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Shatata-Unnati

Himanshu Bhatt — Fri, 03 Jul 2026 06:57:12 GMT

Start of modern reforms

Theology

Himanshu Bhatt — Thu, 02 Jul 2026 05:44:21 GMT

References to 3 aspects of God

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	{{Author\|Himanshu Bhatt}}		{{Author\|Himanshu Bhatt}}
	[[Image:Vishnu making universes.jpg\|thumb\|250px\|[[Vishnu]] depicted as God (in [[Vaiśnava\|Vaiśnava]] sectarian context) as making and ending universes while being within them, demonstrating panentheism.]]		[[Image:Vishnu making universes.jpg\|thumb\|250px\|[[Vishnu]] depicted as God (in [[Vaiśnava\|Vaiśnava]] sectarian context) as making and ending universes while being within them, demonstrating panentheism.]]
	[[Image:Gayatri Ma.jpg\|thumb\|250px\|The monotheistic prayer [[Gayatri Mantra]] personified as God, demonstrating [[monotheism]] in itself.		[[Image:Gayatri Ma.jpg\|thumb\|250px\|The monotheistic prayer Gayatri Mantra personified as God, demonstrating [[monotheism]] in itself.
	<br><br>		<br><br>
	The [[mantra]] demonstrates henotheism when it is called Sarva-[[devata]] Svarupini ("''Universal Form of All Deities''.")]]		The [[mantra]] demonstrates henotheism when it is called Sarva-[[devata]] Svarupini ("''Universal Form of All Deities''.")]]
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	“The Hindu religion is the only one of the world’s great faiths dedicated to the idea that the Cosmos itself undergoes an immense, indeed an infinite, number of deaths and rebirths. It is the only religion in which the time scales correspond to those of modern scientific [[cosmology]]. Its cycles run from our ordinary day and night to a day and night of Brahma, 8.64 billion years long. Longer than the age of the Earth or the Sun and about half the time since the Big Bang.” - Carl Sagan, ''Cosmos''		“The Hindu religion is the only one of the world’s great faiths dedicated to the idea that the Cosmos itself undergoes an immense, indeed an infinite, number of deaths and rebirths. It is the only religion in which the time scales correspond to those of modern scientific [[cosmology]]. Its cycles run from our ordinary day and night to a day and night of Brahma, 8.64 billion years long. Longer than the age of the Earth or the Sun and about half the time since the Big Bang.” - Carl Sagan, ''Cosmos''
	</blockquote>		</blockquote>
	Panentheism is the first and foremost theology of the Sanatan Dharm while henotheism and monotheism are secondary but they are all in conformity with each other. This is because while recognizing there is only One Supreme Being above all ([[Brahm]] or [[God]]), the immanence and transcendence of It is a doctrine that goes beyond the generic monotheism preached by other religions. While accepting there is One God above all, it does not enforce worshiping only The One. So it is monotheistic because it believes there is God, but also henotheistic because others worshipping It in another form is accepted as still worshiping the One God. Worship as polytheism (i.e., praying to ancestors) is acceptable being it does not reject The One but venerates others as well. Once a human attains Moksh, it is united with Brahm or Parmatma. Brahm is not confined to space and so is everywhere, including within ourselves. This principle is Ishavasyam. Individuals on the other hand are also connected to all that exists, and this is the principle of aikatmyam. Because of this omnipresence, the central Hindu theology is panentheism. It is monotheist too because there is just one God above all other spirits. It is henotheist because, while Brahm is The Supreme, other beings worthy of worship exist, which may be pious humans or angels ([[Devatā\|demi-gods]].) Hindu theology is often aptly termed monistic theism and even open monotheism by some scholars, but is not purely polytheistic as outsiders perceive it to be. [[Bhakti ~~Mārga~~\|Worship (Bhakti Yoga]]) is one of the three yogas to attain Moksh.<ref>The other two are [[Gyāna Mārga\|Gyāna Yoga]] and [[Karma Mārga\|Karma Yoga]].</ref> Monotheism is known in [[~~Śastras~~\|Hindu scriptures]] as ekantikvad, and some sects practice it strictly, such as the [[Arya]] Samaj, Mahima, and certain [[Śaiva]] (i.e., Viraśaiva, Alakhgir) and the Vaiśnava (i.e., Pushtimarga, Ekasarana) sampradays.		Panentheism is the first and foremost theology of the Sanatan Dharm while henotheism and monotheism are secondary but they are all in conformity with each other. This is because while recognizing there is only One Supreme Being above all ([[Brahm]] or [[God]]), the immanence and transcendence of It is a doctrine that goes beyond the generic monotheism preached by other religions. While accepting there is One God above all, it does not enforce worshiping only The One. So it is monotheistic because it believes there is God, but also henotheistic because others worshipping It in another form is accepted as still worshiping the One God. Worship as polytheism (i.e., praying to ancestors) is acceptable being it does not reject The One but venerates others as well. Once a human attains Moksh, it is united with Brahm or Parmatma. Brahm is not confined to space and so is everywhere, including within ourselves. This principle is Ishavasyam. Individuals on the other hand are also connected to all that exists, and this is the [[Environmentalism#Aikatmyam\|principle of aikatmyam]]. Because of this omnipresence, the central Hindu theology is panentheism. It is monotheist too because there is just one God above all other spirits. It is henotheist because, while Brahm is The Supreme, other beings worthy of worship exist, which may be pious humans or angels ([[Devatā\|demi-gods]].) Hindu theology is often aptly termed monistic theism and even open monotheism by some scholars, but is not purely polytheistic as outsiders perceive it to be. [[Bhakti Marga\|Worship (Bhakti Yoga]]) is one of the three yogas to attain Moksh.<ref>The other two are [[Gyāna Mārga\|Gyāna Yoga]] and [[Karma Mārga\|Karma Yoga]].</ref> Monotheism is known in [[Overview Of Scriptures\|Hindu scriptures]] as ekantikvad, and some sects practice it strictly, such as the [[Arya]] Samaj, Mahima, and certain [[Śaiva]] (i.e., Viraśaiva, Alakhgir) and the Vaiśnava (i.e., Pushtimarga, Ekasarana) sampradays.

	Hinduism has often been considered to be polytheistic because of one leading denomination, Smartism, which follows the [[Advaita]] philosophy of absolute monism, and includes worship of all kinds of personal forms of God. Absolute monists see one unity with all personal forms of God as different aspects of one Supreme Spirit, like a single beam of light separated into colors by a prism. Thus Smartas consider all personal forms of God as equal including Devi, Vishnu, Śiva, Ganesh and Skanda but generally limit the recognized forms to be six. Other denominations of Hinduism don't adhere to the Smarta viewpoint, but are quite unlike Western perceptions of monotheism. Additionally, like Judeo-Christian traditions which believe in angels, Hindus also believe in other less powerful entities, such as [[deva]]s.<ref name = hop1>{{cite book \|title=THE RELIGIONS OF INDIA\|author=Edward Washburn Hopkins\|url=http://books.google.com/?id=Dj33XvXqJO8C \|publisher= Jr. Ginn & Co \|pages=204 \|year= 1896 \|editor=Morris Jastrow, \|isbn=978-1-60303-143-1}}</ref>		Hinduism has often been considered to be polytheistic because of one leading denomination, Smartism, which follows the [[Advaita]] philosophy of absolute monism, and includes worship of all kinds of personal forms of God. Absolute monists see one unity with all personal forms of God as different aspects of one Supreme Spirit, like a single beam of light separated into colors by a prism. Thus Smartas consider all personal forms of God as equal including Devi, Vishnu, Śiva, Ganesh and Skanda but generally limit the recognized forms to be six. Other denominations of Hinduism don't adhere to the Smarta viewpoint, but are quite unlike Western perceptions of monotheism. Additionally, like Judeo-Christian traditions which believe in angels, Hindus also believe in other less powerful entities, such as [[deva]]s.<ref name = hop1>{{cite book \|title=THE RELIGIONS OF INDIA\|author=Edward Washburn Hopkins\|url=http://books.google.com/?id=Dj33XvXqJO8C \|publisher= Jr. Ginn & Co \|pages=204 \|year= 1896 \|editor=Morris Jastrow, \|isbn=978-1-60303-143-1}}</ref>
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	====References to 3 aspects of God====		====References to 3 aspects of God====
	[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]		[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]
	Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad\|Upaniṣad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upaniṣad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the ~~Rig~~ [[Veda]] wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]		Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad\|Upaniṣad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upaniṣad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the ''[[Rig Veda]]'' wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]

	Parallel to the 3 aspects of Brahm is the the [[Vaiśnava#Pāñcharātra Āgama\|Pāñchrātra]], which consists of 5 venerable forms of Narayan (para, vyuha, vibhava, [[arca]], and antaryamin), the 3 aspects which as para, vyuha, and antaryamin fall within the same categories as the classifications of Brahm do in many other analyses. The vibhava aspect of God is basically formed from one or 2 of the other aspects (i.e., avatara of vyuha and consist of antaryamin.) Arca refers to representative icons of God which are venerated, which are created by matter. In this analysis, the Pāñchrātra holds consistent with the triune characterization of God. Some schools of Śaivism too break down the aspects of God into 3, like Śiva being Parabrahm, Śakti being Aparabrahm, and Yamala being Tapas or Agni. The last is called Tapas or Agni normally, as it is imperishable and is the same energy as the soul (Yogamaya.) That is why it is also called Apām Napāt (Child of Apo.)		Parallel to the 3 aspects of Brahm is the the [[Vaiśnava#Pāñcharātra Āgama\|Pāñchrātra]], which consists of 5 venerable forms of Narayan (para, vyuha, vibhava, [[arca]], and antaryamin), the 3 aspects which as para, vyuha, and antaryamin fall within the same categories as the classifications of Brahm do in many other analyses. The vibhava aspect of God is basically formed from one or 2 of the other aspects (i.e., avatara of vyuha and consist of antaryamin.) Arca refers to representative icons of God which are venerated, which are created by matter. In this analysis, the Pāñchrātra holds consistent with the triune characterization of God. Some schools of Śaivism too break down the aspects of God into 3, like Śiva being Parabrahm, Śakti being Aparabrahm, and Yamala being Tapas or Agni. The last is called Tapas or Agni normally, as it is imperishable and is the same energy as the soul (Yogamaya.) That is why it is also called Apām Napāt (''Child of Apo''.)

	The "Ka Sukta" (aliases "Hiranyagarbha Sukta", "Prajapati Sukta") of the ''Rig Veda'' is one the most popular cosmogonies in the Arya dharmas. What has been overlooked are the triple aspects detailed within the hymn. In it, Apo (God as 'primordial waters'), which "''possesses generational fire''" (Agni), incubates the Hiranyagarbha (womb containing Prajapati, "''born Only-Lord of all created beings''"). In other words, it ambiguously states Apo is God in the highest form (i.e., Parabrahm), Prajapati this material universe's Aparabrahm, and Agni the life-giving spark within all creatures. (This can be likened to the Pāñchrātrik para, vyuha, and antaryamin.) The hymn goes further to state that the Devanam or ''people who've taken the title of God'' (i.e., Devtas on the Divine Council of 33) return to God, meaning that the Devtas are representatives of God on Earth but they are none of the 3 aspects of God and aren't of equal status to God either.		The "Ka Sukta" (aliases "Hiranyagarbha Sukta", "Prajapati Sukta") of the ''Rig Veda'' is one the most popular cosmogonies in the Arya dharmas. What has been overlooked are the triple aspects detailed within the hymn. In it, Apo (God as 'primordial waters'), which "''possesses generational fire''" (Agni), incubates the Hiranyagarbha (womb containing Prajapati, "''born Only-Lord of all created beings''"). In other words, it ambiguously states Apo is God in the highest form (i.e., Parabrahm), Prajapati this material universe's Aparabrahm, and Agni the life-giving spark within all creatures. (This can be likened to the Pāñchrātrik para, vyuha, and antaryamin.) The hymn goes further to state that [[Devatā#Divine Council\|the Devanam or ''people who've taken the title of God'']] (i.e., Devtas on the Divine Council of 33) return to God, meaning that the Devtas are representatives of God on Earth but they are none of the 3 aspects of God and aren't of equal status to God either.

	As the material energy is Mahamaya and spiritual (superior) energy is Yogamaya, these energies can also help break down the Vak (cosmic speech.) The ''Rig Veda'' itself declares, "''Vak resides in four quarters (pada). The wise Brahmins who possess insight know them all. Three quarters are hidden in secret and do not stir; human beings speak only the fourth quarter.''"<ref>''Rig Veda'' 1.164.45</ref> The first 3 aspects of Vak itself—para, pashyanti, and madhyama—are spiritual, while the last (Vaikhari) is material energy. Therefore, it can be presumed that this together with synthesizing the commonalities in the creation myths, that the Aparabrahm or Universe is the lowest form of Vak.		As the material energy is Mahamaya and spiritual (superior) energy is Yogamaya, these energies can also help break down the Vak (cosmic speech.) The ''Rig Veda'' itself declares, "''Vak resides in four quarters (pada). The wise Brahmins who possess insight know them all. Three quarters are hidden in secret and do not stir; human beings speak only the fourth quarter.''"<ref>''Rig Veda'' 1.164.45</ref> The first 3 aspects of Vak itself—para, pashyanti, and madhyama—are spiritual, while the last (Vaikhari) is material energy. Therefore, it can be presumed that this together with synthesizing the commonalities in the creation myths, that the Aparabrahm or Universe is the lowest form of Vak.
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	<br>		<br>
	Even the earlier Mandalas of [[~~Ṛgveda~~]]<ref>Ṛgveda books 1 and 9</ref> which contain hymns dedicated to devas, are thought to have a tendency toward monotheism.<ref>Macdonell, Arthur Anthony. Vedic Mythology. Forgotten Books (May 23, 2012). P. 17. ISBN 1440094365.</ref> Often quoted isolated pada of the ~~Ṛgveda~~<ref>Ṛgveda 1.164.46</ref> states (trans. Ralph T.H. Griffith):		Even the earlier Mandalas of ''[[Rig Veda]]''<ref>Ṛgveda books 1 and 9</ref> which contain hymns dedicated to devas, are thought to have a tendency toward monotheism.<ref>Macdonell, Arthur Anthony. Vedic Mythology. Forgotten Books (May 23, 2012). P. 17. ISBN 1440094365.</ref> Often quoted isolated pada of the ''Ṛig Veda''<ref>Ṛgveda 1.164.46</ref> states (trans. Ralph T.H. Griffith):

	{\| class="wikitable sortable"		{\| class="wikitable sortable"
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	\|}		\|}

	Further, the Ṛg Veda states, “There is only one God, [[worship]] Him“<Ref> Ṛg Veda, 6.45.16 </ref> and “Do not worship any one beside Him“<ref> Ṛg Veda 8.1.1 </ref>. Recognizing that there is a Supreme God above any other divinities is seen in the Vaiśnava mantra “Dev devaya namo nama” and Śaiva mantra “Aum nama Shivay sarvaya deva devaya vai namaha,” both of which proclaim their respective Supreme as the “God of gods.”		Further, the ''Rig Veda'' states, “There is only one God, [[worship]] Him“<Ref> Ṛg Veda, 6.45.16 </ref> and “Do not worship any one beside Him“<ref> Ṛg Veda 8.1.1 </ref>. Recognizing that there is a Supreme God above any other divinities is seen in the Vaiśnava mantra “Dev devaya namo nama” and Śaiva mantra “Aum nama Shivay sarvaya deva devaya vai namaha,” both of which proclaim their respective Supreme as the “God of gods.”
	<br><br>		<br><br>
	{{Cquote\|Patiṁ patīnāṁ paramaṁ parastāt\|4=Śvetāśvatara Upaniṣad 6.7}}		{{Cquote\|Patiṁ patīnāṁ paramaṁ parastāt\|4=Śvetāśvatara Upaniṣad 6.7}}
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	\| isbn =		\| isbn =

	}}</ref> While Krishna himself if mentioned in one of the earliest texts of Vedic literature - ~~Ṛgveda~~.<ref>		}}</ref> While Krishna himself if mentioned in one of the earliest texts of Vedic literature - ''Rig Veda''.<ref>
	Sunil Kumar Bhattacharya ''Krishna-cult in Indian Art''. 1996		Sunil Kumar Bhattacharya ''Krishna-cult in Indian Art''. 1996
	M.D. Publications Pvt. Ltd. ISBN 81-7533-001-5 p.126: "According to (D.R.Bhadarkar), the word Krishna referred to in the expression 'Krishna-drapsah' in the Ṛgveda, denotes the very same Krishna".</ref>		M.D. Publications Pvt. Ltd. ISBN 81-7533-001-5 p.126: "According to (D.R.Bhadarkar), the word Krishna referred to in the expression 'Krishna-drapsah' in the Ṛgveda, denotes the very same Krishna".</ref>

Category:Cosmology

Himanshu Bhatt — Thu, 02 Jul 2026 05:16:13 GMT

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These are all cosmologically-related articles

Kalakash Samsthan

Himanshu Bhatt — Thu, 02 Jul 2026 05:14:33 GMT

Textual references to system

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	<small>By [[User:Himanshu Bhatt\|Himanshu Bhatt]] and [[User:Krishna Maheshwari\|Krishna Maheshwari]]</small>		<small>By [[User:Himanshu Bhatt\|Himanshu Bhatt]] and [[User:Krishna Maheshwari\|Krishna Maheshwari]]</small>
	~~Kalakash samsthan~~ or ''Time-Space framework'' is the phrase in Sanatan shastras for the continuum of this universe.
			Kālākāsh samsthān or ''Time-Space framework'' is the phrase in [[Overview Of Scriptures\|Sanatan shastras]] for the continuum of this [[Brahmanda\|universe]].

	Sanatan Dharm is the first religion to discuss this structure.		Sanatan Dharm is the first religion to discuss this structure.
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	Noteworthy is that Parmatma or God is confined neither by time or space—It was the same prior to the present, and are so in the future. Souls of other beings are also infinite like Parmatma, but undergo samsara wherein they are trapped by bandhan into mortal bodies that are impacted by both time and space (i.e., the bodies age and are not omnipresent.)		Noteworthy is that Parmatma or God is confined neither by time or space—It was the same prior to the present, and are so in the future. Souls of other beings are also infinite like Parmatma, but undergo samsara wherein they are trapped by bandhan into mortal bodies that are impacted by both time and space (i.e., the bodies age and are not omnipresent.)

			==Textual references to system==
			The ''Brihadaranyaka Upanishad'' (c. 700 BCE):<br>
			This text contains one of the oldest recorded scientific and philosophical debates in human history. The maharishika Gargi Vachaknavi challenges the maharishi [[Yajnavalkya]], asking him what the universe is woven across. Yajnavalkya directly replies that everything existing in the past, present, and future is "''woven, warp and weft, across akasha (space).''" When pushed further on what space itself is woven across, he points to the Immutable (Akshara)—the timeless, spaceless origin of the continuum.

			The Concept of Ota-Prota:<br>
			The early Upanishads used the textile metaphor Ota-Prota (the vertical and horizontal threads of a fabric) to describe how space (akasha) and time (kala) are structurally cross-threaded to create the material universe.

	==Pereived measurements in texts==		==Pereived measurements in texts==
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	Kala has been considered as [[a]] [[Dravya]], a fundamental substance of the universe, by some philosophies like that of [[Jainism]].		Kala has been considered as [[a]] [[Dravya]], a fundamental substance of the universe, by some philosophies like that of [[Jainism]].

	The ''~~Sankhyakarika~~'' (50) considers Kala as a form of Tusti (contentment), the satisfaction that comes as a result of thinking that in course of time, [[mukti]] or liberation will definitely come.		The ''Sankhya Karika'' (50) considers Kala as a form of Tusti (contentment), the satisfaction that comes as a result of thinking that in course of time, [[mukti]] or liberation will definitely come.

	==References==		==References==

Main Page

Himanshu Bhatt — Thu, 02 Jul 2026 05:04:08 GMT

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	\| \|{{mp-topicheader-h3\|Core Concepts}}		\| \|{{mp-topicheader-h3\|Core Concepts}}
	*Metaphysical		*Metaphysical
	**[[Darshana\|Metaphysical Worldviews]], [[Cosmogony~~]], and [[Cosmology~~]]		**[[Darshana\|Metaphysical Worldviews]] and [[Cosmogony]]
	**[[Theology]]		**[[Theology]]
	***[[Divinity]]		***[[Divinity]]
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	**[[Cosmology]]		**[[Cosmology]]
	**[[Kalakash Samsthan\|Time & Space]]		**[[Kalakash Samsthan\|Time & Space]]
			**[[Heliocenteric Theory Of Gravitation]]
	\|-		\|-
	\|}		\|}

Cosmogony

Himanshu Bhatt — Thu, 02 Jul 2026 05:00:07 GMT

added Brahmānda to table

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	\|Ka Sukta,<br>Parmātma Sukta,<br>Prajapati Sukta		\|Ka Sukta,<br>Parmātma Sukta,<br>Prajapati Sukta
	\|Golden egg-womb		\|Golden egg-womb
	\|		\|[[Brahmānda]], the universal 'egg' we are all within
	\|		\|
	\|		\|
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	*[[Overview of Cosmology in the Scriptures]]		*[[Overview of Cosmology in the Scriptures]]
	*[[Theology]]		*[[Theology]]
			*[[Brahmānda]]

	==External resources==		==External resources==

Talk:Transcending Karm through mokṣa:Bhakti Yog and Karm:Destruction of Kriyamāna Karm by Bhakti Yog

Sachi Anjunkar — Thu, 02 Jul 2026 04:51:42 GMT

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	Bengal was then ruled by the Muslim Sultan Hussain Shah, who did not tolerate public displays of worship. Haridās's public devotion and conversion were seen as a challenge. He was imprisoned, where he preached the ''Vaiṣṇava'' faith even to the inmates, declaring there was no contradiction between Islam and Hindu ''dharm''.		Bengal was then ruled by the Muslim Sultan Hussain Shah, who did not tolerate public displays of worship. Haridās's public devotion and conversion were seen as a challenge. He was imprisoned, where he preached the ''Vaiṣṇava'' faith even to the inmates, declaring there was no contradiction between Islam and Hindu ''dharm''.

	This angered the authorities. The local magistrate sentenced him to be whipped in 22 marketplaces. ~~[[File:Śrī Caitanya Mahāprabhu to place his foot on his chest to bless Haridas.png\|thumb\|place his foot on his chest to bless Haridās]]~~ Haridās endured the punishment peacefully while continuously chanting the names of Kṛṣṇa. When assumed dead, he was thrown into a river, but miraculously survived.		This angered the authorities. The local magistrate sentenced him to be whipped in 22 marketplaces. Haridās endured the punishment peacefully while continuously chanting the names of Kṛṣṇa. When assumed dead, he was thrown into a river, but he miraculously survived.

	Later, he followed Śrī Caitanya to Purī, then under the rule of King Pratāparudra. Though he was not allowed entry into the Jagannātha Temple due to his Muslim birth, Śrī Caitanya arranged for him to reside nearby, where he could see the temple spire and receive daily ''prasāda''.		Later, he followed Śrī Caitanya to Purī, then under the rule of King Pratāparudra. Though he was not allowed entry into the Jagannātha Temple due to his Muslim birth, Śrī Caitanya arranged for him to reside nearby, where he could see the temple spire and receive daily ''prasāda''.
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	===='''The Redemption of Vālmīki'''====		===='''The Redemption of Vālmīki'''====

	Another powerful example is the transformation of Vālmīki, the author of the ''Rāmāyaṇa''. Originally a highway robber, Vālmīki’s life changed through deep devotion to Śrī Rāma. Through penance and repetition of the name of ~~Rāma—even~~ mistakenly at ~~first—he~~ was purified and ultimately received divine knowledge, enabling him to compose one of the greatest epics in world literature.		Another powerful example is the transformation of Vālmīki, the author of the ''Rāmāyaṇa''. Originally a highway robber, Vālmīki’s life changed through deep devotion to Śrī Rāma. Through penance and repetition of the name of Rāma even mistakenly at first he was purified and ultimately received divine knowledge, enabling him to compose one of the greatest epics in world literature.


	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Kalakash Samsthan

Himanshu Bhatt — Thu, 02 Jul 2026 04:51:38 GMT

authorship

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			<small>By [[User:Himanshu Bhatt\|Himanshu Bhatt]] and [[User:Krishna Maheshwari\|Krishna Maheshwari]]</small>
	Kalakash samsthan or ''Time-Space framework'' is the phrase in Sanatan shastras for the continuum of this universe.		Kalakash samsthan or ''Time-Space framework'' is the phrase in Sanatan shastras for the continuum of this universe.

	Sanatan Dharm is the first religion to discuss this structure.		Sanatan Dharm is the first religion to discuss this structure.

			In the context of this nature, the terms nidarshan (''illustrative framework'') and mātṛkā (literally ''matrix'') have also been used. Ābandha (''connective tie'') and samasthi (''system'') may also be used.

	==Background==		==Background==
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	==Pereived measurements in texts==		==Pereived measurements in texts==
	Kala - Kala or time is defined in many ways. Kala helps us to perceive change of state in an object. Taking the time to blink the eyelid is one unit(nimisha). The following table describes the time or Kala:		Kala - Kala or time is defined in many ways. Kala helps us to perceive change of state in an object. Taking the time to blink the eyelid is one unit (nimisha). The following table describes the time or Kala:
	<br>18 nimesas = 1 Kastha		<br>18 nimesas = 1 Kastha
	<br>30 kashthas = 1 Kala		<br>30 kashthas = 1 Kala
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	The ''Sankhyakarika'' (50) considers Kala as a form of Tusti (contentment), the satisfaction that comes as a result of thinking that in course of time, [[mukti]] or liberation will definitely come.		The ''Sankhyakarika'' (50) considers Kala as a form of Tusti (contentment), the satisfaction that comes as a result of thinking that in course of time, [[mukti]] or liberation will definitely come.

			==References==
			{{reflist}}

	[[Category: Cosmology]]		[[Category: Cosmology]]
			[[Category: Universal origins and properties]]

Cosmogony

Himanshu Bhatt — Thu, 02 Jul 2026 04:47:31 GMT

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			{{Author\|Himanshu Bhatt}}
	Whereas [[cosmology]] focuses on the properties/laws of the universe, cosmogony explores the mythic origins. Within the same Sanatan scripture—''[[Rig Veda]]''—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.		Whereas [[cosmology]] focuses on the properties/laws of the universe, cosmogony explores the mythic origins. Within the same Sanatan scripture—''[[Rig Veda]]''—exist multiple stories of how the universe came into being. The scripture itself declares<ref>Rig Veda 1.164.46</ref> that there the truth is 1 but people describe it in various ways.

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	{{reflist}}		{{reflist}}

			[[Category: Cosmology]]
	[[Category: Universal origins and properties]]		[[Category: Universal origins and properties]]

Talk:Transcending Karm through mokṣa:Bhakti Yog and Karm:Destruction of Prārabdha Karm by Bhakti Yog

Sachi Anjunkar — Wed, 01 Jul 2026 16:58:22 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	The result of ''prārabdha karm'', or ripened ''karm'' that has come into play, must be experienced and it cannot be wished away or destroyed. Some teachers like Swāmī Śivānanda interpret ''Gītā'' 4.37 (“The fire of spiritual wisdom then incinerates to ashes ALL ''~~karmā'~~'s”) to mean that even ''prārabdha ~~karmā~~''s are destroyed when spiritual wisdom dawns.		The result of ''prārabdha karm'', or ripened ''karm'' that has come into play, must be experienced and it cannot be wished away or destroyed. Some teachers like Swāmī Śivānanda interpret ''Gītā'' 4.37 (“The fire of spiritual wisdom then incinerates to ashes ALL ''karm's”) to mean that even ''prārabdha karm''s are destroyed when spiritual wisdom dawns.

	But all traditional commentators add the caveat that the phrase ‘All ''~~karmā~~''s’ excludes ''prārabdha ~~karmā~~''s and this seems to be the logical explanation for two reasons – first, we do see that enlightened saints like Swāmī Rāmakṛṣṇa Paramahaṃsa and Rāmāṇa Mahārṣi died what we’d call a painful death. Second, it is this ''prārabdha karm'' that results in our rebirth, and the body we have. So obviously, destruction of ''prārabdha karm'' will lead to instant death of the ‘beneficiary’ which is our body. In other words, if spiritual wisdom literally destroys all of our ''prārabdha ~~karmā~~''s, then a person’s body should disappear or dissolve the moment he attains spiritual perfection or enlightenment. But we do not see this happen.		But all traditional commentators add the caveat that the phrase ‘All ''karm''s’ excludes ''prārabdha karm''s and this seems to be the logical explanation for two reasons – first, we do see that enlightened saints like Swāmī Rāmakṛṣṇa Paramahaṃsa and Rāmāṇa Mahārṣi died what we’d call a painful death. Second, it is this ''prārabdha karm'' that results in our rebirth, and the body we have. So obviously, destruction of ''prārabdha karm'' will lead to instant death of the ‘beneficiary’ which is our body. In other words, if spiritual wisdom literally destroys all of our ''prārabdha karm''s, then a person’s body should disappear or dissolve the moment he attains spiritual perfection or enlightenment. But we do not see this happen.

	Śrīdhara Svāmī clarifies under this verse that ‘all ''~~karmā~~''’ does not include ''prārabdha karm''. In other words, ''prārabdha karm'' is not reduced to ashes by knowledge because it has already come to fruition. Śaṅkarācārya too cites the following passage to qualify the statement of the ''Gītā'' that ‘all ''~~karmā~~''s are reduced to ashes’:		Śrīdhara Svāmī clarifies under this verse that ‘all ''karm''’ does not include ''prārabdha karm''. In other words, ''prārabdha karm'' is not reduced to ashes by knowledge because it has already come to fruition. Śaṅkarācārya too cites the following passage to qualify the statement of the ''Gītā'' that ‘all ''karm''s are reduced to ashes’:

	''He has to wait only as long as he is unreleased; then, he attains perfection.'' '''Sāmaveda, Chāndogya Upaniṣad 6.14.2'''		''He has to wait only as long as he is unreleased; then, he attains perfection.'' '''Sāmaveda, Chāndogya Upaniṣad 6.14.2'''

	Śaṅkarācārya uses this Upaniṣadic passage to conclude under this verse of the ''Gītā'' that the phrase ‘all ''~~karmā~~''’ does not include the ''prārabdha karm''. Other śāstra-s too declare that the ''prārabdha karm'' must be experienced and borne even after one has become spiritually enlightened. For example, ''Brahmasūtra'' 4.1.19 declares that ''prārabdha karm'' is not extinguished by ''jñāna'' and must be experienced till it is exhausted. This is how Śaṅkarācārya and all other commentators explain this particular sūtra. In short,		Śaṅkarācārya uses this Upaniṣadic passage to conclude under this verse of the ''Gītā'' that the phrase ‘all ''karm''’ does not include the ''prārabdha karm''. Other śāstra-s too declare that the ''prārabdha karm'' must be experienced and borne even after one has become spiritually enlightened. For example, ''Brahmasūtra'' 4.1.19 declares that ''prārabdha karm'' is not extinguished by ''jñāna'' and must be experienced till it is exhausted. This is how Śaṅkarācārya and all other commentators explain this particular sūtra. In short, the tradition is fairly unanimous that spiritual enlightenment destroys one’s ''sañcita'' and ''kriyamāṇa karm''s, but not the ''prārabdha karm'', and the present verse of ''Gītā'' must be interpreted accordingly.

	the tradition is fairly unanimous that spiritual enlightenment destroys one’s ''sañcita'' and ''kriyamāṇa ~~karmā~~''s, but not the ''prārabdha karm'', and the present verse of ''Gītā'' must be interpreted accordingly.

	Swāmī Chidbhavananda (p. 317) explains that the fire of knowledge destroys the ''sañcita'' and the ''kriyamāṇa karmā''s. It does not destroy the ''prārabdha karmā''s but renders them ineffective because the ''jñānī'' pays no more attention to them than to the shadow of his body. This is a very interesting interpretation because it is proven by the lives of great enlightened ''sant''s. For instance, Rāmāṇa Mahārṣi died of a cauliflower-sized tumor on his arm, and yet he bore the pain patiently till the very end. Swāmī Rāmakṛṣṇa Paramahaṃsa had cancer in his throat that caused a lot of pain. His disciples often asked him to use his spiritual powers to approach Devī Kālī and cure himself, but he thought that perpetuation of his body was too trivial a boon to ask of the Divine because death would actually liberate his ātmā and merge in the infinite bliss of ''mokṣa''.

			Swāmī Chidbhavananda explains that the fire of knowledge destroys the ''sañcita'' and the ''kriyamāṇa karm''s. It does not destroy the ''prārabdha karm''s but renders them ineffective because the ''jñānī'' pays no more attention to them than to the shadow of his body. This is a very interesting interpretation because it is proven by the lives of great enlightened ''sant''s. For instance, Rāmāṇa Mahārṣi died of a cauliflower-sized tumor on his arm, and yet he bore the pain patiently till the very end. Swāmī Rāmakṛṣṇa Paramahaṃsa had cancer in his throat that caused a lot of pain. His disciples often asked him to use his spiritual powers to approach Devī Kālī and cure himself, but he thought that perpetuation of his body was too trivial a boon to ask of the Divine because death would actually liberate his ātmā and merge in the infinite bliss of ''mokṣa''.

	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Talk:Transcending Karm through mokṣa:Bhakti Yog and Karm

Sachi Anjunkar — Wed, 01 Jul 2026 16:38:26 GMT

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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	The path of ''bhakti yog'' is regarded as the easiest and most accessible path to liberation. It is open to all — regardless of one’s educational background, social status, or gender. This path emphasizes ''loving devotion to Bhagavān'' through sincere worship, complete surrender, and the performance of all duties with an attitude of offering.		The path of ''bhakti yog'' is regarded as the easiest and most accessible path to liberation. It is open to all, regardless of one’s educational background, social status, or gender. This path emphasizes ''loving devotion to Bhagavān'' through sincere worship, complete surrender, and the performance of all duties with an attitude of offering.

	In ''bhakti yog'', the seeker performs his worldly and spiritual actions with the intention of pleasing ''Bhagavān'', cultivating a personal relationship with Him and accepting ''His Will'' as supreme. The ''bhakta'' (devotee) surrenders his mind, heart, and will completely to the Divine and becomes a channel for the Divine Will. His thoughts, emotions, and actions become harmonized with Bhagavān’s purpose.		In ''bhakti yog'', the seeker performs his worldly and spiritual actions with the intention of pleasing ''Bhagavān'', cultivating a personal relationship with Him and accepting ''His Will'' as supreme. The ''bhakta'' (devotee) surrenders his mind, heart, and will completely to the Divine and becomes a channel for the Divine Will. His thoughts, emotions, and actions become harmonized with Bhagavān’s purpose.

	For this reason, modern teachers describe this attitude as ''nimitta bhāva'' — becoming a divine instrument (''nimitta'') in the hands of Bhagavān.		For this reason, modern teachers describe this attitude as ''nimitta bhāva'', becoming a divine instrument (''nimitta'') in the hands of Bhagavān.

	''“Arjuna, Bhagavān dwells within the region of the heart of all beings, causing them all to revolve by māyā, as if mounted on a machine.”'' — '''Gītā 18.61'''		''“Arjuna, Bhagavān dwells within the region of the heart of all beings, causing them all to revolve by māyā, as if mounted on a machine.”'' '''Gītā 18.61'''

	''“Abandoning all ''dharmā''s completely, take refuge in Me alone. I shall liberate you from all evils; do not grieve.”'' — '''Gītā 18.66'''		''“Abandoning all ''dharmā''s completely, take refuge in Me alone. I shall liberate you from all evils; do not grieve.”'' '''Gītā 18.66'''

	By surrendering entirely to the Divine, the devotee relinquishes all ego and claims of doership. The ''bhakta'' recognizes that he is but an instrument (''nimitta-mātraṃ'') and that the fruits of his actions are governed solely by Bhagavān’s grace. This inner transformation brings profound ''peace, humility, and joy'', making ''bhakti yog'' both a transformative practice and a complete path to ''mokṣa''.		By surrendering entirely to the Divine, the devotee relinquishes all ego and claims of doership. The ''bhakta'' recognizes that he is but an instrument (''nimitta-mātraṃ'') and that the fruits of his actions are governed solely by Bhagavān’s grace. This inner transformation brings profound ''peace, humility, and joy'', making ''bhakti yog'' both a transformative practice and a complete path to ''mokṣa''.

Talk:Transcending Karm through mokṣa:Dhyāna Yog and Karm:Destruction of Prārabdha Karm by Dhyāna Yog

Sachi Anjunkar — Wed, 01 Jul 2026 16:34:21 GMT

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	''One shall conquer the various defects in the body by means of ''prāṇāyāma''. By ''pūraka'' (inhalation), somnolence is to be conquered. By ''kumbhaka'' (retention of breath), one can conquer the shivering sensation. By ''recaka'' (exhalation), one can conquer the augmentation or excess of heat in the body. '''Garuḍa Purāṇa 1.226.16'''''		''One shall conquer the various defects in the body by means of ''prāṇāyāma''. By ''pūraka'' (inhalation), somnolence is to be conquered. By ''kumbhaka'' (retention of breath), one can conquer the shivering sensation. By ''recaka'' (exhalation), one can conquer the augmentation or excess of heat in the body. '''Garuḍa Purāṇa 1.226.16'''''

	Story: ''Sadāśiva Brahmendra Sarasvatī''		'''Story: ''Sadāśiva Brahmendra Sarasvatī'''''
	[[File:Sadāshiva Brahmendra Saraswatī.png\|thumb]]		[[File:Sadāshiva Brahmendra Saraswatī.png\|thumb]]

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	Swami Brahmendra came out of the meditation and just walked away.		Swami Brahmendra came out of the meditation and just walked away.

	Once, he was resting next to a heap of grain freshly harvested by another farmer and went into meditation. The farmer thought that the Swami had arrived to steal grain. He took a stick in his hands and rushed to hit the Swami with it. But ~~half-way~~ through, his hand and the entire body froze in that very posture! The next morning, when the Swami came out of his meditation, he opened his eyes and smiled at the farmer. The farmer came out of the frozen stupor and could now move his limbs normally. The Swami blessed him and walked away.		Once, he was resting next to a heap of grain freshly harvested by another farmer and went into meditation. The farmer thought that the Swami had arrived to steal grain. He took a stick in his hands and rushed to hit the Swami with it. But halfway through, his hand and the entire body froze in that very posture! The next morning, when the Swami came out of his meditation, he opened his eyes and smiled at the farmer. The farmer came out of the frozen stupor and could now move his limbs normally. The Swami blessed him and walked away.

	At another time, the Swami, who hardly ever wore clothes, walked past the harem of a regional Muslim Nawab. The Swami was a completely spiritual man, but the Nawab accused him of outraging the modesty of his wives. He rushed forward and cut off both the hands of Sadāśiva Brahmendra with his sword. But astonishingly, the Swami continued to walk as if nothing had happened. The Nawab was terrified and picked up the severed arms and rushed towards the Swami in deep remorse. The arms connected back to his body miraculously as if nothing had happened.		At another time, the Swami, who hardly ever wore clothes, walked past the harem of a regional Muslim Nawab. The Swami was a completely spiritual man, but the Nawab accused him of outraging the modesty of his wives. He rushed forward and cut off both the hands of Sadāśiva Brahmendra with his sword. But astonishingly, the Swami continued to walk as if nothing had happened. The Nawab was terrified and picked up the severed arms and rushed towards the Swami in deep remorse. The arms connected back to his body miraculously, as if nothing had happened.

	In more modern times, during the American invasion of Vietnam, numerous protesting Buddhist monks immolated themselves publicly without showing any pain. Thereby, they demonstrated the power of their mind, disciplined by meditation, over their body. This ability was noted several centuries earlier by Ṛṣi Kaṇāda –		In more modern times, during the American invasion of Vietnam, numerous protesting Buddhist monks immolated themselves publicly without showing any pain. Thereby, they demonstrated the power of their mind, disciplined by meditation, over their body. This ability was noted several centuries earlier by Ṛṣi Kaṇāda –

Talk:Transcending Karm through mokṣa:Dhyāna Yog and Karm:Destruction of Sanchita Karm by Dhyāna Yog

Sachi Anjunkar — Wed, 01 Jul 2026 16:32:34 GMT

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	As a result of meditation, the Yogī excavates the deeply ingrained Samskāra-s of previous lives in his mind and discards them away dispassionately. The process is described in the Yogasūtras of Patanjali and Vyāsa’s commentary thereon and is summarized below-		As a result of meditation, the Yogī excavates the deeply ingrained Samskāra-s of previous lives in his mind and discards them away dispassionately. The process is described in the Yogasūtras of Patanjali and Vyāsa’s commentary thereon and is summarized below-

	“Meditation is contemplation done with great mental concentration. When a person meditates, his concentrated thought, like a laser beam, penetrates through the inner layers of his mind and arrives at the bottom where the samskāras are. The concentrated thought, like an underwater probe, starts disturbing the accumulated samskāras. As a result, they gradually get dislodged and rise one by one to the conscious level. They become conscious thoughts again. The meditator should watch the rejuvenated thoughts like a disinterested observer and must not act upon them. The old thoughts, once they have risen to the conscious level, burst like so many air bubbles and disappear. This is how, through the practice of meditation, one can purify one’s mind by gradually getting rid of old impressions or samskāras. If, however, the meditator acts upon these rejuvenated thoughts, he will create new samskāras and his mind will not be cleansed.” <ref>Swami Bhaskarananda. ''The Essentials of Hinduism.'' Viveka Press, 2002, Seattle.p. 126</ref>		''“Meditation is contemplation done with great mental concentration. When a person meditates, his concentrated thought, like a laser beam, penetrates through the inner layers of his mind and arrives at the bottom where the samskāras are. The concentrated thought, like an underwater probe, starts disturbing the accumulated samskāras. As a result, they gradually get dislodged and rise one by one to the conscious level. They become conscious thoughts again. The meditator should watch the rejuvenated thoughts like a disinterested observer and must not act upon them. The old thoughts, once they have risen to the conscious level, burst like so many air bubbles and disappear. This is how, through the practice of meditation, one can purify one’s mind by gradually getting rid of old impressions or samskāras. If, however, the meditator acts upon these rejuvenated thoughts, he will create new samskāras and his mind will not be cleansed.”'' <ref>Swami Bhaskarananda. ''The Essentials of Hinduism.'' Viveka Press, 2002, Seattle.p. 126</ref>


	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Main Page

Himanshu Bhatt — Wed, 01 Jul 2026 08:23:03 GMT

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	*Physical		*Physical
	**[[Cosmology]]		**[[Cosmology]]
	**[[Time & Space]]		**[[Kalakash Samsthan\|Time & Space]]
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	\|}		\|}

Kalakash Samsthan

Himanshu Bhatt — Wed, 01 Jul 2026 08:22:01 GMT

added some more context (the nature of God)

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			Kalakash samsthan or ''Time-Space framework'' is the phrase in Sanatan shastras for the continuum of this universe.

			Sanatan Dharm is the first religion to discuss this structure.

			==Background==
			Time and space never actually meet—they are perpendicular to each other. This is because whereas time is only scalar (have measurement), space is vector (has both measurement and direction.) Theoretically then, the intersection of both would be a vortex.

			Noteworthy is that Parmatma or God is confined neither by time or space—It was the same prior to the present, and are so in the future. Souls of other beings are also infinite like Parmatma, but undergo samsara wherein they are trapped by bandhan into mortal bodies that are impacted by both time and space (i.e., the bodies age and are not omnipresent.)

			==Pereived measurements in texts==
	Kala - Kala or time is defined in many ways. Kala helps us to perceive change of state in an object. Taking the time to blink the eyelid is one unit(nimisha). The following table describes the time or Kala:		Kala - Kala or time is defined in many ways. Kala helps us to perceive change of state in an object. Taking the time to blink the eyelid is one unit(nimisha). The following table describes the time or Kala:
	18 nimesas = 1 Kastha		<br>18 nimesas = 1 Kastha
	30 kashthas = 1 Kala		<br>30 kashthas = 1 Kala
	30 Kalas = 1 Kshna		<br>30 Kalas = 1 Kshna
	12 Kshanas = 1 [[Muhurta]]		<br>12 Kshanas = 1 [[Muhurta]]
	30 Muhurtas = 1 Ahoratra (1 day + 1 night)		<br>30 Muhurtas = 1 Ahoratra (1 day + 1 night)
	30 Ahoratras = 1 Masa (month)		<br>30 Ahoratras = 1 Masa (month)
	12 Masas = 1 Samvatsara (year)		<br>12 Masas = 1 Samvatsara (year)

	Kala has been considered as [[a]] [[Dravya]], a fundamental substance of the universe, by some philosophies like that of [[Jainism]].		Kala has been considered as [[a]] [[Dravya]], a fundamental substance of the universe, by some philosophies like that of [[Jainism]].
	The Sankhyakarika(50) considers Kala as a form of Tusti(contentment), the satisfaction that comes as a result of thinking that in course of time, [[mukti]] or liberation will definitely come.
	~~Kala is also one of the names of the~~ [[~~Yama~~]]~~, the god of death.~~		The ''Sankhyakarika'' (50) considers Kala as a form of Tusti (contentment), the satisfaction that comes as a result of thinking that in course of time, [[mukti]] or liberation will definitely come.
	~~Bhagavathgitaequate Kala with God himself.~~
			[[Category: Cosmology]]

Time and Space

Himanshu Bhatt — Wed, 01 Jul 2026 08:05:18 GMT

Himanshu Bhatt moved page Time and Space to Kalakash Samsthan Wanted to give it Sanskrit name and for the title to be a bit more descriptive by having 'framework' ("Samsthan") in title

New page

Kala - Kala or time is defined in many ways. Kala helps us to perceive change of state in an object. Taking the time to blink the eyelid is one unit(nimisha). The following table describes the time or Kala:
18 nimesas = 1 Kastha
30 kashthas = 1 Kala
30 Kalas = 1 Kshna
12 Kshanas = 1 [[Muhurta]]
30 Muhurtas = 1 Ahoratra (1 day + 1 night)
30 Ahoratras = 1 Masa (month)
12 Masas = 1 Samvatsara (year)
Kala has been considered as [[a]] [[Dravya]], a fundamental substance of the universe, by some philosophies like that of [[Jainism]].
The Sankhyakarika(50) considers Kala as a form of Tusti(contentment), the satisfaction that comes as a result of thinking that in course of time, [[mukti]] or liberation will definitely come.
Kala is also one of the names of the [[Yama]], the god of death.
Bhagavathgitaequate Kala with God himself.

Cosmogony

Himanshu Bhatt — Wed, 01 Jul 2026 00:49:27 GMT

added table subsection and article link to Universe as Aparabrahm

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	#Vishwakarma Suktas		#Vishwakarma Suktas
	#[[Purusha Suktham\|Purush Suktha]]		#[[Purusha Suktham\|Purush Suktha]]
			;Table elaborating creation hymns
			:''See also: [[Theology#Oneness of Deities (Henotheism)\|Universe as Aparabrahm]]''
	{\| class="wikitable sortable"		{\| class="wikitable sortable"
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Theology

Himanshu Bhatt — Wed, 01 Jul 2026 00:48:03 GMT

Show changes

Vaiśnava

Himanshu Bhatt — Tue, 30 Jun 2026 21:35:27 GMT

Pāñcharātra's foundation

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	====Pāñcharātra's foundation====		====Pāñcharātra's foundation====
	The term Pāñcharātra can be traced to the Pāñcharātra Sattra (a yajna spread over five nights) described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1</ref>. The term is first used in the ''Taittiriya Samhita''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pāñcharātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on ~~those~~ ([[anugraha]].)		The term Pāñcharātra can be traced to the Pāñcharātra Sattra (a yajna spread over five nights) described in the ''Shatapatha Brahmana''.<ref>''Shatapatha Brahmana'', 13.6.1</ref>. The term is first used in the ''Taittiriya Samhita''<ref> ''Taittiriya Samhita'' vii.1.10.2; P. 293 ''Hinduism: An Alphabetical Guide'' By Roshen Dalal </ref> wherein a man named Babara Pravahini used the Pāñcharātra sacrifice to gain rhetorical power. The theology also states that Hari Narayan has 3 main functions; 1) creation ([[srsti]]), sustenance (sthiti), and destruction (pralaya) of the universe, 2) Punishing evil-doers (nigraha), and 3) showering His blessings on the good ([[anugraha]].)

	#''[[Ahirbudhnya Samhita]]'': Hari Narayan himself composed the Pāñcharātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja\|as consecrated images]].)		#''[[Ahirbudhnya Samhita]]'': Hari Narayan himself composed the Pāñcharātra [[Tantra]] and therein explained the secret of his five forms: Para (the transcendent), Vyuha (heavenly avatars), Vibhabha (Earthly avatars), [[Antaryāmin]] (the in-dweller within individuals) and [[Arcā]] ([[Murti Puja\|as consecrated images]].)

Darshana

Himanshu Bhatt — Tue, 30 Jun 2026 07:24:21 GMT

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	[[image:Hindu worldview.jpg\|thumb\|400px\|The ontology (or research paradigm) of Hinduism can be summarized on 8 principles which answer the 6 W's (who-what-where-why-when-how.) The purpose of darshanas, which expands in this general worldview, is to investigate reality deeper, making them each specific worldviews.]]		[[image:Hindu worldview.jpg\|thumb\|400px\|The ontology (or research paradigm) of Hinduism can be summarized on 8 principles which answer the 6 W's (who-what-where-why-when-how.) The purpose of darshanas, which expands in this general worldview, is to investigate reality deeper, making them each specific worldviews.]]

	Darshanas (''Viewpoints'') are research paradigms or metaphysical worldviews that form the basis of ~~the~~ philosophical schools of [[Ārya Samudāy\|Arya dharmas]]. These [[Astika\|Astik]] worldviews and the traditions based on them together constitute the systems of [[Arya]] dharmas and their synthesis and practice. Their purposes are to understand the true nature of the world, the Self, and speculate on achieving salvation ([[Moksha]].)		Darshanas (''Viewpoints'') are research paradigms or metaphysical worldviews that form the basis of mechanistic philosophical schools of [[Ārya Samudāy\|Arya dharmas]]. These [[Astika\|Astik]] worldviews and the traditions based on them together constitute the systems of [[Arya]] dharmas and their synthesis and practice. Their purposes are to understand the true nature of the world, the Self, and speculate on achieving salvation ([[Moksha]].)

	Darshana world-vision, a view or window to the true nature of the world at a very technical level. They have also been referred historically as Mati and Siddhanta. Traditionally darshana is defined as one that envisions the true nature of of the world ([[samsara]]), the cause of binding ([[mula]] karana or bandhan) and the path to liberation of self (Moksha.) The purpose of darshana is to show the path of binding and the way to the soul's freedom. The knowledge of [[atma\|self (jiva)]], phenomenal world (jagat) and absolute nature of the world (Parmatma or [[Brahm]]) and the [[consciousness]] that relates these, is the basis for knowing the nature of binding and liberation.		Darshana world-vision, a view or window to the true nature of the world at a very technical level. They have also been referred historically as Mati and Siddhanta. Traditionally darshana is defined as one that envisions the true nature of of the world ([[samsara]]), the cause of binding ([[mula]] karana or bandhan) and the path to liberation of self (Moksha.) The purpose of darshana is to show the path of binding and the way to the soul's freedom. The knowledge of [[atma\|self (jiva)]], phenomenal world (jagat) and absolute nature of the world (Parmatma or [[Brahm]]) and the [[consciousness]] that relates these, is the basis for knowing the nature of binding and liberation.

Theology

Himanshu Bhatt — Tue, 30 Jun 2026 07:22:39 GMT

Show changes

Shatata-Unnati

Himanshu Bhatt — Mon, 29 Jun 2026 03:02:36 GMT

Shahu's royal authority to implement reforms

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	"''All Hindus are equal. No one is superior, no one is inferior. Let all flesh and blood be one. Four varnas are a real deceit. It's a tool to keep the non-Brahmins in slavery. There is no difference among the Hindus. Hindu is the only varna. If a Hindu eats or marries with another Hindu that's not ''[[adharma]].'' In contrast, what divide Hindus in the name of religion is not a dharma, but a trick by Brahmins. One who calls themselves a Hindu, whether they are Europeans or Africans, they are our coreligionists.''"<br>- P. 39 ''Deshache Dushman'' (1925) By Dinkarrao Javalkar		"''All Hindus are equal. No one is superior, no one is inferior. Let all flesh and blood be one. Four varnas are a real deceit. It's a tool to keep the non-Brahmins in slavery. There is no difference among the Hindus. Hindu is the only varna. If a Hindu eats or marries with another Hindu that's not ''[[adharma]].'' In contrast, what divide Hindus in the name of religion is not a dharma, but a trick by Brahmins. One who calls themselves a Hindu, whether they are Europeans or Africans, they are our coreligionists.''"<br>- P. 39 ''Deshache Dushman'' (1925) By Dinkarrao Javalkar
	[[image:Sasipada Banerji.jpg\|right\|thumb\|100px\|Sasipada Banerji (alias 'Sevabrata'.)]]		[[image:Sasipada Banerji.jpg\|right\|thumb\|100px\|Sasipada Banerji (alias 'Sevabrata'.)]]
	Notable is that Phule's friend Narayan Meghaji Lokhande, a labour organization leader, was close friends with Phule and used Khandoba-worship and the reverence of Sundays for Khandoba in his petition to British authority to achieve Sunday as a holiday for factory labourers. Phule and Lokhande emulated Brahmans, like forming the political lobby group Deenbandhu Sarvajanik Sabha after Ranade's Poona Sarvajanik Sabha and forming the Bombay Mill Hands Association based and its mouthpiece ''Deenbandhu'' on the Working Men's Club (India's 1st labour welfare platform) and its mouthpiece ''Bharat Sramajibi'' (India's 1st labour journal) of Sasipada Banerji (Brahmo Samaji.)		Notable is that Phule's friend Narayan Meghaji Lokhande, a labour organization leader, was close friends with Phule and used Khandoba-worship and the reverence of Sundays for Khandoba in his petition to British authority to achieve Sunday as a holiday for factory labourers. (In some Satyashodhak branches, incoming members took an initialization oath in the name of "Khanderao".) Phule and Lokhande emulated Brahmans, like forming the political lobby group Deenbandhu Sarvajanik Sabha after Ranade's Poona Sarvajanik Sabha and forming the Bombay Mill Hands Association based and its mouthpiece ''Deenbandhu'' on the Working Men's Club (India's 1st labour welfare platform) and its mouthpiece ''Bharat Sramajibi'' (India's 1st labour journal) of Sasipada Banerji (Brahmo Samaji.) Mentionable is that Lokhande used phrases "''Hindu Bhau''", "''Hindu Dharma''" and "''Hindu Samaj''" in his writings.

	Though Dinkarrao Javalkar portrayed himself as pan-Hindu when discussing the specific topic of Hindu unity, he still prejudicially criticized the Brahman caste in general<ref>"''This day will be counted among the most important days in the history of Hindus. There is no reason for you to fear jail. The Brahmans who eat ghee and roti should have that fear. To make the touchable people behave is in your hands. You are the sons of Hindus. You capture the tank saying 'har har Mahadev' and follow the advice of your leader Dr. Ambedkar Saheb. This is my own position.''"<br>-Dinkarrao Javalkar at satyagraha with Keshavrao Jedhe and Dr. Ambedkar among a Mahar crowd</ref> and targeted some prominent Brahmans like Lokmanya Tilak. (Javalkar and Keshavrao Jedhe also portrayed themselves as pro-woman but derogatory remarks about women from the Brahman and certain other castes<ref>P. 44 ''19th Century Maharashtra: A Reassessment'' (2020) By Shraddha Kumbhojkar </ref> and both appealed to Dr. B.R. Ambedkar in 1927 to exclude Brahmans from the Mahad Satyagraha<ref> P. 27 ''Social Reform Movements in India: A Historical Perspective'' (1991) By V.D. Divekar</ref>.) Jedhe did protest with other activists (including Brahmans like Narhar Vishnu Gadgil, Seshdas Ranade, Shreedhar Mahadev Joshi, and members of Arya Samaj) for the right of Dalits to worship at Pune's Devdeveshwar Mandir[https://devdeveshwarsanthan.org/home.html]. Javalkar did write favourably about some like Ranade, Gopal Ganesh Agarkar, and Krishna Gopal Gokhale but even they were rarely mentioned. He rightfully partook in the Kalaram Mandir[https://www.shrikalaramsansthannasik.org/] Satyagraha in Nasik that protested for Dalits to be able to enter the temple. He was a communist and 10 years after his death, the Peasants and Workers Party (PWP) was formed.		Though Dinkarrao Javalkar portrayed himself as pan-Hindu when discussing the specific topic of Hindu unity, he still prejudicially criticized the Brahman caste in general<ref>"''This day will be counted among the most important days in the history of Hindus. There is no reason for you to fear jail. The Brahmans who eat ghee and roti should have that fear. To make the touchable people behave is in your hands. You are the sons of Hindus. You capture the tank saying 'har har Mahadev' and follow the advice of your leader Dr. Ambedkar Saheb. This is my own position.''"<br>-Dinkarrao Javalkar at satyagraha with Keshavrao Jedhe and Dr. Ambedkar among a Mahar crowd</ref> and targeted some prominent Brahmans like Lokmanya Tilak. (Javalkar and Keshavrao Jedhe also portrayed themselves as pro-woman but derogatory remarks about women from the Brahman and certain other castes<ref>P. 44 ''19th Century Maharashtra: A Reassessment'' (2020) By Shraddha Kumbhojkar </ref> and both appealed to Dr. B.R. Ambedkar in 1927 to exclude Brahmans from the Mahad Satyagraha<ref> P. 27 ''Social Reform Movements in India: A Historical Perspective'' (1991) By V.D. Divekar</ref>.) Jedhe did protest with other activists (including Brahmans like Narhar Vishnu Gadgil, Seshdas Ranade, Shreedhar Mahadev Joshi, and members of Arya Samaj) for the right of Dalits to worship at Pune's Devdeveshwar Mandir[https://devdeveshwarsanthan.org/home.html]. Javalkar did write favourably about some like Ranade, Gopal Ganesh Agarkar, and Krishna Gopal Gokhale but even they were rarely mentioned. He rightfully partook in the Kalaram Mandir[https://www.shrikalaramsansthannasik.org/] Satyagraha in Nasik that protested for Dalits to be able to enter the temple. He was a communist and 10 years after his death, the Peasants and Workers Party (PWP) was formed.
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	SS branches outside of Pune were less hateful of Brahmans. It is also noteworthy, however, is that Nana Patil, a founder of the PWP, was affiliated with both the Satyashodhak and Prarthana associations [meaning that he, like most other Satyashodhaks didn't believe in Phule's religious ideology.] Some other PWP founders like Jedhe and Madhavrao Bagal were Satyashodhaks, they popularized Shiv Jayanti and Ganesh Chathuri. The latter and his son Vasantrao even wrote devotional pieces inspired from Bhakti Era saints (i.e., [[Tukaram]], [[Eknath]]) and valourizing pieces about Shahu. Tulshidas Jadhav, a Gandian within the PWP, championed the Bhakti Era's Warkari Movement, which was still popular in his time, because it was based on social equality and public seva. Also noteworthy is, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar<ref>"''Bhalekar said that while Hinduism needed to be reformed , this reform should be brought about from within . He said he would defend Hinduism if it was under attack from Islam or Christianity.''"<br>- P. 35 ''Non-Brahman Movement in Maharashtra'' (1989) By M.S. Gore </ref> (1 of the founders of SS with Phule) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune. SS' Moro Vitthal Walvekar was directly affiliated with the Prarthana Samaj and played a crucial role in its associated media landscape (frequently serving as an editor of ''Subodha Patrika''.)		SS branches outside of Pune were less hateful of Brahmans. It is also noteworthy, however, is that Nana Patil, a founder of the PWP, was affiliated with both the Satyashodhak and Prarthana associations [meaning that he, like most other Satyashodhaks didn't believe in Phule's religious ideology.] Some other PWP founders like Jedhe and Madhavrao Bagal were Satyashodhaks, they popularized Shiv Jayanti and Ganesh Chathuri. The latter and his son Vasantrao even wrote devotional pieces inspired from Bhakti Era saints (i.e., [[Tukaram]], [[Eknath]]) and valourizing pieces about Shahu. Tulshidas Jadhav, a Gandian within the PWP, championed the Bhakti Era's Warkari Movement, which was still popular in his time, because it was based on social equality and public seva. Also noteworthy is, that even some prominent members supported the Arya Samaj, like Krishnarao Bhalekar<ref>"''Bhalekar said that while Hinduism needed to be reformed , this reform should be brought about from within . He said he would defend Hinduism if it was under attack from Islam or Christianity.''"<br>- P. 35 ''Non-Brahman Movement in Maharashtra'' (1989) By M.S. Gore </ref> (1 of the founders of SS with Phule) defended Dayanand Saraswati (Arya Samaj’s founder), when the latter’s procession was opposed by some orthodox Hindus in Pune, and Bhalekar organized a speech to be delivered by Saraswati at a dharmshal near a Rokdoba Temple in Pune. SS' Moro Vitthal Walvekar was directly affiliated with the Prarthana Samaj and played a crucial role in its associated media landscape (frequently serving as an editor of ''Subodha Patrika''.)

	Bhalekar himself made the claim that the SS is the true follower of Sant Tukaram's [[Bhāgavata-dharma\|Bhagwat Dharma]] ([[Krishna\|Krishnaite]] [[Vaishnava\|Vaishnavism]].) His son was Mukundrao Patil, who made the claim, "''The Satyasodhak Samaj is the true heir of the Hindu religion. Brahmanism is not Hinduism.''"<ref>''Dinmitra'' newspaper (1920s)</ref> Javalkar claimed SS is the true representative of the Hindu religion and that SS members are liberating Hinduism from the supremacy of the Brahmins. Shivram Janma Kamble (a Dalit) stated the SS is a revival movement of the true Hinduism. Kisan Faguji Bansode (a Dalit) argued "Shivdharma" was the true Hindu religion and that the SS advocates that version. Dr. Ramayya Venkayya Ayyavaru in ''Khristi Bandhujanans Vinanti'' or ''A Request to Our Christian Brothers'' (1887) wrote to missionaries that Indians did not need to be baptized and that monotheism has been embedded in Indian culture and that Indians. Previously, he, backed firmly by ~~Narayan Meghaji~~ Lokhande and the urban Mumbai executive committee of the SS, aggressively fought against changing the name of the SS to 'Satya Dharma Samaj'.		Bhalekar himself made the claim that the SS is the true follower of Sant Tukaram's [[Bhāgavata-dharma\|Bhagwat Dharma]] ([[Krishna\|Krishnaite]] [[Vaishnava\|Vaishnavism]].) His son was Mukundrao Patil, who made the claim, "''The Satyasodhak Samaj is the true heir of the Hindu religion. Brahmanism is not Hinduism.''"<ref>''Dinmitra'' newspaper (1920s)</ref> Javalkar claimed SS is the true representative of the Hindu religion and that SS members are liberating Hinduism from the supremacy of the Brahmins. Shivram Janma Kamble (a Dalit) stated the SS is a revival movement of the true Hinduism. Kisan Faguji Bansode (a Dalit) argued "Shivdharma" was the true Hindu religion and that the SS advocates that version. Dr. Ramayya Venkayya Ayyavaru in ''Khristi Bandhujanans Vinanti'' or ''A Request to Our Christian Brothers'' (1887) wrote to missionaries that Indians did not need to be baptized and that monotheism has been embedded in Indian culture and that Indians. Previously, he, backed firmly by Lokhande and the urban Mumbai executive committee of the SS, aggressively fought against changing the name of the SS to 'Satya Dharma Samaj'.

	There were those in his organization that promoted about how in ancient Sanatan society, there were no caste distinctions and that people were recognized by their merits. Their view was promoted by Tukaram Tatya Padval, who wrote ''Jatibhed Vivekshar'' (1861) after being inspired by Ashwaghosha's ''Vajrasuchi''. Phule republished copies of Padval's books, and the 2 developed a friendship. He did write at that in ancient India, certain sages were had Sudra or Avarna status but rose to the rank of a Brahman through their intellect, and used examples of Valmiki (wrote a ''Ramayan''), Sankhya, and Kabilar rishis. He also published copies of the ''Bhagavad Gita'', ''Yogasutra'', and compilations of the ''Rajayoga'' and ''Sankhya Karika.'' He further compiled the ''Tukarambaba ani Tyanche Shisya Yanchi Abhanga Gatha'' (1889) and ''Eknath Maharajancha Abhangachi Gatha'' (1903.) Padval, however, never became a member of Phule's organization and instead became a member of the Theosophical Society.		There were those in his organization that promoted about how in ancient Sanatan society, there were no caste distinctions and that people were recognized by their merits. Their view was promoted by Tukaram Tatya Padval, who wrote ''Jatibhed Vivekshar'' (1861) after being inspired by Ashwaghosha's ''Vajrasuchi''. Phule republished copies of Padval's books, and the 2 developed a friendship. He did write at that in ancient India, certain sages were had Sudra or Avarna status but rose to the rank of a Brahman through their intellect, and used examples of Valmiki (wrote a ''Ramayan''), Sankhya, and Kabilar rishis. He also published copies of the ''Bhagavad Gita'', ''Yogasutra'', and compilations of the ''Rajayoga'' and ''Sankhya Karika.'' He further compiled the ''Tukarambaba ani Tyanche Shisya Yanchi Abhanga Gatha'' (1889) and ''Eknath Maharajancha Abhangachi Gatha'' (1903.) Padval, however, never became a member of Phule's organization and instead became a member of the Theosophical Society.

Theology

Himanshu Bhatt — Mon, 29 Jun 2026 01:33:12 GMT

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	{{Author\|Himanshu Bhatt}}		{{Author\|Himanshu Bhatt}}
	[[Image:Vishnu making universes.jpg\|thumb\|250px\|[[Vishnu]] depicted as God (in [[Vaiśnava]] sectarian context) as making and ending universes while being within them, demonstrating panentheism.]]		[[Image:Vishnu making universes.jpg\|thumb\|250px\|[[Vishnu]] depicted as God (in [[Vaiśnava\|Vaishnava]] sectarian context) as making and ending universes while being within them, demonstrating panentheism.]]
	[[Image:Gayatri Ma.jpg\|thumb\|250px\|The monotheistic prayer [[Gayatri Mantra]] personified as God, demonstrating [[monotheism]] in itself.		[[Image:Gayatri Ma.jpg\|thumb\|250px\|The monotheistic prayer [[Gayatri Mantra]] personified as God, demonstrating [[monotheism]] in itself.
	<br><br>		<br><br>
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	Contemporary Hinduism can be categorized into four major sects:		Contemporary Hinduism can be categorized into four major sects:
	# [[Vaiśnava\|~~Vaiṣnavism~~]]		# [[Vaiśnava\|Vaishnavism]]
	# [[Śaiva\|~~Śaivism~~]]		# [[Śaiva\|Shaivism]]
	# [[Śākta\|~~Śaktism~~]]		# [[Śākta\|Shaktism]]
	# Smartism		# Smartism
	<br>		<br>
	~~Vaiṣnavism~~, ~~[[Śaivism]]~~, and ~~Śaktism~~ [[worship]] [[Vishnu]], [[Śiva]] and [[Devi]] - the Divine Mother as the Supreme Being respectively or considering all [[Hindu]] [[deities]] as aspects of the Supreme Being or Brahm.<ref>See [[Advaita]], or impersonalism.</ref> Other minor sects such as [[Ganapatya]] and [[Surya\|Saura]] focus on [[Ganesha]] and [[Surya]] as the Supreme.		Vaishnavism, Shaivism, and Shaktism [[worship]] [[Vishnu]], [[Śiva]] and [[Devi]] - the Divine Mother as the Supreme Being respectively or considering all [[Hindu]] [[deities]] as aspects of the Supreme Being or Brahm.<ref>See [[Advaita]], or impersonalism.</ref> Other minor sects such as [[Ganapatya]] and [[Surya\|Saura]] focus on [[Ganesha\|Ganesh]] and [[Surya]] as the Supreme.

	==Nature of God==		==Nature of God==
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	===Dualistic Energies of God===		===Dualistic Energies of God===
	This is an understanding of Brahm based on its energies in this universe. While Brahm is the Supreme above all, the God Almighty, it is said to apply two forms of energies in this world. This means that the energy which surrounds us in this material realm is different from that of the spiritual world (Moksh), as is the energy which is with our souls. This is spoken of in different sects and [[Darshana\|darshans]]. For example, in the ~~Śaiva~~ sect, Śiva is said to be Brahm while his other half is Prakriti (the divine energy possessing this world.) In the [[Samkhya Yoga]] darshan too, Brahm (Purusha) has a counterpart referred to as Prakriti, which is the nature that surrounds us in this reality. In the ''Bhagvad Gita'' too, Krishna says that Brahm is the total energy while the energy here in this reality he calls ''Parmatma''. In ~~Vaiṣnavism~~, this is notion of the Gita is elaborated wherein the energy of Brahm present in this universe is Mahamaya (or hiraṇmaya-[[mahat]]-[[tattva]]), whereas in the spiritual one it is Yogamaya (or jivan shakti.) The material energy is impacted by the three modes of material nature whereas spiritual energy is not, which is why prakriti is eternal and mutable (parimaminitya), whereas ~~yogamaya~~ is eternal and immutable (parinamnitya.) The total energy of Brahm is called swarup shakti.		This is an understanding of Brahm based on its energies in this universe. While Brahm is the Supreme above all, the God Almighty, it is said to apply two forms of energies in this world. This means that the energy which surrounds us in this material realm is different from that of the spiritual world (Moksh), as is the energy which is with our souls. This is spoken of in different sects and [[Darshana\|darshans]]. For example, in the Shaiva sect, Śiva is said to be Brahm while his other half is Prakriti (the divine energy possessing this world.) In the [[Samkhya Yoga]] darshan too, Brahm (Purusha) has a counterpart referred to as Prakriti, which is the nature that surrounds us in this reality. In the ''Bhagvad Gita'' too, Krishna says that Brahm is the total energy while the energy here in this reality he calls ''Parmatma''. In Vaishnavism, this is notion of the Gita is elaborated wherein the energy of Brahm present in this universe is Mahamaya (or hiraṇmaya-[[mahat]]-[[tattva]]), whereas in the spiritual one it is Yogamaya (or jivan shakti.) The material energy is impacted by the three modes of material nature whereas spiritual energy is not, which is why prakriti is eternal and mutable (parimaminitya), whereas Yogamaya is eternal and immutable (parinamnitya.) The total energy of Brahm is called swarup shakti.

	Personification of God's two energies has been presented in some instances as well. In ~~Śaiva~~ context, Śiva represents the spiritual energy and ~~Śhakti~~ Ma represents the material energy. In ~~Vaiṣnavism~~ too, Brahm is Krishna or Narayan and his energy (both spiritual and material) is a female, usually portrayed as Vishnu's wife, Sri (''Mantramayi Kriya Shakti''.)		Personification of God's two energies has been presented in some instances as well. In Shaiva context, Śiva represents the spiritual energy and Shakti Ma represents the material energy. In Vaishnavism too, Brahm is Krishna or Narayan and his energy (both spiritual and material) is a female, usually portrayed as Vishnu's wife, Sri (''Mantramayi Kriya Shakti''.)

	====References to 3 aspects of God====		====References to 3 aspects of God====
	[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]		[[Image:Trimurti.jpg\|thumb\|250px\|God represented in a syncretist context as [[Trimurti]] ("''Triune God''"), showing [[Brahmā]], [[Vishnu]], and [[Mahesh]] as God in Its 3 aspects.]]
	Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upanishad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the Rig [[Veda]] wherein ~~Vishwakarma~~ produced the universal ~~seed~~ Hiranyagarbha~~, which produced~~ Prajapati~~, and~~ with Prajapati having come into being the ~~“one~~ divine spirit.”[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]		Because the energies in the universe have normally been considered to be dualistic, they, together with God's total energy in the spiritual real, would be 3 aspects of God. From this logic, many Hindu thinkers have believed there are 3 aspects of God we can come to the conclusion of. Various scriptures have written on the One Supreme Lord being characterized of 3 aspects, in Hinduism and in the [[Buddhism]] and [[Jainism]]. In a conversation mentioned in the ''Brihadaranyaka [[Upanishad]]''<Ref> Chapter 3, Part 9 of ''Brihadaranyaka Upanishad'' </ref> between [[Yajnavalkya]] and Vidaghdha, the latter asks how many Devas (gods) there are, to which the former replies 33, but Vidaghdha keeps asking, and before coming to the answer of a single 1 God, he had said there are 3 gods [which can be taken to mean that single God has 3 aspects.] No other story legitimizes 3 aspects of Brahm more than the one of the Rig [[Veda]] wherein Ka (an epithet of the unseen presence or Parabrahm) or Apo (primordial waters) produced the universal womb Hiranyagarbha (Prajapati) with Prajapati within the womb having come into being the "one divine spirit", and Agni (souls)[https://www.sacred-texts.com/hin/rigveda/rv10121.htm]

	~~While~~ the [[Vaiśnava#Pāñcharātra Āgama\|Pāñcharātra]] consists of 5 venerable forms of Narayana (para, vyuha, vibhava, [[arca]], and antaryamin), the 3 aspects which as para, vyuha, and antaryamin fall within the same categories as the classifications of Brahm do in many other analyses. The vibhava aspect of God is basically formed from one or 2 of the other aspects (i.e., avatara of vyuha and consist of antaryamin.) Arca refers to representative icons of God which are venerated, which are created by matter. In this analysis, the Pāñcharātra holds consistent with the triune characterization of God.		Parallel to the 3 aspects of Brahm is the the [[Vaiśnava#Pāñcharātra Āgama\|Pāñcharātra]], which consists of 5 venerable forms of Narayana (para, vyuha, vibhava, [[arca]], and antaryamin), the 3 aspects which as para, vyuha, and antaryamin fall within the same categories as the classifications of Brahm do in many other analyses. The vibhava aspect of God is basically formed from one or 2 of the other aspects (i.e., avatara of vyuha and consist of antaryamin.) Arca refers to representative icons of God which are venerated, which are created by matter. In this analysis, the Pāñcharātra holds consistent with the triune characterization of God. Some schools of Shaivism too break down the aspects of God into 3, like Śiva being Parabrahm, Shakti being Aparabrahm, and Yamala being Tapas or Agni. The last is called Tapas or Agni normally, as it is imperishable and is the same energy as the soul (Yogamaya.) That is why it is also called Apām Napāt (Child of Apo.)

	The "Ka Sukta" (aliases "Hiranyagarbha Sukta", "Prajapati Sukta") of the Rig Veda is one the most popular cosmogonies in the Arya dharmas. What has been overlooked are the triple aspects detailed within the hymn. In it, Apo (God as 'primordial waters'), which "''possesses generational fire''" (Agni), incubates the Hiranyagarbha (womb containing Prajapati, "''born Only-Lord of all created beings''"). In other words, it ambiguously states Apo is God in the highest form (i.e., Parabrahm), Prajapati this material universe's Aparabrahm, and Agni the life-giving spark within all creatures. (This can be likened to the Pāñcharātrik ~~Para~~, ~~Vyuha~~, and ~~Antaryamin~~.) The hymn goes further to state that the Devanam or ''people who've taken the title of God'' (i.e., Devtas on the Divine Council of 33) return to God, meaning that the Devtas are representatives of God on Earth but they are none of the 3 aspects of God and aren't of equal status to God either.		The "Ka Sukta" (aliases "Hiranyagarbha Sukta", "Prajapati Sukta") of the ''Rig Veda'' is one the most popular cosmogonies in the Arya dharmas. What has been overlooked are the triple aspects detailed within the hymn. In it, Apo (God as 'primordial waters'), which "''possesses generational fire''" (Agni), incubates the Hiranyagarbha (womb containing Prajapati, "''born Only-Lord of all created beings''"). In other words, it ambiguously states Apo is God in the highest form (i.e., Parabrahm), Prajapati this material universe's Aparabrahm, and Agni the life-giving spark within all creatures. (This can be likened to the Pāñcharātrik para, vyuha, and antaryamin.) The hymn goes further to state that the Devanam or ''people who've taken the title of God'' (i.e., Devtas on the Divine Council of 33) return to God, meaning that the Devtas are representatives of God on Earth but they are none of the 3 aspects of God and aren't of equal status to God either.

			As the material energy is Mahamaya and spiritual (superior) energy is Yogamaya, these energies can also help break down the Vak (cosmic speech.) The ''Rig Veda'' itself declares, "''Vak resides in four quarters (pada). The wise Brahmins who possess insight know them all. Three quarters are hidden in secret and do not stir; human beings speak only the fourth quarter.''"<ref>''Rig Veda'' 1.164.45</ref> The first 3 aspects of Vak itself—Para, Pashyanti, and Madhyama—are spiritual, while the last (Vaikhari) is material energy. Therefore, it can be presumed that this together with synthesizing the commonalities in the creation myths, that the Aparabrahm or Universe is the lowest form of Vak.

	Below is a table summarizing and forming the connections between the trinity stated in various texts or beliefs.		Below is a table summarizing and forming the connections between the trinity stated in various texts or beliefs.
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	\| publisher = Himalayan Academy Publications		\| publisher = Himalayan Academy Publications
	\| year = 2004		\| year = 2004
	\| isbn = 0-945497-96-2}}</ref> Only a Smartha, or follower of the [[Advaita Vedanta\|Advaita]] philosophy, would have no problem worshiping every imaginable deity with equal veneration; as the view is that all names and forms of deities are merely manifestations of the same God. Other Hindu sects such as [[~~Vaiṣnavism~~]] and ~~Śaivism~~ conform more closely to a Western understanding of what a monotheistic faith is. For instance, a Vaiṣnavite considers Vishnu as being the one and only true God, an attitude that resonates with that of the [[Abrahamic religions]]. However, it is [[Advaita]] philosophy that defines the Smartha sect of mainstream Hinduism, and imparts to Indic spiritual and religious traditions their renowned liberalism.		\| isbn = 0-945497-96-2}}</ref> Only a Smartha, or follower of the [[Advaita Vedanta\|Advaita]] philosophy, would have no problem worshiping every imaginable deity with equal veneration; as the view is that all names and forms of deities are merely manifestations of the same God. Other Hindu sects such as [[Vaishnavism]] and Shaivism conform more closely to a Western understanding of what a monotheistic faith is. For instance, a Vaiṣnavite considers Vishnu as being the one and only true God, an attitude that resonates with that of the [[Abrahamic religions]]. However, it is [[Advaita]] philosophy that defines the Smartha sect of mainstream Hinduism, and imparts to Indic spiritual and religious traditions their renowned liberalism.

	===Swaminarayan view===		===Swaminarayan view===
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	}}</ref>		}}</ref>
	<!--The claim that Vaiṣnavism is the original Indic religion represents Vaiṣnavist POV that is incompatible both with all the other denominations and with academic history of religions.-->		<!--The claim that Vaiṣnavism is the original Indic religion represents Vaiṣnavist POV that is incompatible both with all the other denominations and with academic history of religions.-->
	Krishna worshiped in Vaiṣnava religion as the Supreme came into being as soon as all creatures came into existence. [[Brahma]] was the first Vaiṣnava. In Gaudiya Vaiṣnavism, Śiva Mahadeva is also a Vaiṣnava; in ~~Śaivism~~, by contrast, ~~Śiva~~ is the supreme God. The ancient Prajapaties are all Vaiṣnavas. [[Narada]] who is the born child of Brahma, is a Vaiṣnava. Thus pure monotheistic Vaiṣnava religion began with the beginning of history.<ref name="Thomson"/> In the recent times man arrived once again at the instinctive monotheism of the Aryans and Vaiṣnavas.<ref name=Dalmia-luderitz1992>{{cite journal		Krishna worshiped in Vaiṣnava religion as the Supreme came into being as soon as all creatures came into existence. [[Brahma]] was the first Vaiṣnava. In Gaudiya Vaiṣnavism, Śiva Mahadeva is also a Vaiṣnava; in Shaivism, by contrast, Shiva is the supreme God. The ancient Prajapaties are all Vaiṣnavas. [[Narada]] who is the born child of Brahma, is a Vaiṣnava. Thus pure monotheistic Vaiṣnava religion began with the beginning of history.<ref name="Thomson"/> In the recent times man arrived once again at the instinctive monotheism of the Aryans and Vaiṣnavas.<ref name=Dalmia-luderitz1992>{{cite journal
	\| author = Dalmia-luderitz, V.		\| author = Dalmia-luderitz, V.
	\| year = 1992		\| year = 1992

Talk:Transcending Karm through Mokṣa:YJnāna Yog and Karm:Destruction of Sanchita Karm by Jnāna Yog

Sachi Anjunkar — Sun, 28 Jun 2026 15:11:16 GMT

Sachi Anjunkar moved page Talk:Transcending Karm through Mokṣa:YJnāna Yog and Karm:Destruction of Sanchita Karm by Jnāna Yog to Talk:Transcending Karm through Mokṣa: Jnāna Yog and Karm:Destruction of Sanchita Karm by Jnāna Yog

New page

<small>By Vishal Agarwal</small>

When a person perfects ''jñāna-yog'', his ''ātmā'' attains parity with ''Paramātmā'' or ''Brahman'', and good and evil fruit of ''karm'' no longer stick to him. They are all destroyed by the fire of spiritual wisdom–

''Just as a fluffy tip of a reed placed in fire burns away completely, similarly all his evils are burnt away. '''Sāmaveda, Chāndogya Upaniṣad 5.24.3'''''

''Then the enlightened one completely shakes off both virtue and vice, becomes taintless, and attains absolute equality (to Brahman). '''Atharvaveda, Muṇḍaka Upaniṣad 3.1.3'''''

''When a person who is endowed with spiritual knowledge is firmly established in the ''Paramātman'', he destroys the effects of his bad and good ''karmas''. But as long as he does not experience the ''Paramātman'', he has to experience sometimes the fruit of his good ''karm'', sometimes the fruit of his bad ''karm''. '''Mahābhārata 5.42.24'''''

''Even if you are the most evil amongst evil-doers, you will cross all wickedness by the boat of knowledge alone. '''Gītā 4.36'''''

''Arjuna, just as the fire which is kindled reduces firewood to ashes, so does the fire of knowledge reduce all ''karm'' to ashes. '''Gītā 4.37'''''

''Just as a bright and flaming fire consumes the fuel placed in it within a moment, likewise he who knows the Vedas destroys all evil by the fire of ''jñāna''. '''Manusmṛti 11.247'''''

''Just as a blazing fire incinerates all fuel, whether it is dry or soaked in water; in the same way, the fire of knowledge reduces to ashes within a moment all of one’s evil as well as good ''karm''. '''Śivadharmottara Upapurāṇa 3.47'''''

''Sañcita-karmas'' are destroyed by the firm knowledge, ‘I am the Truth (''Brahman'') alone.’ ''Tattvabodha'' of Ādi Śaṅkarācārya <ref>Swami Tejomayananda. ''Tattvabodha.'' Central Chinmaya Mission Trust, 2013, Mumbai.p. 125 </ref>

In fact,śāstrā exhort us to honor a knower of ''Brahman'' and not hurt them in any way because the saint’s evil deeds (i.e., their negative ''saṃskāra''-s) are transferred to his enemies and good deeds are transferred to his benefactors, friends and family–

''His sons inherit his properties, the ancestors his virtuous deeds, and the enemies his vicious deeds. '''Sāmaveda, Jaiminīya Brāhmaṇa 1.50'''''

''He shakes off both virtues and vices; his beloved relatives get his virtues and his hated relatives his vices. '''Ṛgveda, Kauṣītakī Upaniṣad 1.4'''''

''Making over the merit of his own good deeds to his friends and the guilt of his evil deeds to his enemies, he attains the eternal ''Brahman'' by the practice of meditation. '''Manusmṛti 6.79'''''

==References==
[[Category:The Science of Karma]]

Talk:Transcending Karm through Mokṣa:Jnāna Yog and Karm

Sachi Anjunkar — Sun, 28 Jun 2026 15:10:40 GMT

← Older revision		Revision as of 15:10, 28 June 2026
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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	The path of ''jñāna-yog'' teaches that our ~~soul (~~''ātmā'') is the real ‘us’ and it is different from the body. Therefore, we should not crave for things pertaining to the body, which itself dies and perishes when we die. The ''ātmā'' survives our death and moves from one body to another till we achieve ''mokṣa''. When we understand our nature as the ''ātmā'' and not as the body, we will start focusing more on the really important and spiritual things, and will desist from focusing our efforts and attention towards the things of this physical world. This knowledge and understanding leads us to ''mokṣa''.		The path of ''jñāna-yog'' teaches that our ''ātmā'' is the real ‘us’ and it is different from the body. Therefore, we should not crave for things pertaining to the body, which itself dies and perishes when we die. The ''ātmā'' survives our death and moves from one body to another till we achieve ''mokṣa''. When we understand our nature as the ''ātmā'' and not as the body, we will start focusing more on the really important and spiritual things, and will desist from focusing our efforts and attention towards the things of this physical world. This knowledge and understanding leads us to ''mokṣa''.

	So this leads us to the conundrum – If we focus on ''jñāna-yog'', we cannot remain engaged in the world, and will have to desist from all ''karm''. And yet, if we perform ''karm'', then we will get entangled in the web of its good and bad results (''puṇya'' and ''pāpa''). Kṛṣṇa suggests a way out of this problem.		So this leads us to the conundrum – If we focus on ''jñāna-yog'', we cannot remain engaged in the world, and will have to desist from all ''karm''. And yet, if we perform ''karm'', then we will get entangled in the web of its good and bad results (''puṇya'' and ''pāpa''). Kṛṣṇa suggests a way out of this problem.

Talk:Transcending Karm through Mokṣa:YJnāna Yog and Karm

Sachi Anjunkar — Sun, 28 Jun 2026 15:09:54 GMT

Sachi Anjunkar moved page Talk:Transcending Karm through Mokṣa:YJnāna Yog and Karm to Talk:Transcending Karm through Mokṣa:Jnāna Yog and Karm

New page

<small>By Vishal Agarwal</small>

The path of ''jñāna-yog'' teaches that our soul (''ātmā'') is the real ‘us’ and it is different from the body. Therefore, we should not crave for things pertaining to the body, which itself dies and perishes when we die. The ''ātmā'' survives our death and moves from one body to another till we achieve ''mokṣa''. When we understand our nature as the ''ātmā'' and not as the body, we will start focusing more on the really important and spiritual things, and will desist from focusing our efforts and attention towards the things of this physical world. This knowledge and understanding leads us to ''mokṣa''.

So this leads us to the conundrum – If we focus on ''jñāna-yog'', we cannot remain engaged in the world, and will have to desist from all ''karm''. And yet, if we perform ''karm'', then we will get entangled in the web of its good and bad results (''puṇya'' and ''pāpa''). Kṛṣṇa suggests a way out of this problem.

But, mighty-armed, they who know the truth about the divisions of ''guṇas'' and ''karmas'' believe that it is ''guṇas'' acting on ''guṇas''. Therefore, they do not get attached. '''Gītā 3.28'''

He reminds Arjuna that in the ''Sāṃkhya Darśana'', the ''ātmā'' is said to be merely ''sākṣī'' or witness/intelligent knower, and not a doer. All activity or ''karm'' is said to be in the domain of the three ''guṇas''. This insight means that one must engage in his ''karm'' with the ''sākṣī-bhāva'' (state of being a witness), by considering the three ''guṇas'' as the real actor, and the ''puruṣa'' merely as the witness, remaining unattached to the material world around us.

“The student of Vedanta or the Jnāna Mārga develops Sākshi Bhāva through discrimination and self-analysis….All actions are done by the qualities of Nature only. Prakriti works. Prakriti acts. I am the pure Ātman, the eternal self, Asanga, Akarta and Abhokta. I am the silent witness. Seeing, hearing, talking, acting, etc., all belong to the senses. They are Dharmas of the senses. I have nothing to do with them. I am Nirlipta. I am distinct from the mind and the senses, I am eternally pure, perfect, immortal Ātman. This is the Sākshi Bhāva…” <ref> Swami Sivananda (1999), p. 105. The follower of Bhakti Yoga adopts the ‘Nimitta Bhāva’ (becoming the instrument of the Lord). The follower of Karma Yoga adopts the Nārāyaṇa Bhāva (all actions are a service to the Lord, an offering to him). The Dhyāna Yogīs adopt the Ātma Bhāva (‘all are in Me, I am in all, and we all are in the Paramātman due to which we are all interconnected’). There is not much difference between the latter two and they are interchangeable because the Gita indicates a very strong connection between the paths of Karma Yoga and Dhyāna Yoga, with the latter typically being the sequel of the former. </ref>

==References==
[[Category:The Science of Karma]]

Talk:Transcending Karm through Mokṣa

Sachi Anjunkar — Sun, 28 Jun 2026 15:03:26 GMT

← Older revision		Revision as of 15:03, 28 June 2026
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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	It might be argued – ‘Performance of virtuous actions consistent with ''dharm'' should be sufficient to achieve ''mokṣa'' because the result of good actions can only be good.’ But as explained above, all worldly or ritualistic efforts (taught in the scriptures) can only have a finite, perishable and a mixed result. In fact, actions that are Sāttvic (completely pure, best) too can be like a chain or a rope if they are pursued with desire for the fruit or with any selfish motive.		It might be argued, ‘Performance of virtuous actions consistent with ''dharm'' should be sufficient to achieve ''mokṣa'' because the result of good actions can only be good.’ But as explained above, all worldly or ritualistic efforts (taught in the scriptures) can only have a finite, perishable and a mixed result. In fact, actions that are Sāttvic (completely pure, best) too can be like a chain or a rope if they are pursued with desire for the fruit or with any selfish motive.

	''Of these, ''sattva'', being free of impurity, causes illumination and freedom from disease. Blameless One, it binds by attachment to happiness, and by attachment to knowledge. '''Gītā 14.6'''''		''Of these, ''sattva'', being free of impurity, causes illumination and freedom from disease. Blameless One, it binds by attachment to happiness, and by attachment to knowledge. '''Gītā 14.6'''''
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	In his commentary on this verse, Swami Prabhupāda says—		In his commentary on this verse, Swami Prabhupāda says—

	“The difficulty here is that when a living entity is situated in the mode of goodness, he becomes conditioned to feel that he is advanced in knowledge and is better than others. In this way he becomes conditioned. The best examples are the scientist and philosopher: each is very proud of his knowledge, and because they generally improve their living conditions, they feel a sort of material happiness. This sense of advanced happiness in conditioned life makes them bound by the mode of goodness of material nature. As such, they are attracted toward working in the mode of goodness, and, as long as they have an attraction for working in that way, they have to take some type of body in the modes of nature. Thus, there is no likelihood of liberation, or of being transferred to the spiritual world. Repeatedly, one may become a philosopher, a scientist, or a poet, and repeatedly, become entangled in the same disadvantages of birth and death. But, due to the illusion of the material energy, one thinks that that sort of life is pleasant.”		''“The difficulty here is that when a living entity is situated in the mode of goodness, he becomes conditioned to feel that he is advanced in knowledge and is better than others. In this way he becomes conditioned. The best examples are the scientist and philosopher: each is very proud of his knowledge, and because they generally improve their living conditions, they feel a sort of material happiness. This sense of advanced happiness in conditioned life makes them bound by the mode of goodness of material nature. As such, they are attracted toward working in the mode of goodness, and, as long as they have an attraction for working in that way, they have to take some type of body in the modes of nature. Thus, there is no likelihood of liberation, or of being transferred to the spiritual world. Repeatedly, one may become a philosopher, a scientist, or a poet, and repeatedly, become entangled in the same disadvantages of birth and death. But, due to the illusion of the material energy, one thinks that that sort of life is pleasant.”''

	Swami Rāmakṛṣṇa Paramahaṃsa also declares that ''sattva guṇa'' is like a golden chain, ''rajo guṇa'' like an iron chain, and ''tamo guṇa'' is like the ordinary jute rope or chain that binds human beings. In short, even good ''karmas'' are a golden rope. They tie us to ''saṃsāra'' when they are performed as ''pravṛtta karm'' –		Swami Rāmakṛṣṇa Paramahaṃsa also declares that ''sattva guṇa'' is like a golden chain, ''rajo guṇa'' like an iron chain, and ''tamo guṇa'' is like the ordinary jute rope or chain that binds human beings. In short, even good ''karmas'' are a golden rope. They tie us to ''saṃsāra'' when they are performed as ''pravṛtta karm'' –
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	''Merit and defects arising from performance of virtuous and prohibited ''karmas'' do not affect those saints who are exclusively devoted to Me [''bhakti-yog''], who are of even mind [''dhyāna-yog''], and who have realized the soul that is superior to ''buddhi'' (intellect) [''jñāna-yog'']. '''Uddhava Gītā 15.36'''''		''Merit and defects arising from performance of virtuous and prohibited ''karmas'' do not affect those saints who are exclusively devoted to Me [''bhakti-yog''], who are of even mind [''dhyāna-yog''], and who have realized the soul that is superior to ''buddhi'' (intellect) [''jñāna-yog'']. '''Uddhava Gītā 15.36'''''

	~~A modern saint also~~ explains –		Swami Sivananda explains:

	“The whole lot of ''sañcita karm'' is destroyed by attaining Knowledge of Brahman or the eternal. It can be gently modified by entertaining lofty, divine thoughts, and doing virtuous actions. ''Āgāmi karm'' can be destroyed by expiatory rites or ''prāyaścitta''; and by removing the idea of agency through ''nimitta bhāva'' (attitude that one is an instrument in the hands of ''Bhagavān'') and ''sākṣī bhāva'' (attitude that one is silent witness of the actions of the senses and of the mind).” <ref>Swami Sivananda. ''All About Hinduism.'' The Divine Life Society, 1993, Tehri-Garhwal (Uttarakhand), India.p. 79</ref>		“The whole lot of ''sañcita karm'' is destroyed by attaining Knowledge of Brahman or the eternal. It can be gently modified by entertaining lofty, divine thoughts, and doing virtuous actions. ''Āgāmi karm'' can be destroyed by expiatory rites or ''prāyaścitta''; and by removing the idea of agency through ''nimitta bhāva'' (attitude that one is an instrument in the hands of ''Bhagavān'') and ''sākṣī bhāva'' (attitude that one is silent witness of the actions of the senses and of the mind).” <ref>Swami Sivananda. ''All About Hinduism.'' The Divine Life Society, 1993, Tehri-Garhwal (Uttarakhand), India.p. 79</ref>

	~~We will now discuss how all categories of ''karm'' can be destroyed by following one or more of the many paths to ''mokṣa''.~~




	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Talk:Karm, Dharm and Samsāraa:Pravritti and Nivritti Dharm:Pravritta Karm (Pravritti Dharm) and Nivritta Karm (Nivritti Dharm)

Sachi Anjunkar — Sun, 28 Jun 2026 15:01:33 GMT

← Older revision		Revision as of 15:01, 28 June 2026
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	<small>By Vishal Agarwal</small>		<small>By Vishal Agarwal</small>

	~~Therefore, from~~ a ''karm''-centric viewpoint, we have the twin concepts of ''pravṛtti dharm'' (or ''pravṛtta karm'') versus ''nivṛtti dharm'' (or ''nivṛtta karm''). In a nutshell, the ''Manusmṛti'' defines them as below:		From a ''karm''-centric viewpoint, we have the twin concepts of ''pravṛtti dharm'' (or ''pravṛtta karm'') versus ''nivṛtti dharm'' (or ''nivṛtta karm''). In a nutshell, the ''Manusmṛti'' defines them as below:

	''Vedic ''karm'' is two-fold: ''pravṛtta'' and ''nivṛtta''. That which causes happiness in this world or in heaven is called ''pravṛtta'', and that which leads to the supreme good (or ''mokṣa'') is called ''nivṛtta''. '''Manusmṛti 12.88'''''		''Vedic ''karm'' is two-fold: ''pravṛtta'' and ''nivṛtta''. That which causes happiness in this world or in heaven is called ''pravṛtta'', and that which leads to the supreme good (or ''mokṣa'') is called ''nivṛtta''. '''Manusmṛti 12.88'''''
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	''Whatever action is done here or in the next world with a desire for its fruit is called ''pravṛtta karm''. And whatever action is performed without a desire for its fruit, being imbued with spiritual wisdom – that is called ''nivṛtta karm''. '''Manusmṛti 12.89'''''		''Whatever action is done here or in the next world with a desire for its fruit is called ''pravṛtta karm''. And whatever action is performed without a desire for its fruit, being imbued with spiritual wisdom – that is called ''nivṛtta karm''. '''Manusmṛti 12.89'''''

	''Performance of ''pravṛtta karm'' leads to attainment of status of Devatā (in Heaven), whereas by performance of ''nivṛtta karm'', the doer transcends the five elements (from which the material Universe and this body are made), i.e., he attains liberation or ''mokṣa''. '''Manusmṛti 12.90'''''		''Performance of ''pravṛtta karm'' leads to attainment of the status of Devatā (in Heaven), whereas by performance of ''nivṛtta karm'', the doer transcends the five elements (from which the material Universe and this body are made), i.e., he attains liberation or ''mokṣa''. '''Manusmṛti 12.90'''''

	In this pair, ''nivṛtti dharm'' / ''nivṛtta karm'' can be considered as equivalent to ''mokṣa dharm''. The ''Bhagavad Gītā'' presents an extremely systematic teaching on ''nivṛtti dharm'' or ''nivṛtta karm'' in the form of ''karma-yog''. The path of ''karma-yog'' is a very important and unique contribution of Kṛṣṇa to humanity.		In this pair, ''nivṛtti dharm'' / ''nivṛtta karm'' can be considered as equivalent to ''mokṣa dharm''. The ''Bhagavad Gītā'' presents an extremely systematic teaching on ''nivṛtti dharm'' or ''nivṛtta karm'' in the form of ''karma-yog''. The path of ''karma-yog'' is a very important and unique contribution of Kṛṣṇa to humanity.

	In fact, many prominent people like Lokamānya Tilak and Mahatma Gandhi regard ''karma-yog'' as the central teaching of the ''Bhagavad Gītā''. Kṛṣṇa’s spiritual teachings are also scattered in some other sections of the ''Mahābhārata'', and in other scriptures like the ''Bhāgavata Purāṇa'', which ~~too~~ contain directives on ''karma-yog''.		In fact, many prominent people like Lokamānya Tilak and Mahatma Gandhi regard ''karma-yog'' as the central teaching of the ''Bhagavad Gītā''. Kṛṣṇa’s spiritual teachings are also scattered in some other sections of the ''Mahābhārata'', and in other scriptures like the ''Bhāgavata Purāṇa'', which also contain directives on ''karma-yog''.



	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]

Talk:Karm, Dharm and Samsāraa:Disenchantment with Saṃsāra:Exerting for Happiness produces Inequalities and Happiness can be Exceeded

Sachi Anjunkar — Sun, 28 Jun 2026 14:58:35 GMT

Talk:Karm, Dharm and Samsāraa:Disenchantment with Saṃsāra:Temporary Nature of Happiness Obtained through Ritualistic or Worldly Means

Sachi Anjunkar — Sun, 28 Jun 2026 14:33:40 GMT

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	''All unions end in separation, and all accumulations end in destruction. See it for yourself. Knowing this fact, my mind does not get attached to anything. '''Mahābhārata 12.179.12'''''		''All unions end in separation, and all accumulations end in destruction. See it for yourself. Knowing this fact, my mind does not get attached to anything. '''Mahābhārata 12.179.12'''''

	Youth, good looks, life, accumulated wealth, health, and companionship of loved ones are all temporary. The wise should not, therefore, get too attached to them.		''Youth, good looks, life, accumulated wealth, health, and companionship of loved ones are all temporary. The wise should not, therefore, get too attached to them.'''''Mahābhārata 12.205.4''' After pleasure comes the pain, and after pain comes the pleasure. Pleasure and pain whirl like wheels in human life. '''Garuḍa Purāṇa 1.113.62'''''

	'''''Mahābhārata 12.205.4''' After pleasure comes the pain, and after pain comes the pleasure. Pleasure and pain whirl like wheels in human life. '''Garuḍa Purāṇa 1.113.62'''''

	No one remains the President forever, a sports champion perpetually, a rich man till eternity. All good things as well as all bad things, come to an end after some time. We drink water to quench thirst, but our thirst returns soon, especially if it is really hot. We satiate our hunger by eating, but hunger returns as well. Youth and beauty do not last forever, either. We may use medicines and lotions to delay them, but eventually, old age catches up with us.		No one remains the President forever, a sports champion perpetually, a rich man till eternity. All good things as well as all bad things, come to an end after some time. We drink water to quench thirst, but our thirst returns soon, especially if it is really hot. We satiate our hunger by eating, but hunger returns as well. Youth and beauty do not last forever, either. We may use medicines and lotions to delay them, but eventually, old age catches up with us.
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	''Dwelling in manifold ignorance, these children gloat egotistically, “We have achieved our goals.” As these ritualists do not know (the truth) due to their attachment, they fall (to earth) when their (heavenly) worlds obtained by performance of yajñas are exhausted and become miserable (again). '''Atharvaveda, Muṇḍaka Upaniṣad 1.2.9'''''		''Dwelling in manifold ignorance, these children gloat egotistically, “We have achieved our goals.” As these ritualists do not know (the truth) due to their attachment, they fall (to earth) when their (heavenly) worlds obtained by performance of yajñas are exhausted and become miserable (again). '''Atharvaveda, Muṇḍaka Upaniṣad 1.2.9'''''

	There are others above them, we see the destruction of Gandharvas, Asuras, Yakṣas, Rākṣasas, Bhūtas, Gaṇas, Piśācas, snakes, vampires, and the like. But, indeed, what of these? Among other things, there is drying up of great oceans, the falling away of mountain peaks, the movement of the Pole-star, the cutting of the wind-ropes (that hold the stars in their places), the submergence of the earth, the departure of the Devas from their station (in heaven). In such a creation, what is the use of the enjoyment of desires?		''There are others above them, we see the destruction of Gandharvas, Asuras, Yakṣas, Rākṣasas, Bhūtas, Gaṇas, Piśācas, snakes, vampires, and the like. But, indeed, what of these? Among other things, there is drying up of great oceans, the falling away of mountain peaks, the movement of the Pole-star, the cutting of the wind-ropes (that hold the stars in their places), the submergence of the earth, the departure of the Devas from their station (in heaven). In such a creation, what is the use of the enjoyment of desires?
	Because he who has fed on them (has enjoyed their fulfillment) is seen to return (to this world) repeatedly. May you be pleased, and therefore, deliver me. In this creation, I am like a frog in a waterless well. ''Bhagavān'', you are our deliverance, you are our deliverance.” '''Yajurveda, Maitrāyaṇīya Upaniṣad 1.4b'''		Because he who has fed on them (has enjoyed their fulfillment) is seen to return (to this world) repeatedly. May you be pleased, and therefore, deliver me. In this creation, I am like a frog in a waterless well. ''Bhagavān'', you are our deliverance, you are our deliverance.”''''' Yajurveda, Maitrāyaṇīya Upaniṣad 1.4b'''

	Kṛṣṇa said:		'''Kṛṣṇa said:'''

	''The knowers of the threefold Vedas who drink the soma (juice), and are purified of evil, worshipping Me with yajñas, seek the goal of heaven. They reach the holy world of Indra and enjoy the celestial pleasures of the Devas in heaven. '''Gītā 9.20'''''		''The knowers of the threefold Vedas who drink the soma (juice), and are purified of evil, worshipping Me with yajñas, seek the goal of heaven. They reach the holy world of Indra and enjoy the celestial pleasures of the Devas in heaven. '''Gītā 9.20'''''

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	[[image:Hindu worldview.jpg\|thumb\|400px\|The ontology (or research paradigm) of Hinduism can be summarized on 8 principles which answer the 6 W's (who-what-where-why-when-how.) The purpose of darshanas, which expands in this general worldview, is to investigate reality deeper, making them each specific worldviews.]]		[[image:Hindu worldview.jpg\|thumb\|400px\|The ontology (or research paradigm) of Hinduism can be summarized on 8 principles which answer the 6 W's (who-what-where-why-when-how.) The purpose of darshanas, which expands in this general worldview, is to investigate reality deeper, making them each specific worldviews.]]

	Darshanas (''Viewpoints'') are research paradigms or metaphysical worldviews that form the basis of ~~the~~ philosophical schools of [[Ārya Samudāy\|Arya dharmas]]. These [[Astika\|Astik]] worldviews and the traditions based on them together constitute the systems of [[Arya]] dharmas and their synthesis and practice. Their purposes are to understand the true nature of the world, the Self, and speculate on achieving salvation ([[Moksha]].)		Darshanas (''Viewpoints'') are research paradigms or metaphysical worldviews that form the basis of mechanistic philosophical schools of [[Ārya Samudāy\|Arya dharmas]]. These [[Astika\|Astik]] worldviews and the traditions based on them together constitute the systems of [[Arya]] dharmas and their synthesis and practice. Their purposes are to understand the true nature of the world, the Self, and speculate on achieving salvation ([[Moksha]].)

	Darshana world-vision, a view or window to the true nature of the world at a very technical level. They have also been referred historically as Mati and Siddhanta. Traditionally darshana is defined as one that envisions the true nature of of the world ([[samsara]]), the cause of binding ([[mula]] karana or bandhan) and the path to liberation of self (Moksha.) The purpose of darshana is to show the path of binding and the way to the soul's freedom. The knowledge of [[atma\|self (jiva)]], phenomenal world (jagat) and absolute nature of the world (Parmatma or [[Brahm]]) and the [[consciousness]] that relates these, is the basis for knowing the nature of binding and liberation.		Darshana world-vision, a view or window to the true nature of the world at a very technical level. They have also been referred historically as Mati and Siddhanta. Traditionally darshana is defined as one that envisions the true nature of of the world ([[samsara]]), the cause of binding ([[mula]] karana or bandhan) and the path to liberation of self (Moksha.) The purpose of darshana is to show the path of binding and the way to the soul's freedom. The knowledge of [[atma\|self (jiva)]], phenomenal world (jagat) and absolute nature of the world (Parmatma or [[Brahm]]) and the [[consciousness]] that relates these, is the basis for knowing the nature of binding and liberation.

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	#Opposition to child marriages (i.e., Age of Consent Act 1891—initiative of Brahmo Samaj and Prarthana Samaj, Child Marriage Restraint Act 1929—initiative of Arya Samaj)<br>		#Opposition to child marriages (i.e., Age of Consent Act 1891—initiative of Brahmo Samaj and Prarthana Samaj, Child Marriage Restraint Act 1929—initiative of Arya Samaj)<br>
	#Universal accessible education (built schools, including colleges and gurukuls)<br>		#Universal accessible education (built schools, including colleges and gurukuls)<br>
	#Caste-based reservations		#Caste-based reservations (i.e., )—initiative of Shahu Maharaj (he later became an Arya Samaji)
	[[image:Justice Ranade.jpg\|right\|thumb\|200px\|Mahadev Govind Ranade (alias 'Justice Ranade'.)]]		[[image:Justice Ranade.jpg\|right\|thumb\|200px\|Mahadev Govind Ranade (alias 'Justice Ranade'.)]]
	[[image:Jagannath Shankarshet.jpg\|right\|thumb\|200px\|Jagannath Shankarshet (alias 'Architect of Modern Mumbai'.)]]		[[image:Jagannath Shankarshet.jpg\|right\|thumb\|200px\|Jagannath Shankarshet (alias 'Architect of Modern Mumbai'.)]]
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	"''All Hindus are equal. No one is superior, no one is inferior. Let all flesh and blood be one. Four varnas are a real deceit. It's a tool to keep the non-Brahmins in slavery. There is no difference among the Hindus. Hindu is the only varna. If a Hindu eats or marries with another Hindu that's not ''[[adharma]].'' In contrast, what divide Hindus in the name of religion is not a dharma, but a trick by Brahmins. One who calls themselves a Hindu, whether they are Europeans or Africans, they are our coreligionists.''"<br>- P. 39 ''Deshache Dushman'' (1925) By Dinkarrao Javalkar		"''All Hindus are equal. No one is superior, no one is inferior. Let all flesh and blood be one. Four varnas are a real deceit. It's a tool to keep the non-Brahmins in slavery. There is no difference among the Hindus. Hindu is the only varna. If a Hindu eats or marries with another Hindu that's not ''[[adharma]].'' In contrast, what divide Hindus in the name of religion is not a dharma, but a trick by Brahmins. One who calls themselves a Hindu, whether they are Europeans or Africans, they are our coreligionists.''"<br>- P. 39 ''Deshache Dushman'' (1925) By Dinkarrao Javalkar
	[[image:Sasipada Banerji.jpg\|right\|thumb\|100px\|Sasipada Banerji (alias 'Sevabrata'.)]]		[[image:Sasipada Banerji.jpg\|right\|thumb\|100px\|Sasipada Banerji (alias 'Sevabrata'.)]]
	Notable is that Phule's friend Narayan Meghaji Lokhande, a labour organization leader, was close friends with Phule and used Khandoba-worship and the reverence of Sundays for Khandoba in his petition to British authority to achieve Sunday as a holiday for factory labourers. (In some Satyashodhak branches, incoming members took an initialization oath in the name of "Khanderao".) Phule and Lokhande emulated Brahmans, like forming the political lobby group Deenbandhu Sarvajanik Sabha after Ranade's Poona Sarvajanik Sabha and forming the Bombay Mill Hands Association based and its mouthpiece ''Deenbandhu'' on the Working Men's Club (India's 1st labour welfare platform) and its mouthpiece ''Bharat Sramajibi'' (India's 1st labour journal) of Sasipada Banerji (Brahmo Samaji.) Mentionable is that Lokhande used phrases "''Hindu Bhau''", "''Hindu Dharma''" and "''Hindu Samaj''" in his writings.		Notable is that Phule's friend Narayan Meghaji Lokhande, a labour organization leader, was close friends with Phule and used Khandoba-worship and the reverence of Sundays for Khandoba in his petition to British authority to achieve Sunday as a holiday for factory labourers (S.S. Bengalee's idea that he campaigned for over a decade.) (In some Satyashodhak branches, incoming members took an initialization oath in the name of "Khanderao".) Phule and Lokhande emulated Brahmans, like forming the political lobby group Deenbandhu Sarvajanik Sabha after Ranade's Poona Sarvajanik Sabha and forming the Bombay Mill Hands Association based and its mouthpiece ''Deenbandhu'' on the Working Men's Club (India's 1st labour welfare platform) and its mouthpiece ''Bharat Sramajibi'' (India's 1st labour journal) of Sasipada Banerji (Brahmo Samaji.) Mentionable is that Lokhande used phrases "''Hindu Bhau''", "''Hindu Dharma''" and "''Hindu Samaj''" in his writings.

	Though Dinkarrao Javalkar portrayed himself as pan-Hindu when discussing the specific topic of Hindu unity, he still prejudicially criticized the Brahman caste in general<ref>"''This day will be counted among the most important days in the history of Hindus. There is no reason for you to fear jail. The Brahmans who eat ghee and roti should have that fear. To make the touchable people behave is in your hands. You are the sons of Hindus. You capture the tank saying 'har har Mahadev' and follow the advice of your leader Dr. Ambedkar Saheb. This is my own position.''"<br>-Dinkarrao Javalkar at satyagraha with Keshavrao Jedhe and Dr. Ambedkar among a Mahar crowd</ref> and targeted some prominent Brahmans like Lokmanya Tilak. (Javalkar and Keshavrao Jedhe also portrayed themselves as pro-woman but derogatory remarks about women from the Brahman and certain other castes<ref>P. 44 ''19th Century Maharashtra: A Reassessment'' (2020) By Shraddha Kumbhojkar </ref> and both appealed to Dr. B.R. Ambedkar in 1927 to exclude Brahmans from the Mahad Satyagraha<ref> P. 27 ''Social Reform Movements in India: A Historical Perspective'' (1991) By V.D. Divekar</ref>.) Jedhe did protest with other activists (including Brahmans like Narhar Vishnu Gadgil, Seshdas Ranade, Shreedhar Mahadev Joshi, and members of Arya Samaj) for the right of Dalits to worship at Pune's Devdeveshwar Mandir[https://devdeveshwarsanthan.org/home.html]. Javalkar did write favourably about some like Ranade, Gopal Ganesh Agarkar, and Krishna Gopal Gokhale but even they were rarely mentioned. He rightfully partook in the Kalaram Mandir[https://www.shrikalaramsansthannasik.org/] Satyagraha in Nasik that protested for Dalits to be able to enter the temple. He was a communist and 10 years after his death, the Peasants and Workers Party (PWP) was formed.		Though Dinkarrao Javalkar portrayed himself as pan-Hindu when discussing the specific topic of Hindu unity, he still prejudicially criticized the Brahman caste in general<ref>"''This day will be counted among the most important days in the history of Hindus. There is no reason for you to fear jail. The Brahmans who eat ghee and roti should have that fear. To make the touchable people behave is in your hands. You are the sons of Hindus. You capture the tank saying 'har har Mahadev' and follow the advice of your leader Dr. Ambedkar Saheb. This is my own position.''"<br>-Dinkarrao Javalkar at satyagraha with Keshavrao Jedhe and Dr. Ambedkar among a Mahar crowd</ref> and targeted some prominent Brahmans like Lokmanya Tilak. (Javalkar and Keshavrao Jedhe also portrayed themselves as pro-woman but derogatory remarks about women from the Brahman and certain other castes<ref>P. 44 ''19th Century Maharashtra: A Reassessment'' (2020) By Shraddha Kumbhojkar </ref> and both appealed to Dr. B.R. Ambedkar in 1927 to exclude Brahmans from the Mahad Satyagraha<ref> P. 27 ''Social Reform Movements in India: A Historical Perspective'' (1991) By V.D. Divekar</ref>.) Jedhe did protest with other activists (including Brahmans like Narhar Vishnu Gadgil, Seshdas Ranade, Shreedhar Mahadev Joshi, and members of Arya Samaj) for the right of Dalits to worship at Pune's Devdeveshwar Mandir[https://devdeveshwarsanthan.org/home.html]. Javalkar did write favourably about some like Ranade, Gopal Ganesh Agarkar, and Krishna Gopal Gokhale but even they were rarely mentioned. He rightfully partook in the Kalaram Mandir[https://www.shrikalaramsansthannasik.org/] Satyagraha in Nasik that protested for Dalits to be able to enter the temple. He was a communist and 10 years after his death, the Peasants and Workers Party (PWP) was formed.
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	There were those in his organization that promoted about how in ancient Sanatan society, there were no caste distinctions and that people were recognized by their merits. Their view was promoted by Tukaram Tatya Padval, who wrote ''Jatibhed Vivekshar'' (1861) after being inspired by Ashwaghosha's ''Vajrasuchi''. Phule republished copies of Padval's books, and the 2 developed a friendship. He did write at that in ancient India, certain sages were had Sudra or Avarna status but rose to the rank of a Brahman through their intellect, and used examples of Valmiki (wrote a ''Ramayan''), Sankhya, and Kabilar rishis. He also published copies of the ''Bhagavad Gita'', ''Yogasutra'', and compilations of the ''Rajayoga'' and ''Sankhya Karika.'' He further compiled the ''Tukarambaba ani Tyanche Shisya Yanchi Abhanga Gatha'' (1889) and ''Eknath Maharajancha Abhangachi Gatha'' (1903.) Padval, however, never became a member of Phule's organization and instead became a member of the Theosophical Society.		There were those in his organization that promoted about how in ancient Sanatan society, there were no caste distinctions and that people were recognized by their merits. Their view was promoted by Tukaram Tatya Padval, who wrote ''Jatibhed Vivekshar'' (1861) after being inspired by Ashwaghosha's ''Vajrasuchi''. Phule republished copies of Padval's books, and the 2 developed a friendship. He did write at that in ancient India, certain sages were had Sudra or Avarna status but rose to the rank of a Brahman through their intellect, and used examples of Valmiki (wrote a ''Ramayan''), Sankhya, and Kabilar rishis. He also published copies of the ''Bhagavad Gita'', ''Yogasutra'', and compilations of the ''Rajayoga'' and ''Sankhya Karika.'' He further compiled the ''Tukarambaba ani Tyanche Shisya Yanchi Abhanga Gatha'' (1889) and ''Eknath Maharajancha Abhangachi Gatha'' (1903.) Padval, however, never became a member of Phule's organization and instead became a member of the Theosophical Society.

			Krishnarao Arjun Keluskar, who was a member of the Mumbai SS had written positively of Krishna and the latter's ethics of the ''Bhagavad Gita'', as well as of Shivaji, Sant Tukaram, Gautam Buddha, and Govind Janardan Borkar (alias Shri Gajananaswami.) It was he who first influenced Bhimrao Ramji Ambedkar with [[Bauddh Dharm]]. (Ambedkar had later converted to the dharm, but that's an Arya dharma, so is not damaging to Sanatan society or Indian society like converting to Islam would be.)

	;Shahu forming his own Satyashodhak Samaj focused on upliftment (free of anti-Brahman distractions)		;Shahu forming his own Satyashodhak Samaj focused on upliftment (free of anti-Brahman distractions)

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	The following story illustrates the flaws in the mundane or ritual means for obtaining happiness.		The following story illustrates the flaws in the mundane or ritual means for obtaining happiness.

	Story: Indra and Many Indras (''Brahmavaivarta Purāṇa, Kṛṣṇajanma Khaṇḍa'')		'''Story: Indra and Many Indras (''Brahmavaivarta Purāṇa, Kṛṣṇajanma Khaṇḍa'')'''
	[[File:Indra and Many Indras.png\|thumb]]		[[File:Indra and Many Indras.png\|thumb]]

	Once, after Indra had defeated the powerful Asuras, he was faced with another challenge – rebuilding his capital Amarāvatī that had been destroyed in the war. He summoned his architect Viśvakarmā and said, “I am the mighty Indra who has defeated the powerful demon Vṛtra. I want you to build me a grand palace that befits my stature, because I am the King of all Devas.”		Once, after Indra had defeated the powerful Asuras, he was faced with another challenge: rebuilding his capital, Amarāvatī, that had been destroyed in the war. He summoned his architect Viśvakarmā and said, “I am the mighty Indra who has defeated the powerful demon Vṛtra. I want you to build me a grand palace that befits my stature, because I am the King of all Devas.”
	As commanded, Viśvakarmā constructed a lofty palace and invited Indra to inspect it. But Indra expressed his displeasure, “Is that all you can design and construct? It is beneath my dignity to live in this puny palace. Design and build something ~~that is~~ more grand.”		As commanded, Viśvakarmā constructed a lofty palace and invited Indra to inspect it. But Indra expressed his displeasure, “Is that all you can design and construct? It is beneath my dignity to live in this puny palace. Design and build something more grand.”
	Viśvakarmā re-designed and constructed a grand palace, whose towers and domes touched the clouds. But Indra was still not satisfied, and asked him to build something better. He said, “How can the mightiest Deva in the Universe live in this ordinary palace?” Viśvakarmā was disappointed, but out of fear of Indra, he set about designing an even ~~more grand~~ palace. When the date of inauguration was fixed, all the Devas could not stop admiring the beauty, grandeur and opulence of Viśvakarmā’s palace for Indra. But to their surprise, Indra was still not satisfied and he threatened Viśvakarmā for not doing justice to Indra’s glory.		Viśvakarmā re-designed and constructed a grand palace, whose towers and domes touched the clouds. But Indra was still not satisfied and asked him to build something better. He said, “How can the mightiest Deva in the Universe live in this ordinary palace?” Viśvakarmā was disappointed, but out of fear of Indra, he set about designing an even grander palace. When the date of the inauguration was fixed, all the Devas could not stop admiring the beauty, grandeur, and opulence of Viśvakarmā’s palace for Indra. But to their surprise, Indra was still not satisfied, and he threatened Viśvakarmā for not doing justice to Indra’s glory.

	Viśvakarmā now approached Brahmā and prayed, “''Bhagavān'', Indra’s vanity and pride know no bounds. I have exhausted all designs and resources to construct one palace after another for him, but he is just too arrogant to appreciate my creations!” Brahmā said, “Let us go to ''Bhagavān'' Viṣṇu and seek his help. He will set Indra in his right place!” And the two went to Viṣṇu, who promised to help them.		Viśvakarmā now approached Brahmā and prayed, ''“''Bhagavān'', Indra’s vanity and pride know no bounds. I have exhausted all designs and resources to construct one palace after another for him, but he is just too arrogant to appreciate my creations!”'' Brahmā said, ''“Let us go to ''Bhagavān'' Viṣṇu and seek his help. He will set Indra in his right place!” And the two went to Viṣṇu, who promised to help them.''

	The following day, Indra saw a few children playing outside his palace. One of them in particular was very charismatic and charming. He invited the child to his home and instinctively washed his feet. Then, he took the child through his latest palace to show him around and brag. To his surprise, the child commented, “Well, I must admit that this is greater than all the palaces that Indras before you have lived in.” Indra retorted, “What do you mean ‘Indras before me?’ I am the only Indra who has ever lived, and I am the greatest.” The boy laughed and said, “Do not deceive yourself. You are the Indra only of this Universe. There are infinite universes existing at any time. And an infinite number of other universes keep emerging from the body of Viṣṇu at any moment, and another infinite number of them keep merging back into His body at the same time. Each of these universes has its own Indra. No one can count the number of these parallel universes. And in fact, an Indra does not last the lifetime of a single universe. During the lifetime of a single universe, there will be several Indras one after the other.”		The following day, Indra saw a few children playing outside his palace. One of them in particular was very charismatic and charming. He invited the child to his home and instinctively washed his feet. Then, he took the child through his latest palace to show him around and brag. To his surprise, the child commented, ''“Well, I must admit that this is greater than all the palaces that Indras before you have lived in.” Indra retorted, “What do you mean by ‘Indras before me?’ I am the only Indra who has ever lived, and I am the greatest.”'' The boy laughed and said, ''“Do not deceive yourself. You are the Indra only of this Universe. There are infinite universes existing at any time. And an infinite number of other universes keep emerging from the body of Viṣṇu at any moment, and another infinite number of them keep merging back into His body at the same time. Each of these universes has its own Indra. No one can count the number of these parallel universes. And in fact, an Indra does not last the lifetime of a single universe. During the lifetime of a single universe, there will be several Indras, one after the other.”''

	Indra was shocked. He retorted ~~angrily~~, “But that is not possible!” The boy pointed to a stream of ants entering a crack in the walls and said, “You have a finite mind and therefore you cannot understand the Infinite Viṣṇu and His infinite creations! Each of these ants has been an Indra in some lifetime or another.”		Indra was shocked. He retorted, ''“But that is not possible!”'' The boy pointed to a stream of ants entering a crack in the walls and said, ''“You have a finite mind, and therefore you cannot understand the Infinite Viṣṇu and His infinite creations! Each of these ants has been an Indra in some lifetime or another.”'' Indra was aghast, ''“How could these ants have been Indras?”'' The boy replied, ''“A person who does numerous virtuous acts of ''dharm'' is reborn in a heaven within a universe as Indra. After the period of enjoyment, which is the fruit of these good deeds, is over, his Ātman is reborn as another creature. We become great or inferior only by our deeds. Good ''karm'' cause us to be reborn as higher life-forms, and inferior deeds result in our birth in lower life-forms. Each of these ants was an Indra, but their pride and arrogance got the better of them. As a result, they deviated from the path of ''dharm'', resulting in their birth as an insect.”''
	Indra was aghast, “How could these ants have been Indras?” The boy replied, “A person ~~that~~ does numerous virtuous acts of ''dharm'' is reborn in a heaven within a universe as Indra. After the period of enjoyment, which is the fruit of these good deeds, is over, his ~~soul~~ is reborn as another creature. We become great or inferior only by our deeds. Good ''~~karmas~~'' cause us to be reborn as higher life-forms, and inferior deeds result in our birth in lower life-forms. Each of these ants was an Indra, but their pride and arrogance got the better of them. As a result, they deviated from the path of ''dharm'', resulting in their birth as an insect.”

	Then, the boy revealed his true form as none other than Viṣṇu. Indra’s pride was vanquished. He realized that his vanity was pointless. Even though he had vanquished Vṛtra, he was not as mighty as Viṣṇu, and all his glory and fame would eventually vanish. Only the Supreme Being lasts forever.		Then, the boy revealed his true form as none other than Viṣṇu. Indra’s pride was vanquished. He realized that his vanity was pointless. Even though he had vanquished Vṛtra, he was not as mighty as Viṣṇu, and all his glory and fame would eventually vanish. Only the Supreme Being lasts forever.




	==References==		==References==
	[[Category:The Science of Karma]]		[[Category:The Science of Karma]]