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This is a good question often asked by people. This question is asked because people think that good karma automatically should lead to moksha, bliss and relief from suffering. I will try to establish that this simplistic idea is not right. Does Ishvara distinguish between a devotee and an atheist? The answer is no. I am the same towards all beings. None is ...


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I would like to reply your answer 2 ways, one in practical manner and second factual, First PRACTICAL MANNER Think of yourself, one day you are invited in a party by your friend, it was the birthday party, after enjoying a lot, dancing, singing, and after all the performances it was time for dinner. Your friend doesn't asks you to have the food but seeing ...


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The question can be answered to an extent by the following Manu verses: श्रोत्रियस्य कदर्यस्य वदान्यस्य च वार्धुषेः । मीमांसित्वोभयं देवाः सममन्नमकल्पयन् ॥ २२४ ॥ śrotriyasya kadaryasya vadānyasya ca vārdhuṣeḥ | mīmāṃsitvobhayaṃ devāḥ samamannamakalpayan || 224 || The gods having compared the food of the miserly Vedic Scholar and that of the liberal usurer, ...


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If one views the world from the eyes of science, then our body is made up of cells and is an large chemical vessel. The Panch-Maha-Bhootas are those five elements from which not just the body but also the universe is made of. Separating that layer of science, which describes the body on cellular levels, the body is said to have 25 'Gunas' which can be ...


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From purely tantric perspective: No, not necessarily. A person can be a 'Pashu', 'veer' or 'divya' - 'sadhaka' accordingly. Although there is a general agreement inside tantras that 'VedicAchara' is followed by 'Pashus' (Also referred as 'PashvaAchar' पश्वाचार ). 'Shkta' are of two types, one are called the 'DakshinAcharShakta' other one are the '...


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The view that brahman/God is the author of the vedas is accepted in advaita. Adi Shankara's bhashya on Brahmasutra 1.1.3 where he gives two interpretations of the sutra. In the first interpretation, brahman is the source of vedas. (The omniscience of Brahman follows) from its being the source of Scripture. Brahman is the source, i.e. the cause of the great ...


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No there is no difference between soul and self. Shiva Sutras verse 1.1 says, चैतन्यमात्मा Awareness which has absolute freedom of all knowledge and activity is the Self or nature of Reality or Atma. Clearly here self is considered same as Atma. In Vijnanbhairava Tantra, verse 100, it says, The Same self characterized by consciousness is present in all ...


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Even the fact that the Vedas are interpreted in different ways is something that is really wrong with some people. The Vedas were never written down, it was revealed via the breath of Prajapati Brahma about 3.11 trillion years ago (if you go by modern calculations). Vedas need to be learned as is by shishyas who hear it from their Guru. To get a sense of the ...


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Is the eternality of the Vedas controdict brihadaranyaka upanishad 2.4.10? It's contradicted by many things: Mention of historical events, like the battle of ten kings. The Vedas are temporal, meaning they were written in an ancient setting before modern technology, so they mention very "primitive" things like making fire with sticks, chariots, ...


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Realising Brahman is moksha. But Brahman is independent of the body. Brahman is Sat Chit Ananda. Thus ananda can be experienced without a body. Talk 396, Talks with Sri Ramana Maharshi Births, being of the body, cannot affect the Self. The Self remains over even after the body perishes. The discontent is due to the wrong identity of the Eternal Self with ...


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From Advaita, the refutation is simple. Charvaka believes only in perception as a pramana. Earth appears flat based on perception. Sun appears to set and rise but actually it does not. [These were arguments given at that time as no one could visit space and see that the Earth was spherical etc.] Even in material aspects, perception as pramana is faulty. ...


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There is only one way to reduce the effect of bad karma. That is to turn to God. Nanda: "But how can we obtain God's grace? Has He really the power to bestow grace?" Sri Ramakrishna (smiling): "I see. You think as the intellectuals do; one reaps the results of one's actions. Give up these ideas. The effect of Karma wears away if one takes ...


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