Anonymous
Anonymous asked in Society & CultureReligion & Spirituality · 2 years ago

I need to know the names of a wife and husband gods that chant mantra in hinduism, can you help me?

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  • sarah
    Lv 7
    2 years ago
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    The wicked spirit persons rule the world and have created many false religions to hide the truth. to find the true God go here. www.jw.org

    (Genesis 6:1-4) 6 Now when men started to grow in number on the surface of the ground and daughters were born to them, 2 the sons of the true God began to notice that the daughters of men were beautiful. So they began taking as wives all whom they chose. 3 Then Jehovah said: “My spirit will not tolerate man indefinitely, because he is only flesh. Accordingly, his days will amount to 120 years.” 4 The Nephʹi·lim were on the earth in those days and afterward. During that time the sons of the true God continued to have relations with the daughters of men, and these bore sons to them. They were the mighty ones of old times, the men of fame.

  • 2 years ago

    In Hinduism, all paths eventually lead to god realization or moksha (and thus the end of the birth-death cycle). But the quickest path is to live with dharma (right action, ideal, optimal, fair and just).

    In Hinduism, Brahman is the One Supreme Universal Consciousness, the unchanging reality amidst and beyond the world, which cannot be exactly defined, but is Sat-chit-ānanda (being-consciousness-bliss) and the highest reality. Brahman is the transcendent and immanent ultimate reality of the One Godhead or Supreme Cosmic Spirit.

    Brahman is the one Absolute Reality behind changing appearances. It is the universal substrate from which material things originate and to which they return after their dissolution. The universe does not simply come from Brahman, it is Brahman. Consciousness is not a property of Brahman but its very nature.

    The Upanishads teach that Brahman is the ultimate essence of material phenomena (including the original identity of the human self) that cannot be seen or heard but whose nature can be known through the development of self-knowledge. According to Advaita (non-dualism), a liberated human being is one who has realized Brahman as his or her own true self.

    It is said that Brahman cannot be known by empirical means — that is to say, as an object within our consciousness — BECAUSE BRAHMAN IS OUR VERY CONSCIOUSNESS. Therefore moksha, yoga, samādhi, nirvana, etc. do not merely mean to know Brahman, but rather to realise one's "brahman-hood", to actually realise that one is and always was Brahman.

    In Hinduism, Saṃsāra is the journey of the soul through the cycle of death and rebirth according to its karma. A virtuous life, actions consistent with dharma, contribute to a better future, whether in this life or future lives. Release from Saṃsāra, i.e. Moksha, is considered the ultimate spiritual goal in Hinduism. The goal of human effort is a continuous journey to self-perfection and self-knowledge so as to end Saṃsāra. The aim of spiritual quest in the Upanishadic traditions is to find and know the true self within, this leads to blissful state of freedom, moksha.

    Moksha is, in many schools of Hinduism, a state of perfection. The concept was seen as a natural goal beyond dharma. Moksha, in the Epics and ancient literature of Hinduism, is seen as achievable by the same techniques necessary to practice dharma. Self-discipline is the path to dharma, moksha is self-discipline that is so perfect that it becomes unconscious, second nature. Dharma is thus a means to Moksha.

    The Kathaka Upanishad explains what causes saṃsāra and what leads to liberation, what causes sorrow. It explains that suffering and saṃsāra results from a life that is lived absent mindedly, with impurity, with neither the use of intelligence nor self-examination, where neither mind nor senses are guided by one’s Atma (spirit, soul). Liberation comes from a life lived with inner purity, alert mind, led by buddhi (reason, intelligence), realization of the Supreme Self (Purusha) who dwells in all beings. It asserts that knowledge liberates, knowledge is freedom.

    The Svetasvatara Upanishad explains that bondage results from ignorance, illusion or delusion; and deliverance comes from knowledge. The Supreme Being dwells in every being, he is the primal cause, he is the eternal law, he is the essence of everything, he is nature, he is not a separate entity. Liberation comes to those who know Supreme Being is present as the Universal Spirit and Principle, just as they know butter is present in milk. Such realization, claims Svetasvatara, come from self-knowledge and self-discipline; and this knowledge and realization is liberation from transmigration.

    The essential conditions before one can commence on the path of moksha include vivekah (discrimination, critical reasoning) between everlasting principles and fleeting world; viragah (indifference, lack of craving) for material rewards; samah (calmness of mind), damah (self restraint, temperance), uparati (lack of bias, dispassion), titiksa (endurance, patience), sraddha (faith) and samadhana (intentness, commitment).

    "Men of small knowledge are very much attached to the flowery words of the vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this. In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination for devotional service to the Supreme Lord does not take place. The Vedas deal mainly with the subject of the three modes of material nature. O Arjuna, become transcendental to these three modes. BE FREE FROM ALL DUALITIES AND FROM ALL ANXIETIES FOR GAIN AND SAFETY, AND BE ESTABLISHED IN THE SELF."

    "You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty."

    The Bhagavad Gita

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