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26

Basically by asking "How were Trimurthis born?" This question is asking "Who is the originator of whom?" Or "Who is the Ishwara?" Several answers are given here, but most of them are only from their perspective. Here I present all perspectives of all Trimurty. Brahma: Yajurveda Shatapatha Brahmana 6.1.3.1 Verily, ...


25

Vishnu has no beginning or end. As Vishnu's incarnation Krishna says in the Bhagavad Gita, "Neither the hosts of gods nor the great sages know My origin or opulences, for, in every respect, I am the source of the gods and sages. He who knows Me as the unborn, as the beginningless, as the Supreme Lord of all the worlds – he only, undeluded among men, is ...


21

First of all, yes, there is a notion of a greater Vishnu and a lesser Vishnu. This concept is expressed in simplest terms in this chapter of the Vishnu Purana: Affecting then the quality of activity, Hari, the lord of all, himself becoming Brahmá, engaged in the creation of the universe. Vishńu with the quality of goodness, and of immeasurable power, ...


18

When a person gets Brahma-Vidya / Moksha then there is no rebirth for that person. And when he doesn't have birth he can't do various sacrifices and rituals for Devatas. So, Gods do not want that men should attain Brahma Vidya. It is explained in Brihadaranyaka Upanishad as: I-iv-9: They say: Men think, ‘Through the knowledge of Brahman we shall become ...


14

Navavidha Bhakti Shrimad Bhagavatam 7.5:23-24 sri-prahrada uvaca sravanam kirtanam visnoh smaranam pada-sevanam arcanam vandanam dasyam sakhyam atma-nivedanam iti pumsarpita visnau bhaktis cen nava-laksana kriyeta bhagavaty addha tan manye 'dhitam uttamam Prahlada Maharaja said: Hearing and chanting about the transcendental holy name,...


14

Your understanding is more or less proper. Brahman is One infinite whole as the Upanishads say. Same Brahman which is Nirguana appears as Various names and forms through its own power of Maya. I have tried to explain the same but using terminologies of Upanishad in few write-ups in this link- https://nithinsridhar.wordpress.com/tag/saguna-brahman/ The ...


13

It's true that Brahman is conscious, and that Brahman is the one that gives both rewards and punishments, so in that sense it is the efficient cause of all suffering. But it is not being cruel or capricious in doing this; it is doing this in accordance with the law of Karma. Here is what Adi Shankaracharya says in his commentary on the Brahma Sutras: ...


13

The path of knowledge is commonly referred to as Jnana Yoga. What is meant by Jnana depends upon the scripture being read. Oftentimes scripture will distinguish between Vijnana (refers to Knowledge -meaning Realization of Brahman, Transcendent Perception of the Ultimate) and Jnana (meaning mental and scriptural knowledge/understanding of Brahman, but not ...


13

One has to see the full context regarding how the Mahavakya is spoken. The complete verse from Brihadaranyaka Upanishad is as: ब्रह्म वा इदमग्र आसीत्, तदात्मानमेवावेत् ‘अहं ब्रह्मास्मि’ इति । तस्मात् तत् सर्वमभवतद्यो यो देवानां प्रत्यबुध्यत स एव तदभवत्तथर्षीणां तथा मनुष्याणां तद्धेतत्पश्यन्नृषिर्वामदेवः प्रतिपेदेऽहं मनुरभवं सूर्यश्चेति । तदिदमप्येतर्हि य ...


12

Indra is called as the Lord of the Universe, the all pervader and the Supreme Lord in many Vedic verses. Here are some examples from RigVeda: रूपं-रूपं परतिरूपो बभूव तदस्य रूपं परतिचक्षणाय | इन्द्रो मायाभिः पुरुरूप ईयते युक्ता हयस्य हरयःशता दश || (RigVeda 6.47.18) In every figure he hath been the mode: this is his only form for us to look on. Indra ...


11

Mahabharata, Santi Parva, Section CCLXXX says: Know that this entire universe is under the control of one divine Being. The Veda that is in the soul.......regards the unity of various creatures. When a living creature realizes this unity in consequence of true knowledge, he is then said to attain to Brahman. Mahabharata, Vana Parva, Section CCLXX says: ...


11

Brahman can be thought of in its as Saguna Brahman and as Nirguna Brahman. Parabrahman refers to Nirguna Brahman. Ramakrishna Paramahamsa says (Gospel of Sri Ramakrishna, Chapter 10, The Master and the Brahmo Devotees (III)): MASTER: "When the Godhead is thought of as creating, preserving, and destroying, It is known as the Personal God, Saguna Brahman, ...


11

The following Veda Mantra describes the Divine Sun as the inner soul of all that exists. Chitram devAnAm udagAd anikam chakshur mitrasya varunasya agneh (1), AprA dyAvAprithivi antarikshma (2), surya AtmA jagatas tasthushah cha (3) Meaning The wonderful face of the Gods has arisen, the eye of the Mitra, Varuna and Agni (1); The Sun has ...


11

There are Plenty of verses. I'm just selecting a few of them from RigVeda. “त्वमघ्न इन्द्रो वृषभः सतामसि त्वं विष्णुरुरुघायो नमस्यः त्वं ब्रह्मा रयिविद् ब्रह्मणस् पते त्वं विधर्तःसचसे पुरन्ध्या " (RigVeda 2.1.3) “Hero of Heroes, Agni! Thou art Indra, thou art Viṣṇu of the Mighty Stride, adorable: Thou, Brahmaṇaspati, the Brahman finding ...


11

The definition of Brahman is given in this chapter of the Taittiriya Upanishad: yato va imani bhutani jayante । yena jatani jivanti । yatprayantyabhisaṃviśanti । tadvijijñasasva । tad brahmeti । That from whence these beings are born, that by which, when born, they live, that into which they enter at their death, try to know that. That ...


10

The single line answer is "Pure bhakthi and Pure Jnana are same". If you try to study both gurus lives, you will understand that: Sankaracharya is outwardly jnani but inside he is a pure bhaktha. Sri Ramakrishna is Outwardly bhaktha but inside he is pure Jnani. Sankara himself re-initiated most of famous south Indian temple daily procedures and we can ...


10

This answer is based on teachings of Swami Sivananda. Swami Sivananda wrote many books explaining Brahmacharya, such as Practice of Brahmacharya. I will quotes some of his words here. Swami Sivanada says Brahmacharya literally means Achara or conduct that leads to the realization of Brahman or one’s own Self and conduct is control of semen, the study of the ...


10

This is actually a Shanti Mantra (peace Mantra) from the Upanishads. It can be interpreted in different ways. One translation from greenmesg.com is as follows: ॐ पूर्णमदः पूर्णमिदं पूर्णात्पुर्णमुदच्यते पूर्णस्य पूर्णमादाय पूर्णमेवावशिष्यते ॥ ॐ शान्तिः शान्तिः शान्तिः ॥ Om Puurnnam-Adah Puurnnam-Idam Puurnnaat-Purnnam-Udacyate Puurnnasya ...


9

Pure Advaita considers forms of God as unreal. Thus it does not matter what name the unreal Ishvara is called. Shankara considers Isvara or Brahman with attributes as ultimately unreal. He writes in his commentary on Brahma Sutra Bhasya: Since this Self is by nature Consciousness Itself, distinctionless, beyond speech and mind, and can be taught by way ...


9

By reading scriptures one can not get Moksha. This is a well known conclusion of Hinduism. Shabda Gyana (which are the scriptures) can not give Moksha. It is the direct perception or the Aparoksha anubhuti that will give. Here's a verse from Patanjali Yoga Sutras. shrutanumanaprajnabhyam anyavishayaa vishesharthatvat || The knowledge that is gained ...


8

Chapter six and seven of RUDRASAMHITA Section of Shiva Purana describes how Trimurti were born. Brahma said this to his son Narada. At the time of great dissolution when all mobile and immobile of the world are dissolved everything gets enveloped in darkness without the sun, planets and stars. There is no moon. The day and the night are not ...


8

Jnana or Jivanmukti is a state wherein, all the perceptions of duality is removed and the non-dual alone remains. In Isha Upanishad a Jnani is defined as a person "who perceives his Self in all objects and all objects in his Self/Atman" Basically, Atma-Jnana or Brahma-Jnana means, realizing first-hand that one's true identity is not body or mind, but is ...


8

The scriptural evidence that you are searching for is found in the Brahmanda Purana.It describes why and how Lalita Parameswari manifested out of the Yagna fire.Quoting from here: In the heaven, all the Devatas including Brahma, could not comprehend what was going on and what had caused the situation. Not knowing the remedy for their hardship, they ...


8

In Srimad Bhāgavataṃ 7.5.23-24, Prahlada says there are nine ways of worshipping the Lord. They are famously known as the Navavidha bhakti margas. śrī-prahlāda uvāca śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam iti puṁsārpitā viṣṇau bhaktiś cen nava-lakṣaṇā kriyeta bhagavaty addhā tan ...


8

Nice question! Since you have mentioned 'Advaitavaad' in your question I'm answering from Adi Shankaras Advaita perspective. Yes, Self realization doesn't imply Omniscience. It is because in Shankaras Advaita the attributes like Omniscient and Omnipotent etc... seen in Brahman are due to the product of Avidya. I discuss it in my answer here. Shankara in ...


8

From the book Who am I. His technique name is Self inquiry. Que:10. How will the mind become quiescent? Ramana: By the inquiry ‘Who am I?’. The thought ‘who am I?’ will destroy all other thoughts, and like the stick used for stirring the burning pyre, it will itself in the end get destroyed. Then, there will arise Self-realization. Ques:11. What ...


8

What is Ishwara? According to Sarva Vedanta Siddhanta Saara Sangraha (You can get Sanskti-Hindi version from Internet Archive). verses 310-317 Ishvara ॥ १४ ॥ ईश्वरः॥ मायोपहितचैतन्यं साभासं सत्त्वबृंहितम् । सर्वज्ञत्वादिगुणकं सृष्टिस्थित्यन्तकारणम् ॥ ३१०॥ अव्याकृतं तदव्यक्तमीश इत्यपि गीयते । सर्वशक्तिगुणोपेतः सर्वज्ञानावभासकः ॥ ३११॥ ...


8

There are several. One is the Mahanarayana Upanishad. A few verses from this Upanishad (Swami Vimalananda translator): 1.2.1 The universe arose from Visvakarman through water, earth, fire, and other elements. He excelled Aditya, Indra, and other gods. The sun called Tvasta rises in the morning embodying His brilliance. In the beginning of creation the ...


8

Let me address each of the four Astika schools which unequivocally accept the existence of God: Yoga: Here is what Vyasa says in this excerpt from the Yoga Bhashya: This seed of omniscience is the cognition of the [smallness] or [largeness] of the perception of supersensorious objects past, present, and future, individually as well as collectively. And ...


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