hindu gods

[Guest guest]

can anybody tell me some hindu gods' names??or anyhting about an ancient family tree? thank you

[viji_53]

Narayana is the supreme God of the Hindus. He took many avatars & represent many gods like Rama, Krishna, Narasimha etc. Shiva, Brahma are also forms of Narayana only. Hindus can worship any God of their choice. It is the freedom given by Hindu religion alone in this world. Ganesh represents to destroy obstacles in our life. Saraswati represents to give Knowledge. Laksmi represents to give wealth. But ultimate God is Narayana. He is the main deity.

HariBhol!

[Guest guest]

krsna is not an avatara, he's the supreme personality of godhead

 

read bhagavad gita before giving wrong informations

[Govindaram]

You know a lot of hindus say Krishna is an

Avatara of Lord Vishnu, when they say this

they mean non-different, even when I was

say 5 years or so I knew Krishna is Lord Vishnu

they are non-different, you always see

Lord Vishnu turn into baby Krishna in

movies and pictures, so this means they

are non-different.

 

So when people say Krishna is an avatar of

Lord Vishnu/Narayana this is what they

mean.

[anadi]

“Sri KRSNa Caitanya MahAprabhu, the original guru of the entire

world, has explained that there are three fundamental principles

in vaiSNava-dharma:

sambandha-tattva, knowledge of one’s relationship with BhagavAn (the Lord);

abhidheya-tattva , the means by which the ultimate goal is achieved; and

prayojana-tattva , the ultimate goal of kRSNa-prema (sweetest love of God).

A Suddha (pure)-vaiSNava or Suddha-bhakta is one who

knows these three principles and acts in accordance with them.

“The first principle, sambandha-tattva, includes three separate

topics:

The first topic is the material world (jaDa-jagat), or the fundamental

truth regarding the potency that creates bewilderment

(mAyika-tattva);

the second topic is the living beings (jivas), or the

fundamental truth regarding the predominated entities (adhinatattva);

and

the third topic is BhagavAn , or the fundamental truth

regarding the predominating entity (prabhu-tattva).

“Bhagavan is

one without a second and

endowed with all potencies.

He is all-attractive,

the exclusive abode

of opulence

and sweetness , and

is the sole shelter for all jivas .

Athough He is the only shelter of maya and all the jivas, still

He is aloof

and independent

and exisits in His own supreme, independent form

which is uncommonly beautiful .

The effulgence of His limbs radiates to a great distance,

manifesting as the nirvishesha-brahma (the white loving light realized by impersonalists).

Through His divine potency known as aisha-shakti

He manifests the jivas and the material world, and

then enters into that world as ParamAtmA, who is His partial expansion.

This is the fundamental truth concerning Ishvara, the supreme controller, or ParamAtmA, the indwelling

Supersoul.

 

(Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 4 - Vaishnava Dharma is nitya (eternal) dharma (true nature of the soul))

[anadi]

“In the VaikuNTha region of the spiritual sky, beyond this material

universe,

He manifests as NArAyaNa,

His feature of supreme opulence and majesty .

In Goloka VRndAvana, which is beyond VaikuNTha,

He manifests as Gopijana-vallabha

(the most dear of the gopis- cowheard girs),

Sri KRSNacandra,

His feature of supreme sweetness .

 

His various types of expansions,

such as identical manifestations (prakASa) and

pastime forms (vilasa), are eternal and unlimited.

Nothing and no one is equal to Him,

what to speak of being superior to Him.”

 

Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 4 - Vaishnava Dharma is nitya (eternal) dharma (true nature of the soul)

[Haridham]

THere are no hindu gods. Krsna is God in vedic Culture. Narayan and visnu are expansions of lord krsna. Krsna explains in the bhagavat gita that he is the supreme personality of godhead. Everything comes from him. The rest are demigods.

 

Read the Bhagavat gita before we give any misinformation

 

Hare krsna

[Raguraman]

Hare Krishna,

 

Lord Narayana = All Avatars(Lord Krishna, Lord Narasimha, Lord Vamana etc.).

 

Avatars are IDENTICAL with Lord Narayana.

 

Lord Shiva, Lord Bramha etc. are JIVA tattvas like us. They are superior to humans but can never be compared to Lord Narayana and HIS avatars.

This is what Vedas declare. Search for quotes provided in this section.

 

Vayu Sukta, Devi Sukta, Visvakarma Sukta of Rig veda shows this clearly.

[anadi]

His identical manifestations and pastime forms,

prakASa and vilAsa,

are manifested by His superior potency known as parA-Sakti .

This parA-Sakti displays its prowess (vikrama) in many different features,

out of which only three are known to the jives (spiritual soul). The first is

the internal potency, cid-vikrama , which arranges Sri Hari’s

transcendental pastimes and everything related to them.

The second is the marginal potency, jiva or taTastha-vikrama, which manifests

and sustains innumerable jivas (spiritual souls).

The third is the potency that creates bewilderment ,

mAyA-vikrama, which creates

material time,

material activities, and

all the insubstantial objects

of this world.

 

Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 4 - Vaishnava Dharma is nitya (eternal) dharma (true nature of the soul)

[anadi]

“Sambandha-tattva comprises

Ishvara’s (Supreme Controler) relationship with the jivas (spiritual souls),

the relationship of the jivas and of matter with Ishvara , and

the relationship of Ishvara and of the jivas with matter .

One who understands this sambandha-tattva completely

is situated in sambandha-jnana, and

one who does not have sambandha-jnana

cannot become a pure Vaishnava (devotee of the Supreme Personality)

by any means.”

Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 4 - Vaishnava Dharma is nitya (eternal) dharma (true nature of the soul)

 

[anadi]

 

one who does not have sambandha-jnana

cannot become a pure Vaishnava (devotee of the Supreme Personality)by any means.

 

 

"I have heard from some Vaishnavas that

one is a real Vaishnava only if he experiences the path of devotion

through bhAva (emotions), so there is no need for knowledge. How

much truth is there in this statement? Up until now I have simply

tried to evoke emotions through the singing of hari-nAma saNkirtana;

I have not made any attempt to understand sambandha-jnana.”

 

(This is the question of Lahiri Mahasaya in the same book)

[anadi]

Babaji said, “The highest fruit of attainment for the Vaishnavas

is the development of bhava, the first sprout of prema (pure love of God)

and the basis for all transcendental emotions.

However, that state of bhäva must be pure.

Even a single drop of shuddha (pure) bhAva

can fulfill the highest aspiration of the jiva, but (for example) the display

of emotions by those who are polluted with the jNana (knowledge) that is aimed

at attaining nirvishesha (without qualities)-brahma (pure light) is a great calamity for the jivas.

The devotional sentiments of people who feel that they are one with

brahma are merely a cheating display. Therefore, sambandha-jnana is absolutely essential for pure devotees.”

 

(Quelle: Jaiva Dharma by Srila B Vinoda Thakura)

[anadi]

LAhiri MahASaya then raised a doubt: “BhagavAn has a form.

Since form is limited by spatial considerations, how can BhagavAn

be the resting place of the limitless and all-pervading brahma?”

BAbAji MahArAja resolved his doubt, saying, “In the material

world, the entity known as the sky is also limitless; why should

brahma be considered to be more important, merely because it is

limitless? BhagavAn is also limitless, by virtue of the potency manifested

from the effulgence of His limbs. At the same time, He possesses

His own transcendental form. Can any other entity compare

with this? It is because of this unparalleled nature that

BhagavAn is superior to the principle of brahma.

“ <font color="red"> His transcendental form is

supremely attractive, and

that selfsame form is fully and completely all-pervasive,

omniscient,

omnipotent,

unlimitedly merciful and

supremely blissful.</font color> Which is

superior— a form such as this , which is endowed with all qualities,

or an obscure, all-pervading existence, which is devoid of

qualities and potencies?

 

In reality, brahma is only a partial, impersonal

manifestation of BhagavAn.

The impersonal and personal features

both exist simultaneously and in perfect harmony in BhagavAn.

(Quelle: Jaiva Dharma by Srila B Vinoda Thakura)

[anadi]

“Brahma is only one aspect of BhagavAn. Those whose spiritual

intelligence is limited are attracted to the feature of the Supreme

that is devoid of qualities, and is formless, immutable, unknowable,

and immeasurable. But those who are all-seeing (sarva-darSi)

have no attraction for anything other than the complete Absolute

Truth. Vaisnavas have no significant faith in Sri Hari’s formless,

impersonal feature, for it is opposed to their eternal function

and unalloyed prema (divine love). BhagavAn Sri Krishnacandra is the basis of both

the personal and impersonal features. He is an ocean of supreme

transcendental bliss and He attracts all pure jives (spiritual souls).”

 

Sri Krishna’s form is sac-cid-Ananda—

ever-existing,

full of knowledge, and

completely blissful.

His birth, activities, and leaving the body

have no connection with mundane matter.

The eternal truth defies description, for it is beyond words.

The pure soul in his spiritual aspect sees the transcendental form and pastimes of Sri kRSNa, but when he describes that supreme

reality in words, it appears just like worldly mundane history. Those

who are eligible to extract the essence from SAstras such as the

MahAbhArata experience KRSNa’s pastimes as they are. However,

when people of mundane intelligence hear these descriptions, they

interpret them in different ways.

 

(Quelle: Jaiva Dharma by Srila B Vinoda Thakura)

[anadi]

Srila SanatAna GosvamipAda has written the meaning of the word vRndAvana as follows:

”vRndasya samUhasya avanaM rakzaNaM pAlanaM yasMat tat vRndAvana”.

One who nourishes and protects everyone is called vRndAvana.

 

Hiding the mood of opulence (Sri bhagavat-bhAva) vRndAvana manifests all by prema (divine love) only.

 

Being controlled by this prema, the suprem power Svayam BhagavA Himself never lives vRndAvana, even for a moment.

 

Sri Rupa GosvAmi describes this in his Laghu-bhAfavatAmRta Antya 1.67:

 

vRndAvanaM parityajya sa kvacinnaiva gacchati

 

Sri vRndAvnan is the crown jewel of BhUloka, the Earth planet.

Why do the Gopis say it is higher than Svarga or Vaikuntha?

Because in Svarga and other realms BhagavAn resides in His Narayana expansions, as Upendra in Svarga and as Vishnu in Vaikuntha.

In this way the same Bhagavan resides in different places in one form or another.

Krishna, the original Vishnu has one form, but still He is present everywhere in unlimited expansions according to the particular lila (pastime). Among all this forms, however, only Sri Krishna is avatAri, the original complete manifestation, and all other are avatAras or amsha, partial portions. We can see it in Srimad Bhagavatam and in the prayers of Lord Brahma (Brahma saMhita 39)

 

rAmAdi murtiSu kalA-niyamena tizThan

nAnAvatAram akarod bhuvanezu kintu

krishnaH svayaM samabhavat paramaH pumAn yo

govindam Adi puruzaM tam ahaM bhajAmi

 

I worship that Adi purusha, original person Sri Govinda who continuously descends to different planets and who, according to His prescribed schedule, manifests His powers in many different forms, establishing Himself as Sri Rama and many avataras.

However at the end of the DvApara-yuga in the twenty eighth millennium of the seventh Manu in each day of BrahmA, Svayam BhagavAn Sri Krishna Himself, in His complete form, appears on this earth with the full paraphernalia of His eternal realm VrndAvana.

 

Krishna is Govindacandra, the full moon. Just as the moon has different phases, changing size as it waxes and wanes, each of Krishna’s avataras manifests different degrees of His potencies.

 

(Source: Venu-gita – a commentary to the tenth canto ch. Twenty one from Srimad Bhagavatam by Srila Narayana Maharaja)

[anadi]

LAhiri : When one meditates on the form of Sri Krishna, the conception

that arises in the heart is limited by time and space. How can

one transcend such limitations and meditate on Krishna’s actual

form?

BAbAji : Meditation is an action of the mind, and as long as the

mind is not fully spiritualized, one’s meditation cannot be spiritual

(cinmaya). Bhakti purifies the mind so that it gradually becomes

spiritual, and when one meditates with the mind that has become

purified in that way, such meditation certainly becomes cinmaya.

When bhajanAnandi VaSNavas chant KRSNa’s name , the material

world cannot touch them, because they are cinmaya. Internally,

they are situated in the spiritual world as they meditate on KRSNa’s

daily pastimes and relish the bliss of confidential service.

LAhiri : Please be merciful and grant me such spiritual realization

(cid-anubhAva).

BAbAji : When you abandon all material doubts and mundane logic,

and constantly apply yourself to Sri-nAma, spiritual realization will

quickly arise within you of its own accord. The more you resort to

mundane logic, the more you will subjugate your mind to material

bondage. The more you strive to initiate the flow of nAma-rasa,

the more your material shackles will become loosened. The spiritual

dimension will then manifest in your heart.

LAhiri : Please be merciful and explain what that spiritual experience

is.

BAbAji : The mind is brought to a standstill when it tries to understand

that truth through words. The truth can be realized only

through culture of spiritual bliss (cid-Ananda). Give up all argumentation

and simply chant Sri-nAma for several days. Then the

power of nAma will automatically dispel all of your doubts and you

will not have to inquire further from anyone in this regard.

LAhiri MahASaya : I have understood that one obtains supreme

spiritual benefit by drinking the liquid rasa of Sri-kRSNa-nAma with

great faith, so I will chant Sri-nAma when I have understood

sambandha-jnana very clearly.

BAbAji : <font color="blue"> That is the best way </font color>. You must have

a sound understanding of sambandha-jnana.

 

Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 4 - Vaishnava Dharma is nitya (eternal) dharma (true nature of the soul)

 

[anadi]

Ishvara (the Supreme Controller)

is the embodiment of knowledge (jnana-svarupa),

the knower (jNAtA-svarUpa),

one who considers or reflects (mantAsvarUpa)

and the enjoyer (bhoktA-svarUpa).

He is self-effulgent (svaprakASa)

and He also illuminates others (para-prakASa).

He has His own desires (icchA-maya),

and He is the knower of all (kSetra-jNa).

The jIva (the soul), too, is the form of knowledge, the knower, and the enjoyer; he too, is

self-effulgent, and he illuminates others; and he too, has desires, and

is the knower of his own field (kñetra-jïa).

From this perspective, there is no difference between them.

 

However, ISvara is omnipotent, and by dint of this omnipotence,

He is the basis of all these qualities, which are present in Him in full.

 

These qualities are also present in the atomic jiva, but only to

a minute degree. Thus, the nature and form of ISvara and the jIva

are eternally different from each other because one is complete

and the other is minute; and at the same time, there is a lack of

distinction between ISvara and the jiva because of the similarity

between their qualities.

 

Source Jaiva Dharma by Srila Bhaktivinoda Thakura, Chapter 15