Path Of Liberation

We may not realize how our aural organs play a vital role in determining our spiritual destination.

The human body is equipped with five senses through which one is connected to the external world. These five knowledge-acquiring organs, known in the Vedas as jnanendriyas (jnana, “knowledge”; indriya, “senses”), are the ears, eyes, tongue, nose, and skin. Through them we receive information about the external world, and based on that information we act and react.

Among these senses, the ears are more active than the other four. Srila Prabhupada explained the superior status of the ears:

Suppose you are sleeping. Then all your senses are also sleeping. But the ear does not sleep. When a man is sleeping and somebody is coming to kill him, so what do you say? You cry, “Mr. such and such, wake up! Wake up! There is danger.” Otherwise, all the senses are there, but only the ear will help you. The eyes are there, hands are there, legs are there, everything is there—none of these limbs, these parts of your body, will help you. Simply your ear will help you when you are in danger. (Lecture, San Francisco, July 21, 1975)

Even the softest noise can be enough to wake a sleeping person.
Hearing Spiritual Sound

Usually people take great interest in hearing about mundane topics, reading newspapers and magazines or watching television. Thanks to the Internet now anyone from any corner of the world can access information, listen to music, or watch videos simply by pushing a button. But Srimad-Bhagavatam (2.1.2) condemns hearing mundane topics devoid of spiritual value:

shrotavyadini rajendra

nrinam santi sahasra shah

apashyatam atma-tattvam

griheshu griha-medhinam

“Those persons, who are materially engrossed, being blind to the knowledge of ultimate truth, have many subject matters for hearing in human society, O Emperor.” In commenting on this, Srila Prabhupada writes, “They have many subject matters for hearing—political, scientific, social, economic, and so on—but due to a poor fund of knowledge, they set aside the question of the ultimate miseries of life, namely miseries of birth, death, old age, and disease. Factually, the human life is meant for making an ultimate solution to birth, death, old age, and disease, but the grihamedhis [ignorant householders]; being illusioned by the material nature, forget everything about self-realization.”sukdev1

In spiritual circles hearing is the most highly regarded means for self-realization. The Vedic scriptures, especially the Srimad-Bhagavatam, consistently glorify the importance of hearing divine sound to achieve the highest spiritual perfection. Just as a sleeping man can be roused by sound, a man who is spiritually asleep, deep in the slumber of ignorance, can be woken up by transcendental, spiritual sound. Such sound will awaken him to spiritual consciousness. Simply by hearing from the mouths of pure devotees one attains ultimate destination, [SB 3.13.4] because they speak Krsna-katha to purify others and themselves [SB 3.6.36].

For that reason ears are considered the gateway to the spiritual world, because by letting the right sound enter our ears, we open the doorway to liberation. If we are fortunate enough to hear transcendental sound—the vibration of Krishna’s holy names or glorification of Krishna and His devotees—then the ears open the door to our hearts so that the Lord may enter. Srila Prabhupada writes, “The first and foremost of such devotional engagements is hearing about Krishna. This is a very powerful transcendental method for purging the mind of all misgivings. The more one hears about Krishna, the more one becomes enlightened and detached from everything that draws the mind away from Krishna.” (Bhagavad-gita 6.35, Purport) Sri Chaitanya Mahaprabhu, while spreading the sankirtana movement all over India, would plead with everyone He met, saying, “Wake up, sleeping souls! You have slept so long in the lap of the witch Maya. I have brought the medicine to destroy her illusions. Now pray for this hari-nama maha-mantra and take it.”

Just as red-hot cinders may smolder beneath a pile of hot ashes, love of God, though hidden, burns within the core of the heart of every living entity. And just as blowing air on hot cinders can rekindle a flame, hearing the glories of the Lord can invoke one’s dormant love of God and revive one’s connection to Him.
Step-by-step Effects of Hearing

When the sweet pastimes of the Lord, emanating from the mouths of pure devotees in the form of transcendental vibrations, pass through the ears and enter the heart, we feel relief from the burning miseries of material existence, just as one is soothed by a rain shower in the hot desert [SB 3.13.4]. By hearing about God’s activities one receives His mercy and gradually feels inspired to serve Him with love. [SB 1.2.17-21] systematically describes how our devotion to Krishna gradually evolves when we submissively hear the transcendental vibrations of Krishna’s holy names and pastimes:

Sri Krishna, the Personality of Godhead, who is the Paramatma [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. By regular attendance in classes on the Bhagavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact. As soon as irrevocable loving service is established in the heart, the effects of nature’s modes of passion and ignorance, such as lust, desire, and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy. Thus established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. Thus the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.

Prahalada, the great boy saint, also recommends hearing above all other methods of devotional service. This is because hearing the pastimes and glories of the Lord is the basis of devotional service. It is through hearing that the Lord, in the form of sound, enters our hearts; the other processes subsequently follow. When with faith we hear potent spiritual discussion of Krishna’s glorious activities from bona fide sources, all inauspiciousness within the heart is destroyed like weeds yanked from a patch of earth. Gradually, in this fertile soil, the seed of true love for God takes root and germinates.

One who is genuinely humble and who has total faith in the words of the scriptures can achieve this love for the Lord. One need not be highly intelligent, well educated, wealthy, or advanced in years. It is not necessary to be a man or a woman, to be from a high caste or a low one. The only criterion is that one should, with faith and surrender, hear the transcendental message of the Lord.
Divine Sound for the Modern Age.

Reincarnation & Christianity

Mainstream Christianity has always rejected reincarnation teaching in all its varieties, e.g., Greco-Roman, Albigensian, Hindu, Buddhist, New Age, etc. as being incompatible with the biblical understanding of the uniqueness, dignity, and value of the human person, a teaching that is ultimately rooted in the radical understanding of divine mercy and love toward every human being proclaimed by Jesus himself. Nevertheless, there are two strong arguments advanced by reincarnationists against the teaching of one earthly life. The first argument regards reincarnation as a more reasonable expression of divine mercy and love than the disproportionate and unfair infliction of eternal punishment by God upon a human being for a single morally corrupt lifetime. The second argument finds reincarnation to be necessary for the continued exercise of creaturely freedom required for true moral and spiritual maturation. Catholic teaching, by contrast, asserts that a single earthly life followed by purgatory is sufficient for the perfection and completion of the human person. However, in both the satisfaction and sanctification models of purgatory the human person is entirely passive, not actively contributing to its own completion. Such an approach would seem to devalue free human participation in the process of perfection.

The compatibility of reincarnation belief with Christian teaching has been the subject of repeated theological discussion and often heated debate since almost the beginning of Christianity’s history. Though regularly dismissed by Christian theologians as an incoherent and unpersuasive doctrine, reincarnation teaching has persistently reappeared throughout the centuries in both European and Asian cultures and now also in the Americas, equipped with formidable arguments both in its defense as well as in its challenge to the coherency of Christian teaching about a single earthly life.

We presently find ourselves in the third great period of Christianity’s engagement with reincarnation teaching. The first period took place during the second to sixth centuries, when Christian theologians found themselves confronted by Gnostic, Manichaean, and Neoplatonist versions of reincarnation.1 The second great encounter, not nearly as extensive as the first, took place from the twelfth to fourteenth centuries and involved the Cathars and Albigenses, heterodox Christian groups in France and Italy. This second confrontation was not treated primarily on the theological level, however. Rather, the Cathar attempt to harmonize reincarnation teaching and its attendant anthropological dualism with Christian faith was answered in large part with the violent Catholic persecution of reincarnation’s adherents.2 The third and present broad encounter, beginning in the second half of the twentieth century, involves a wide range of reincarnation beliefs,3 but as a whole the seeds for such beliefs seem to have been planted by exposure to traditional Hindu and Buddhist teaching on reincarnation in the late eighteenth and entire nineteenth century as more and more reliable information on the religious heritage of India began filtering its way down from the university lecture halls of European Indologists and philosophers to become more widely available to the non-specialist.

From the Christian theological point of view, then, it is not that reincarnation teaching is unreasonable—in fact, in some respects, and with certain presuppositions, it is a very reasonable position to take with regard to the afterlife—it is just that in the Christian understanding reincarnation is unnecessary in view of God’s merciful preserving and transforming of the human person in its entirety after death. The Christian position, and not just the specifically Catholic position, is that God’s love for each human being is so great that every person is called into permanent union with God as this particular human individual. I will come back to that point in a bit with some of the questions and objections that go with it.

Of course, to say that Christianity is the religion that values the human person so highly is problematic, given what we know about the violence, exploitation, and other abuses that have been inflicted upon human beings in Christian history. However, theologically speaking, assertions about the extraordinary value given to the human person in Christian teaching should take as their starting point and justification neither the actual Christian historical record in its more dismal dimension nor its opposite, i.e., the positive achievements of Christianity with regard to the championing of human rights and social justice. The starting point, against which all subsequent Christian teaching and praxis about the human person must be measured, should be Christianity’s foundation, which is biblical revelation, the unveiling of God’s love for humanity, of how God interacts with people and for what purpose, a revelation history that begins with the Jewish people and culminates in Christ. According to biblical revelation, the human person is the focal point of divine mercy. The human person is so valued by God that he or she is called into a permanent union with the divine as this very same person who exists now on earth. All versions of reincarnation teaching are thus seen to fall short of this understanding of the uniqueness, dignity, and value of the human person before an infinitely merciful God who calls each person into a permanent union of love. The human person, then, in standard Christian teaching, is neither the soul alone nor pure changeless consciousness, despite the possibility of remarkable spiritual experiences that give great emphasis to awareness and little emphasis to the body. Even when a human being is able, in some rare instances, to attain a superior state of ego-annihilation, self-realization, or loving union with the divine on earth, as, for example, seen in such Hindu sages as Ramana Maharshi and Sri Ramakrishna, from the Christian point of view, such spiritual attainment still does not go so far as to affirm the lasting value and completion of the human person in her unique totality, in union with God, in the face of death.

The transformation of the human person, whereby human identity and awareness are retained and elevated by God in the final state of perfection,8 after one’s time on earth has ended, is what is meant in Christian teaching by resurrection existence. Resurrection is the final perfected state of the human person, and it is caused entirely by God, given as a gift, just as our lives here on earth are a gift of God. Resurrection entails the completion of the human person in a new liberated mode of existence and awareness, a total integration and full participation of the human person in the life of the divine, whereby each person perfectly reveals the glory and beauty of the creator in a unique and singular way.9Resurrection is therefore not the transcending of the human as such, though it does involve the transcending of a previous limited way of being human in favor of a new mode of human existence, in what in Eastern Orthodox Christianity is called theosis or deification. Resurrection means the transformation of the human person in all her dimensions, including the bodily.10However, it is important to also note here the perfected awareness, the higher consciousness, as a component of this new state and not to focus exclusively on the new mode of bodily existence. Resurrection involves a full blissful awakening to the divine mystery, but it is also an awakening to one’s particular human mystery, identity, and ultimate value in loving union with the divine.11

The Christian theological traditions have always been aware of the limitations of speaking about this new state of transformed existence.12 It is a condition that transcends our present ontological categories and experience, though not entirely. Even the New Testament accounts of Christ’s resurrection appearances, which provide the most important evidence of the nature of the final state that awaits all people, display a noticeable tension. Some passages witness to a degree of bodily continuity between the pre-Easter Jesus and the resurrected Jesus, while others emphasize the newness and discontinuity of the old body with the new mode of spiritual–physical existence. However, in each case Jesus has not appeared as a mere spirit or ghost. In at least one resurrection appearance he reveals the wounds of his crucifixion.13 The two kinds of resurrection appearance passages found in the Gospels, i.e., both those emphasizing bodily continuity as well as those giving greater emphasis to discontinuity, must be read together as pointing beyond themselves to a new state of transformed creaturehood. The New Testament writings emphasize that it is the same Jesus in his entirety as a human being who God has made appear to his disciples. Yet this new mode of existence is, quite plainly, very mysterious. The various New Testament accounts should be read together as a kind of informed stammering about the mystery of resurrection existence, all based on the encounter of the disciples with their Lord in his new glorified mode of being. It is clear that there is much about resurrection existence that we are unable to grasp this side of death. Nevertheless, if resurrection stands for anything, it stands for God’s infinite love and care for every human being. Resurrection, in Christian teaching, is the intended divine final goal for all of humanity. Jesus is therefore called “the first-born of the dead.”14

Sun God Prayer Song

It's a Sanskrit Prayer Song to Sun God. The Song describes attributes , glory & Powers Of Sun God "Vivasvan" who is in charge of Sun Planet.

Each Planet has a particular diety who is incharge of that planet.

Worship of Sun God

Chhat festival is actually worship of Sun God. Sun is worshipped in Vedic tradition as source of life.  People pray to sun god for health prosperity & to get rid of diesease.

In Indian Vedic Tradition, people suffering from health problem worship sun god for better health.

This Festival is celebrated in the month of November.
Ladies Fast for 72 hours and can drink only water during 3 days worship.
There are lots of Rules & rituals of Worshipping Sun God.
People offer prayers to rising sun & setting sun.

In indInd vedic tradition , Sun plays a major role in all kind of Worship.

Economic Policy According To Hinduism

Hinduism is Centred on Village, Agriculture and Cow.

The Economic Thoery of Vedic (Hindu) System is very natural and completely different from Modern Concept of  Economy.

Bhagvad Gita Quote " one who See God in everything , See everything in God is already liberated."

Another Quote " An educated person see a dog eater, a cow, an elephant or human with Equal vision."

This verses are the Basis of Economic Thoery of Ancient Hinduism.

Note:- In present era , these Economic system doesn't exist anymore.

Before drafting the economic policy of a state, An state economist used to take into consideration the intention of above Quotes.

According To Hindu Economic system:-
1)Urbanization is bad thing.
2)Slaughter house is bad thing.
3)Paper Currency system is bad thing.
4) Stock Exchange Market, a bad idea.
5) factories & Coal mines a bad idea.

6) Agriculture/Farming is the best source of levelihood on this planet.
7) Vegetarian lifestyle is perfect way to live in tune with Nature.
( Being vegetarian in India doesn't add to Animal slaughteing because nobody kill or eat cow/bull/Buffalo even today except Muslims).

Now one can question "Why"?
Reason:- The Goal of human life is Mukti/Salvation/Liberation/Self Realization, So All the activities of life should be in tune with this Goal.

=>Whatever a person thinks or contemplate upon, Gradually his thoughts becomes his words.
=>His words gradually start appearing in  his daily activities.
=>His daily Activities gradually transforms into habits.
=>And habits transforms into Character/Behaviour/Swabhav.
=>Character/Behaviour/Swabhav is the basis of Next life.(Re-Incarnation)

Thus, What Subject a person thinks is highly important.

Now Come to the topic I wrote above as "bad Thing".

1)Why Urbanization is bad policy in Hinduism?
Answer:- 

  -  The Basic ethos of hinduism is Self Sufficiency .

  -  Hinduism or Vedic System is based on Caste system (profession) which can't survive in urbanised society.

  -Further Hinduism strongly advocates Agriculture as a source of levelihood and this possible only if you are living in village.

 -Hinduism strongly advocates that each family should

  keep cow, having own agriculture land, own fruit garden, own Vegetable garden.(the idea is remain independent economically )

Even today 66% of India is only village. The total number of village is around 650000+.

The villagers don't earn money (almost Nothing) but they grow food grains in field and Eat full of Stomach all variety of foods and dedicate their time & energy in other aspects of human life on this planet.

=>This is the lifestyle advised by Vedic Sanskrit scriptures and the intention is to reduce human effort in "Survival aspect of life (Economy)" and maximize human effort in "spiritual (inquiry of about self)" aspect of Life.

As per Hindu Vedic Scriptures, A human life begins when one starts questioning "Who Am I?"

So ,wasting "Small human life" in earning money & economic advancement is Nonsense.

Yoga begins when we stop thinking about our survival on this planet and begins Questioning about life?

*In Next Article, I will write about "Why Slaughter house existence is wrong" in Hinduism system or in any system.

* Paper Currency & Stock Market is biggest fraud in the history of human existence.