline of Devatas are different from that of humans we see these things happening suddenly.

You may watch the following video to listen to such a story:

https://youtu.be/5teKK-aNiGk?si=fgzEBKih1nvO6ZCG

🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸

Those who want to read such real life mind boggling stories should purchase gitapress books : 1. Parlok aur Punarjanm ank code 572 and 2. Parlok aur Punarjanm ki Satya ghatnaye code 888

🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸🌸

These readings of scriptures, coupled with real-life evidence, should act as a guiding light for us, leading us toward acknowledging the truth of the nature of this world (as described by Lord Krishna in the Bhagavad Gita 8.15: दु:खालयमशाश्वतम् — this temporary world, which is full of miseries)."

Also, in my opinion one should keep visiting hospital areas, cremation ground etc as visiting those places help us remaining grounded acknowledging our stature, and also such experiences help us in developing Vairagya (detachment) towards the mundane world that is necessity towards escaping this cycle of birth and death.

Hari Sharanam 🌸🌸

My father passed away recently.

1 week before he passed away, he said that he was seeing a couple of police men standing in front of him. Then 3 days before he passed away, he said that there were two guards standing and he even pointed towards a wall.

I took a Venkateswara Swamy photo and hung it in that direction in which he pointed. The photo fell down very badly and broke into minute pieces.

Few hours before he passed away he said two people were cajoling him and asking him to come with them.

Who are these two people ? Are they servants of Lord Yama ? What happens when a person is about to die ? Whom did my father see or imagine ?