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It was Viraatroop not Vishwaroop which was observed before giving the Gita Upadesh SECTION CXXXI of the Udyoga Parva describes Lord's Viraatroop Saying this Kesava, that slayer of hostile heroes burst out into a loud laughter. And as the high-souled Sauri laughed, from his body, that resembled a blazing fire, issued myriads of gods, each of ...


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We can guess two reasons: 1) Krishna himself likes indirect descriptions. As can be seen from Bhagavata 11.21.35: parokṣa-vādā ṛṣayaḥ  parokṣaṁ mama ca priyam The Vedic seers, however, deal in indirect terms as I am pleased by such indirect descriptions. Hence, Shukadeva indirectly refers to Radha by using common nouns such as ‘Kaachit’ (One ...


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I think your question is a little misguided, you are trying to mix up two entirely different things. The words of Bhagavad-gita comes directly from Lord Krishna for the betterment of humanity as a whole, and it represents the beliefs of Hindu culture, while the words of Abdul Kalam comes from an individual (He is a great person, no doubt, but he still is ...


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This is a matter of interpretation: Since, we have direct statement in Bhagavata which separates Krishna from amsas (According to Amara-kośa, a noun followed by tu has no relation to anything that precedes it.(tv-antāthādi na pūrva-bhāk).) SB 1.3.28: ete cāṁśa-kalāḥ puṁsaḥ kṛṣṇas tu bhagavān svayam All these incarnations are either plenary ...


2

Goloka is mentioned in Shiv Purana There are no worlds above it. The Goloka is near it. Mother cows named Suśīlā are there. They are favourites of Śiva. The protector of that world is Kṛṣṇa. He is established there at the behest of Śiva by Śiva himself who moves about as he pleases due to his power. https://www.wisdomlib.org/hinduism/book/shiva-...


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Yes, one Krishna took birth simultaneously in 2 forms in the wombs of Yasoda and Devaki. However, they are same not like the two Krishna theory suggested by modern interpretations. Krishna in Vrindavan is predominated by sweetness and in Dvaraka or Mathura, there is predomination of aisvarya(opulence). Bhagavata 10.3.8 niśīthe tama-udbhūte jāyamāne ...


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What Abdul Kalam said was completely correct, and so are our scriptures. You are comparing apples to nails. When we want to achieve something, we need to have a desire for it. We need to know it. That is what his statement means. Even a person who wants Moksha, needs to have a desire for it (Although, we must leave all desires, including that of moksha ...


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The contradiction is resolved if you go with either Ganguli's or Debroy's translation of verse 11.6. According to both, adṛṣṭa-pūrvāṇi (never seen before) means 'never seen before, by you [Arjuna].' K. M. Ganguli's translation of Ch. 11, verses 4-8: If, O Lord, thou thinkest that I am competent to behold that (form), then, O Lord of mystic power, show ...


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