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There are millions of people in world, some are more successful and reach their goals while some try hard to reach their goals or there favorable profession, but fail to; or some people are more successful, more healthy while some are not.

In Hinduism even Lord Vishnu had special grace on Prahlad or Shiva on Rama. So according to Hinduism, do devas have a special or more grace compared to other people?

What do the Hindu scriptures say about this? What do different philosophies say about this?

  • Realted Does God really care for us . Watch your caps in the sentences. Also, tag accordingly instead of love towards a tag. – Sarvabhouma Apr 25 '18 at 5:11
  • @Sarvabhouma What Does Cap Mean And I Don't Have Any Love Towards A Tag I Select Tags based on question. – Karmanya Nanda Apr 25 '18 at 5:14
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    Caps = Capital letter or higher case letters. There are capital letters in between sentences. Correct them. – Sarvabhouma Apr 25 '18 at 5:16
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    one word - karma. – Swami Vishwananda Apr 25 '18 at 7:23
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I am not answering from the scriptures right now. I am only using Sri Ramakrishna Paramhamsa's "Kathamrita" as the reference.

Such apparent differences can be explained by taking into account our previous birth Karmas. It's actually not that God is discriminating.

NOTHING IS LOST IN THE ECONOMY OF GOD

THERE is a story about a man who practised Sava-sadhana*.He worshipped the Divine Mother in a deep forest. First he “saw many terrible visions. Finally a tiger attacked and killed him. Another man, happening to pass by and seeing the approach of the tiger, had climbed a tree. Afterwards he got down and found all the arrangements for worship at hand. He performed some purifying ceremonies and seated himself on the corpse. No sooner had he done a little Japa than the Divine Mother appeared before him and said: “My child, I am very much pleased with you. Accept a boon from Me”. He bowed low at the Lotus Feet of the Goddess and said: “May I ask you one question, Mother? I am speechless with amazement at your action. The other man worked so hard to get the ingredients for Your worshipand tried to propitiate You for such a long time, but You did not condescend to show him Your favour. And I, who don’t know anything of worship, who have done nothing, who have neither devotion nor knowledge nor love, and who haven’t practised any austerities, am receiving so much of Your grace?” The Divine Mother said with a smile, “My child you don’t remember your previous births. For many births you tried to propitiate Me through austerities. As a result of those austerities all these things have come to hand, and you have been blessed with My vision. Now ask me your boon.” One must admit the existence of tendencies inherited from previous births.

*A religious practice prescribed by the Tantras, in which the aspirant uses a Suva, or corpse, as his seat for meditation.

So, when we find some people are quickly achieving God's grace than few others then it has to be understood that those lucky persons have done their bit of Sadhana in their previous lives. Nothing is achieved here for free, without efforts.

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    Okay, I am going to do Shava Sadhna. Thanks. :) – Mr. Sigma. Apr 25 '18 at 5:40
  • Sava Sadhana is not important.. thew last para is.. @Rohit. – Rickross Apr 25 '18 at 5:42
  • Oh. Shocking if true – Mr. Sigma. Apr 25 '18 at 5:43
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    In any case Sava Sadhana is done in the Samshana.. and you are already troubled by fear :D.. so it's not for u for the time being.. It's done by the Vira Sadhakas of the Tantras ..@Rohit. – Rickross Apr 25 '18 at 5:44
  • Who knows you might be doing it secretly. :P – Mr. Sigma. Apr 25 '18 at 5:54
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Achievements of various success in life can be explained through the Law of Karma, however in some circumstances particularly in the matters concerning grace of God the law of Karma only may not be sufficient enough to explain it.

Different philosophies can have their own theories on why it seems that grace of God falls more on some person and less on some. I'm here presenting Non Dual Kashmiri Shaivism view from work of Sri Abhinavagupta. Below quoted are parts from chapter 11 of Tantrasara:

Here the question arises: Who is entitled to receive initiation? In order to answer this question, the topic of the "descent of grace' (Shaktipata) is going to be discussed. Some are of the opinion that worldly existence, which is rooted in ignorance, occurs as a result of a lack of knowledge, but when ignorance is removed upon the rise of knowledge, the descent of grace takes place. However, they should explain why and how this right knowledge develops. If it is the outcome of deeds, then it would not be different from the results of actions; it would be a contingency of being an object of enjoyment. If the person who is the enjoyer (enjoying an object) is accepted as the recipient of grace, then the 'fallacy of wideness' (atiprasarga) occurs. If the will of the Lord is supposed to be the cause of Saktipata, then the "fallacy of mutual dependence' (anyonyafrayata) occurs and, moreover it serves no purpose. This theory would also entail the question of the Lord's partiality. Furthermore, it is not tenable to assume that mutually opposed actions, having equal capacity to suppress each other, could balance (past) actions in order that the descent of grace might occur.This view is not tenable because actions are sequential and therefore are unable to oppose one another. Even if it is accepted that they might oppose each other. the question is raised as to how other actions, which are not opposing one another, bestow their results. If actions that are not contradictory to one another do not occur, then one would instantaneously drop one's body. It is not correct to say that only the actions bestowing the results of birth and life span are not suspended, and that only those acts that grant experiences of happiness and suffering remain suspended. This view is incorrect because it does not answer the question of why, even if it is assumed that the descent of grace occurs in the presence of such actions, grace is afraid of the deeds that bestow the results of experience. Furthermore, if the question of grace could be satisfactorily resolved by resorting to the theory of the ripening of impurities, then the question of the nature of this theory needs to be answered, as well as the question of its cause. By this question, all possible causes, such as detachment, specific form of merit, service to righteous people, association with saintly persons, and the worship of deities stand refuted. Thus, arguments advanced by dualists are repudiated as incoherent. According to this non-dual system of the autonomous Lord. we maintain the position that the great Lord, by way of sportful play, veils his innate nature and takes up the form of a bound being (pasu); however, there is no contradiction regarding the distinction of space, time, and his innate nature. Similarly, the Lord, by removing (the freely chosen) limitations upon his innate nature, reveals himself either instantaneously or gradually to that recipient of grace cal led a limited knowing subject. The great Lord is in essence autonomous, and it is He who causes Shakti to descend;therefore, the descent of grace, which is dependent on nothing, becomes fruitful by the realization of one's innate nature. However, for one desirous of enjoyment (bhogotsukasya), the descent of grace depends on his deeds. Upon one desirous of otherworldly enjoyments (lokottaranipabhogotsukasya), grace descends through the agency of Rudra, Vishnu, and Brahma, the presiding authorities functioning in the sphere of Maya, [who are] impelled only by the will of the supreme Lord. This kind of grace yields resu I ts such as the attainment of the status of mantra knowing subject (mantrapramAta). etc., and (the capacity for) discrimination between [the principles of] mayti and purusa, purusa and kala, purusa and prakrti, and purusa and buddhi, and thus bars that kind of person from enjoying those fruits belonging to the lower principles. For one desirous of enjoyment and liberation, the descent of grace has to depend on rituals when it comes to enjoyments and is dependent on nothing when it comes to liberation; therefore, the descent of grace is both dependent and non-dependent. It is not proper to ask why the descent of grace occurs only for that particular person. This is simply because the great Lord shines in that particular way. This being the case, then to which person might this kind of injunction related to (the enjoyment of) some object be directed?

  • Which English translation of Tantrasara is this? – The Destroyer Apr 25 '18 at 16:45
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For the time being, directly quoting from Wikipedia. From Kashmiri Shaivism point of view as has been explained beautifully by @Tezz, the grace is of following types depending upon the intensity- In Kashmir Shaivism, depending on its intensity, Śaktipāt can be classified as:

  1. tīvra-tīvra-śaktipāta - the so-called "Super Supreme Grace" - produces immediate identity with Śiva and liberation; such a being goes on to become a siddha master and bestows grace from his abode (Siddhaloka), directly into the heart of deserving aspirants.

  2. tīvra-madhya-śaktipāta - "Supreme Medium Grace" - such a being becomes spiritually illuminated and liberated on his own, relying directly on Śiva, not needing initiation or instruction from other exterior guru. This is facilitated by an intense awakening of his spiritual intuition (pratibhā) which immediately eliminates ignorance.

  3. tīvra-manda-śaktipāta - "Supreme Inferior Grace" - the person who received this grace strongly desires to find an appropriate guru, but he does not need instruction, but a simple touch, a look or simply being in the presence of his master is enough to trigger in him to the state of illumination.

  4. madhya-tīvra-śaktipāta - "Medium Supreme Grace" - a disciple who receives this grace desires to have the instruction and initiation of a perfect guru; in time he becomes enlightened. However, he is not totally absorbed into this state during his lifetime and receives a permanent state of fusion with Śiva after the end of his life.

  5. madhya-madhya-śaktipāta - "Medium Middle Grace" - such a disciple will receive initiation from his guru and have an intense desire to attain liberation, but at the same time he still has desire for various enjoyments and pleasure; after the end of his life, he continues to a paradise where he fulfills all his desires and after that he receives again initiation from his master and realizes permanent union with Śiva.

  6. madhya-manda-śaktipāta - "Medium Inferior Grace" - is similar to "Medium Middle Grace" except that in this case the aspirant desires worldly pleasures more than union with Śiva; he needs to be reincarnated again as a spiritual seeker to attain liberation.

  7. manda - "Inferior Grace" - for those who receive this level of grace, the aspiration to be united with Śiva is present only in times of distress and suffering; the grace of Śiva needs to work in them for many lifetimes before spiritual liberation occurs

  • So we normal people are having current 6(medium Inferior and 7(Inferior grace)? – Karmanya Nanda Apr 25 '18 at 9:57
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    These Shaktipatas are related to Diksha though. This is also described in Kularnava. – Rickross Apr 25 '18 at 11:26
  • @Rickross You can include in your answer then. – Mr. Sigma. Apr 25 '18 at 11:56
  • @KarmanyaNanda yup – Mr. Sigma. Apr 25 '18 at 11:56
  • @Rohit No it won't be relevant here. – Rickross Apr 25 '18 at 13:00
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God helps everyone equally. However, different people are on different stages of their spiritual development, and also, even if you look at a number of people on more-or-less the same stage, they will be different in character, in personality, so the steps needed to help each of them will be different.

Also, keep in mind that the primary goal is to help people on their >>spiritual<< path. If you just look at it from the viewpoint of the material development, someone can be in a bad situation, yet that situation might help him develop spiritually.

Add to it that there are people who will insist on wishing for material things, and the only way, sometimes, in some cases, to advance them past that, is to let them have it, and see the consequences, experience the consequences themselves, then add to it that there are people who hurt others in the past (this life or past lives) and this needs to clear as well...

... and the total picture will look very unclear to someone who doesn't have the total knowledge of the person in question, complete with his/her past lives.

God has that knowledge.

We, in 99% of the cases, don't.

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Seems to be correct. Because this is what we understand through reasoning. One man is self-realized, the other one is seeking, third one does not take care at all, etc. But is it so? Souls are not all at an equal level of spiritual development. The level depends on the bondage involved. Thiruvarutpayan says: Like the action of the sun upon the earth, Grace is the Great Light which illuminates everything (Chit and Achit), and causes souls to perform Karma, and to enjoy the fruits of such Karma.

It has been commented: The sun does not shine everywhere and not even equally. But there is nothing which God does not illuminate and equally well Also, hidden God’s grace is operating through karma and māyā. Resume: The God’s Grace is equal, the people are different. It has been also said: "Only the grace which has been standing within the soul can know the disease from which you suffer, not other worldly souls."

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