CULTURAL QA 05202417
Q1 What's the best life advice that someone gave you?
KR Nice and that is what I am saying the compiler to do.
Though what is written are not B G in short, yet what were written are akin
to B G So a rose is a rose is rose, by whatever name called. But compiler
must absorb till it reaches the inner core and then he will be different.
The Principles of the Bhagavadgita by Swami Krishnananda
Consciousness cannot be externalised because consciousness is indivisible.
If you imagine that consciousness is divisible, you have also to imagine
that there is a gap between the two parts thereof. Who is conscious of this
gap? Consciousness alone is conscious of this gap between the two parts.
That means, consciousness is present even in the gap in between. This is
another way of saying that consciousness is universal.
Everyone in this world refers to 'himself' or 'herself'. This 'selfhood' is
applicable not only to organic, but inorganic bodies and objects also. If
'selfhood' is applicable to the whole world, it means the whole world is
filled with selfhood alone, and since selfhood is inseparable from
consciousness, it means that the whole world is filled with consciousness.
But on account of ignorance, we imagine that objects are outside the self.
This idea of object outside is itself a misconception. There is no object
external to the self. What you call the object is self itself. Let us take
the example of a dream in which a tiger chases a man. He runs in fear and
finally climbs up a tree. The tree, the tiger, the chase, etc. are all a
projection of his own mind and his dream-personality also is a process of
his mind. So the one mind becomes every one of these in the dream. It is
subjective as well as objective. This is what is happening in the waking
condition also; and, even as the one single mind became all objects in the
dream, the universal mind has become all these external objects around here
even in waking life. They are nothing but the universal mind ultimately.
You would not know that the tiger in the dream is unreal till you wake up.
Even so, there is another waking up from the present waking consciousness.
That higher awakening is called God-consciousness. In that condition, you
will see that all the objects of the world are your own universal self. The
efforts of man for material prosperity, and the like, are an indication of
his deeper urge to reach up to the universal consciousness. From social
consciousness, you go to individual consciousness and from the individual
consciousness to the universal consciousness, and from there, again, to the
Absolute. From social aspect you go to the mind and from the mind to the
intellect and from there to the universal consciousness. This is the
process of universal history as well as natural evolution. Thus the whole
universe is struggling to attain the self-realisation of itself. Socially,
it goes through the historical process, personally through the
psychological process, and naturally through evolution. The society, the
individual and nature are simultaneously moving towards the Absolute. As a
matter of fact, the society, the individual and the world are not three
different things; they are three aspects of a single universal whole; there
is only one world having only one single purpose in life. When your
activities are directed to this ultimate purpose, your activities become what
is called Karma-Yoga.
The main gospel of the Bhagavadgita is Karma-Yoga, because it converts
every activity into a meditation on the Absolute. The Bhagavadgita teaches
that worldly activity is itself a spiritual activity in the end, because
any activity is finally inseparable from the movement of the Absolute, and,
therefore, it is, in truth, spiritual activity. For the Yogi, there is no
difference between worldly and spiritual activity. Everything is spiritual
for him. The highest insight does not make any difference between the
temporal and the spiritual, ultimately. Established religion does. So there
is an apparent conflict between the sacred and the secular, the holy and
the profane, the Church and the Government, each wanting to control the
other. Even today, due to these misconceptions, religions are failing us.
The religious teachers insist that God is above the world and blessedness
is a promise of the hereafter. But God is not merely transcendent to the
world; He is in the world. So everything in the world has to be considered
spiritual in its ultimate essence. God is not only in the world, but is the
world. He is both immanent and transcendent.
Arjuna was not yet fit for Yoga. So, Lord Krishna takes him step by step
until he is qualified for Karma-Yoga. Notions have to be analysed. The
senses have their own notions about things; one is, that things are outside
and the other that the things are localised in time and space. That a thing
can be at one place only and not at two is an inveterate notion that the
senses have. They do not know that things are interconnected among
themselves. If they did, they would not go for certain things only. They,
thus, have a notion that things are physical, external as well as
localised. But this is a misconception of the senses. In the ultimate
analysis, we find that things are not diversified, but have a deeper
underlying connection between them. Reality will always assert itself. It
is difficult to define reality. Reality is not diversity, but coordination
and unity. In the beginning, it appears that things are different, later
that they are interconnected and later still, finally, that they are
compounded of one and the same substance.
The Bhagavadgita has 18 chapters and they are grouped into 6 each. The
first part of the first six chapters solves the problem of the conflict of
the division within the individual. The second deals with the coordination
of the individual with the universal, and the third the unity of the
universe with the Absolute. The solutions of the conflict of the
individual, the universal and the absolute are given in these various
chapters, stage by stage. The subject is very vast and a bare outline alone
is given*. The entire gospel will take a long time to learn.*
*As long as the conflict between God and man is not solved, no other
conflict can be solved*. The root of the trouble is the separation of the
individual from the Supreme Being. The aspiration for the coordination of
the individual, the social and the universal is only an indication of the
individual's need to reach the Absolute. We are trying to achieve external
unity through institutions like the United Nations Organization, for
instance. But broken pieces of glass cannot be put together by the use of
even the best gum. You have to melt the pieces and recast them to make the
glass whole once again, and this is what has to be done by these
organizations. We do not, however, know the secret and hope to succeed
merely by conferences, etc. The individuals have to be melted into the
Absolute, and only then can there be real unity. The Bhagavadgita tells you
how this can be achieved. In the beginning, you have a hasty aspiration for
the Supreme, the Absolute. But this cannot materialise so easily as it
requires a long period of training and discipline to mature into
experience. It seems almost impossible. This is what is described in the
first chapter of the Gita. You feel like doing something, but you cannot
really do it. The majority of the people in the world are in this condition
only. They want truth, but cannot get it because the subconscious mind
revolts against the higher aspirations.
In the second chapter, the Gita tells us that this fear can be conquered
through a guide or a spiritual teacher. The spiritual path is very
difficult to tread without a proper guide, and this proper guide cannot be
had by study of books either, because you need the guidance of a person who
has already walked the path. This chapter introduces us to the great Yoga
which the Master of Yoga, Sri Krisna, imparts. Here the Master tells us
that all our efforts should be based on knowledge. Action without knowledge
will not succeed, for what succeeds is not the activity, but the knowledge
that directs the activity. As a matter of fact, the whole gospel of the
Gita is nothing but the blending of knowledge and activity. We have wrong
notions about both these; we assume that knowledge means no activity, while
activity is divorced from knowledge. Sri Krishna tells us that neither
notion is correct. It is very difficult to understand what knowledge and
activity are. Action is the outward expression of knowledge and knowledge
is the inner reality of action. This may be said to be the central theme of
the Gita. Action is rooted in knowledge. Then you gain the requisite inner
trend to conduct yourself rightly in the outer world.
In Chapters II to VI, we are told how the individual personality can be
disciplined in the process of blending knowledge and action. In the blend
of knowledge and action, one can enter into the state of meditation.
Chapter V explains at the end what meditation is in a short aphorism. It
does not mean that in your ardour for meditation, in life, you can ignore
the activities of the world. Many think that meditation is an individual
and private activity which has nothing to do with the world outside. But it
is not so. The two go and work together, like the wings of a bird.
Chapter VII tells us that meditation is a coordination of the individual
with the universe. So meditation is not a private act, but a universal
process. Chapters VII to XI give the technique of gradual unification of
the individual with the universal. As a matter of fact, when the individual
unites itself with the universal, the spiritual manifests itself,
automatically. So, in this sense, the individual, the universal and the
spiritual mean one and the same thing.
Chapter XII provides the technique of the various spiritual practices to
bring about this unification, the four Yogas proper. Chapters XIII to XVIII
give a beautiful exposition of how you can live in the world after
acquiring this universal knowledge. It is only with this knowledge that one
can redeem the world and do social work for the welfare of people:
Sarvabhutahita. All this means that one cannot do real good to the world
unless one is a truly spiritual person. You need the necessary
qualifications even to get a job; and to do social work worth the while you
need training in the field of the spiritual, in order to succeed in the
sphere of human solidarity and material prosperity. The Gita gospel,
therefore, prepares you for leading a universal life in this world. The
Yoga of the Gita is inclusive of social work, humanitarian service,
individual peace, as well as God-realization. This is the most complete
exposition of Yoga available anywhere in the world. It is a veritable ocean
placed before you. Drown yourself in it; save yourself with this vitamin
tablet of the Gita. The difficulty in practice arises because of old habits
persisting which can be cured by everyday meditation without a break.
Satya, Ahimsa, Brahmacarya, in their larger sense of freedom from tension
and conservation of energy, are the pre-requisites for meditation. Whatever
you do in this world is equal to an adoration of God. God is to be seen in
everything visible in the world. Truth is everything, and the knowledge of
the nature of Truth is at once harmony with all creations. It is an
instantaneous communion of meditation and action, grace and effort, the
divine and the earthly, the relative and the absolute – Krisha and Arjuna
driving forward, seated in a single chariot which is this body, and this
universe evolving towards perfection.
ALMOST THE SUMMING UP OPF B G IS IN THE 18TH CHAPTER K
RAJARAM IRS 17524
Q2 What is the origin of the phrase "black sheep"? Is it
considered offensive to use this term?
G My note- While adding this QA, I was thinking of response by our
member- Mr. Rajaram. I am sure he will respond- There are THREE BLACK
SHEEP in our groups. I am unable to resist adding this note.
KR To be even a black sheep one must be qualified sir. So……..
The phrase "black sheep" typically refers to a person within a group or
family who is viewed as different or disreputable in some way. They may
deviate from the norms or values of the group, leading to their
ostracization or criticism.The "black sheep" concept often carries negative
connotations, as the individual may be seen as an outcast or troublemaker.
However, it's essential to recognize that being the "black sheep" doesn't
necessarily mean the person is inherently bad or wrong; rather, they may
simply have different perspectives, values, or life choices than those of
the majority.In a broader sense, the "black sheep" theme explores themes of
individuality, acceptance, and societal norms. It prompts reflection on the
importance of embracing diversity and understanding that not everyone fits
neatly into societal expectations.In literature and storytelling, the
"black sheep" archetype often serves as a catalyst for conflict and
character development. Their presence challenges the status quo, forcing
other characters to confront their own biases and assumptions.Ultimately,
the true content behind the concept of the "black sheep" lies in its
exploration of human complexity and the nuances of social dynamics. It
reminds us that each person is unique, with their own strengths,
weaknesses, and contributions to the fabric of society.
Baa, Baa, Black Sheep BY MOTHER GOOSE
Baa, baa, black sheep Have you any wool?
Yes sir, yes sir, three bags full. One for the master, (?)
And one for the dame, (?)
And one for the little boy(?) Who lives down the lane.
Q3 What are some good jokes about religion?
KR: Christopher Hitchens Died 15 December 2011 (aged 62)
Houston, Texas, US An American died as an English England citizen at the
end.
Hitchens's political views evolved greatly throughout his life. Originally
describing himself as a democratic socialist he was a member of various
socialist organisations in his early life, including the Trotskyist
International Socialists. He was critical of aspects of American foreign
policy, including its involvement in Vietnam, Chile and East Timor.
However, he also supported the United States in the Kosovo War. Hitchens
emphasised the centrality of the American Revolution and Constitution to
his political philosophy. Hitchens held complex views on abortion; being
ethically opposed to it in most instances, and believing that a foetus was
entitled to personhood, while holding ambiguous, changing views on its
legality He supported gun rights and supported same-sex marriage, while
opposing the war on drugs. Beginning in the 1990s, and particularly after
9/11, his politics were widely viewed as drifting to the right, but
Hitchens objected to being called conservative
Hitchens described himself as an *anti-theist* and saw all religions
as false, harmful, and authoritarian He argued for free expression,
scientific discovery, and the separation of church and state, arguing that
they were superior to religion as an ethical code of conduct for human
civilisation. KR He was not an atheist since except Hinduism he had
attacked all religions of the earth in the book I HOLD AND READ “GOD IS NOT
GREAT” ; as a matter of fact the sentence spoken by the real atheist KAMALA
HASSEN AND SUJATHA RANGARAJAN was stolen from Hitchens . ***below pl see
God Is Not Great
Hitchens was an antitheist, and said that a person "could be an atheist and
wish that belief in God were correct", but that "an antitheist, a term I'm
trying to get into circulation, is someone who is relieved that there's no
evidence for such an assertion." He often spoke against the Abrahamic
religions. Hitchens replied "Christianity, Judaism, Islam – the three
leading monotheisms." Are baseless. In his best-seller God Is Not Great,
Hitchens expanded his criticism to include all religions, including those
rarely criticised by Western secularists, such as Buddhism and
neo-paganism. Hitchens said that organised religion is "the main source of
hatred in the world", calling it "violent, irrational, intolerant, allied
to racism, tribalism, and bigotry, invested in ignorance and hostile to
free inquiry, contemptuous of women and coercive toward children: [it]
ought to have a great deal on its conscience”. On 30 September 2007,
Richard Dawkins, Hitchens, Sam Harris, and Daniel Dennett met at Hitchens's
residence for a private, unmoderated discussion lasting two hours. (KR
All wrote and spoke against GOD.) [ And I have read all of them]
Chapter One He concludes by saying that he would not want to eradicate
religion if the faithful would "leave him alone," but ultimately they are
incapable of this. ***
Chapter Two: Religion Kills if he were alone in an unfamiliar city at
night, and a group of strangers began to approach him, would he feel safer,
or less safe, knowing that these men had just come from a prayer meeting?
Hitchens answers:Just to stay within the letter 'B', I have actually had
that experience in Belfast, Beirut, Bombay, Belgrade, Bethlehem and
Baghdad.
Chapter Three: A Short Digression On The Pig; or, Why Heaven Hates Ham He
reports that even today, Muslim zealots demand that the Three Little Pigs,
Miss Piggy, Piglet from Winnie-the-Pooh and other traditional pets and
characters be "removed from the innocent gaze of their children
Chapter Four: A Note On Health, To Which Religion May Be Hazardous
Hitchens explains how some religions can be hostile to disease treatment.
He writes that many Muslims saw the polio vaccine as a conspiracy, and thus
allowed polio to spreadHe discusses the Catholic Church's response to the
spread of HIV in Africa, telling people that condoms are ineffective,
which, he argues, contributed to the death toll. He notes with examples
that some in both the Catholic and the Muslim communities believe
irrationally that HIV and HPV are punishment for sexual sin—particularly
homosexuality
He criticises the Jewish ritual of circumcision that would have him "take a
baby boy's penis in my hand, cut around the prepuce, and complete the
action by taking his penis in my mouth, sucking off the foreskin, and
spitting out the amputated flap along with a mouthful of blood and saliva",
and denounces the traditional African practice of female genital
mutilation.
Chapter Five: The Metaphysical Claims of Religion Are False . He concludes
that the leap of faith is not just one leap; it is a leap repeatedly made,
and a leap that becomes more difficult to take the more it is taken: which
is why so many religionists now feel the need to move beyond mere faith and
cite evidence for their beliefs.
Chapter Six: Arguments From Design Hitchens says that Abrahamic
religions are used to making people feel like lowly sinners, encouraging
low self-esteem, while at the same time leading them to believe that their
creator genuinely cares for them, thus inflating their sense of
self-importance.
Chapter Seven: The Nightmare Of The Old Testament Hitchens lists
anachronisms and inconsistencies in the Old Testament, stating that many of
the "gruesome, disordered events ... never took place
Chapter Eight: The "New" Testament Exceeds The Evil Of The "Old" One
Hitchens refers to The Passion of the Christ as "a soap-opera film about
the death of Jesus ... produced by an Australian fascist and ham actor
named Mel Gibson", who "adheres to a crackpot and schismatic Catholic
sect". In Hitchens's view, the film attempts tirelessly to blame the death
of Jesus on the Jews. He claims that Gibson did not realize that the four
Gospels were not at all historical records, and that they had multiple
authors, all being written many decades after the crucifixion—and,
moreover, that they do not agree on anything "of importance" (e.g., the
virgin birth and the genealogy of Jesus). He cites many contradictions of
this type.Hitchens points out the problematic implications of the
scriptural proclamation "he that is without sin among you, let him cast a
first stone" with regard to the practical legislation of retributive
justice: "if only the non-sinners have the right to punish, then how could
an imperfect society ever determine how to prosecute offenders?"
Chapter Nine: The Koran Is Borrowed From Both Jewish and Christian Myths …
the hadith was taken from common maxims and sayings which developed
throughout Arabia and Persia at the time. He identifies similarities
between Islam and Christianity, and notes several plagiarisms of the Jewish
faith.
Chapter Ten: The Tawdriness Of The Miraculous And The Decline Of Hell
Chapter Eleven: Religion's Corrupt Beginnings
Chapter Twelve: A Coda: How Religions End
Chapter Thirteen: Does Religion Make People Behave Better?
Chapter Fourteen: There Is No "Eastern" Solution Hitchens dismisses the
idea of seeking enlightenment through nirvana as a conceit that asks
adherents to "put their reason to sleep, and to discard their minds along
with their sandals" in chapter fourteen, which focuses on maladaptive and
immiserating Hindu and Buddhist feudalism and violence in Tibet and Sri
Lanka. Hitchens seeks to answer the question "How might one easily prove
that 'Eastern' faith was identical with the unverifiable assumptions of
'Western' religion?" He concludes:It ought to be possible for me to pursue
my studies and researches in one house, and for the Buddhist to spin his
wheel in another.
Chapter Fifteen: Religion As An Original Sin
Chapter 15 discusses five aspects of religions that Hitchens maintains are
"positively immoral":Presenting a false picture of the world to the
credulous
The doctrine of blood sacrifice to appease gods (such as by the Aztecs)
The doctrine of atonement (harming innocent people to atone for sins)
The doctrine of eternal reward or eternal punishment
The imposition of impossible tasks or rules (including unhealthy views of
sexuality)
Chapter Sixteen: Is Religion Child Abuse?
Chapter Seventeen: An Objection Anticipated
Chapter seventeen addresses the most common counter-argument that Hitchens
says he hears, namely that the most immoral acts in human history were
performed by atheists like Joseph Stalin. He says "it is interesting that
people of faith now seek defensively to say they are no worse than fascists
or Nazis or Stalinists".
Chapter Eighteen: A Finer Tradition: The Resistance Of The Rational
Chapter eighteen discusses several important intellectuals, including
Socrates, Albert Einstein, Voltaire, Baruch Spinoza, Thomas Paine, Charles
Darwin, and Isaac Newton. Hitchens claims that many of these people were
atheists, agnostics, or pantheists, except for Socrates and Newton. He says
that religious advocates have attempted to misrepresent some of these icons
as religious, and describes how some of these individuals fought against
the negative influences of religion.
Chapter Nineteen: In Conclusion: The Need for a New Enlightenment
Negative critique
Daniel C. Peterson attacked the accuracy of Hitchens's claims in a lengthy
essay, describing it as "crammed to the bursting point with errors, and the
striking thing about this is that the errors are always, always, in
Hitchens’s favor. [...] In many cases, Hitchens is 180 degrees wrong. He is
so far wrong that, if he moved at all, he would be coming back toward
right."[52]
*NB That quote of compiler is not authentic.*
Q4 Can you tell about Kakabhushundi and relation to our
feeding crows with annam?
KR Repeated again. Sradham and Kakabhusundi are incongruent.
TWO ASPECTS NARAYANASAMY WILL HATE BUT WRITTEN BY HIS DISCIPLE GOPALA; 1
In *Uttarkanda,* the last chapter of Ramacharitamanas, we find the
teachings on bhakti yoga delivered by Kaka Bhusundi, who was an enlightened
sage in the body of a crow, to Garuda, the celestial eagle and vehicle of
Lord Vishnu. Kaka Bhusundi is a great bhakta of Sri Rama and teaches all
the feathered folk who flock around him about the path of devotion to Sri
Rama. Kaka Bhusundi first relates the story of Sri Rama’s life, but it is
more than just a story. What he is really conveying is the path of bhakti
yoga. 2 And he is *SHUDRA *of Ayodhi.
Kakabhushundi (काकभुशुण्डि) is an immortal sage with the body of a crow.
The ‘Kaka’ part of his name just means ‘crow’; his actual name is
Bhushundi. He is one of the greatest Bhaktas of Lord Rama. He learned Rama
Bhakti from his Guru, Lomasa Muni, while in the form of a crow, and such
was his devotion that Rama granted him immortality and the Siddhi to travel
through time or stand outside of time, but only as an observer. With
this Siddhi
he has watched the events of the Ramayana play out eleven times and the
Mahabharata sixteen times, each with different results as they occurred
somewhat differently in different Kalpas. He could take any form he wished,
but prefers to remain a crow, since it was as a crow that he learned about
Rama.
Bhushundi was the first narrator of the Ramayana, before even Valmiki; he
told the story to Garuda.Due to his immortality he is counted among the
Chiranjivis, or truly immortal beings still living in their original
physical body.
Nowhere either in shiva purana or other authentic scriptures Kakabhusundi
has relevance to sradham.
Q5 What are some untold stories from the Mahabharata and
Ramayana?
KR Again repeated after myself giving the entire?
K Rajaram IRS 17524
On Fri, 17 May 2024 at 04:58, 'gopala krishnan' via Thatha_Patty <
thatha_patty@googlegroups.com> wrote:
> *CULTURAL QA 05-2024-17*
>
> *All the BELOW QA are from Quora digest to me on 17-05-2024.*
>
> * Quora answers need not be 100% correct answers *
>
> *.Compiled **and posted by R. Gopala krishnan, on 17-05-2024*
>
> *Q1 What's the best life advice that someone gave you?*
>
> *A1 Jyotikrishna N J, (House surgeon, Bellary medical
> college),Updated 3y*
>
> *Don't go anywhere , to anyone for seeking advice . Just sit in your home
> ,order Bhagavadgita from Amazon or Flipkart or from anywhere you find it
> and start reading it. It's very affordable for any individual. Reminding
> you ,it's not a book applicable to only one particular religion. There was
> no proper concept of religion when Gita was written. It's a holy book for
> the mankind. Gita provides you divine knowledge and enlightenment to lead
> your life.*
>
> *Best life advices from Gita , from each chapter.*
>
> * Wrong thinking is the only problem in life*
>
> * Right knowledge is the ultimate solution to all problems*
>
> * Selflessness is the only way to progress and prosperity*
>
> * Every act can be an act of prayer*
>
> * Renounce the ego of individuality and rejoice in the bliss of
> infinity.*
>
> * Connect to the higher consciousness daily.*
>
> * Live what you learn.*
>
> * Never give up on yourself.*
>
> * Value your blessings.*
>
> * See divinty all around.*
>
> * Have enough surrender to see the truth as it is.*
>
> * Absorb your heart and mind in the supreme Lord.*
>
> * Detach from Maya and attach to divine.*
>
> * Live a lifestyle that matches your vision.*
>
> * Give priority to divinity.*
>
> * Being good is a reward in itself.*
>
> * Choosing the right over pleasant is a sign of power..*
>
> * Let's go ,let's move , let's move to Union with god.*
>
> *These are very simple to read over here but are absolutely hard initially
> to adapt. Your life will have new dimension after your start inculcating
> values from “BHAGAVADGITA”*
>
> *Q2 What is the origin of the phrase "black sheep"? Is it
> considered offensive to use this term?*
>
> *A2 Claire Jordan, Worked at National Health Service (NHS)23h*
>
> *Breeds of sheep which are usually white sometimes produce “black”
> (usually actually dark brown) individuals.*
>
> *In the past, when dyeing was quite a complex and expensive process,
> farmers wanted their sheeps’ wool to be as white as possible because it
> took dye better and so was worth more. A black sheep was a disappointment
> because its wool was less valuable than expected.*
>
> *From there, “black sheep” came to mean a member of a family who was a
> disappointment - probably one who was a criminal or a drunk or otherwise
> seen as a disgrace to the family.*
>
> *Nowadays, of course, dyes are plentiful and cheap, and clothes made with
> all-natural-coloured wool are seen as more sophisticated.*
>
> *That’s undyed wool, just as it came off the sheep. Multicoloured breeds
> of sheep, such as the four-horned, skewbald Jacob’s sheep, whose wool may
> be white or cream or beige or grey or brown, are now highly valued. *
>
> *My note-** While adding this QA, I was thinking of response by our
> member- Mr. Rajaram. I am sure he will respond- There are THREE BLACK
> SHEEP in our groups. I am unable to resist adding this note. *
>
> *Q3 What are some good jokes about religion?*
>
> *A3 Debjyoti Bardhan, Works in Tata institute of fundamental
> research, 10y*
>
> *A boy in Jerusalem sees a pious Jew pray vigorously in front of a wall,
> considered to be holy. He sees the man pray everyday, never missing a
> prayer. He sees the man for months on end, praying with the same devotion.*
>
> *Finally, he gathers enough courage and goes up to the guy and asks him
> what he prays for. The person replies that he prays for peace in the world,
> and especially in the The Middle East. He prays so that everyone can be
> happy. The boy asks him, "So how has it been? Does God listen to you?" And
> the guy replies, "Naah, it's like talking to a wall!"*
>
> *I have to credit Christopher Hitchens (author, journalist) for** this
> one:*
>
> *A Buddhist monk goes to a hotdog vendor and orders a hotdog. The vendor
> asks him how he wants it and he says "Make me One with Everything."*
>
> *The hotdog guy gives him the hotdog and the monk gives him a $10 note. He
> munches on the hotdog, waiting for the change. The change doesn't arrive.
> Finally, he asks the hotdog guy about the change. The guy replies "Change
> comes from Within.*
>
> *Q4 Can you tell about Kakabhushundi and relation to our
> feeding crows with annam?*
>
> *A4 Tejashvi Yadav( **नौवीं* *फेल**)**,**Former Mechanical
> Engineer at Indian Railways22h*
>
> *Kagabhushundi,** who appears in the form of a crow, was a great devotee
> of Lord Sri Rama and had the boon of being able to transcend time and
> space, i.e. he could see what had happened in the past and what would
> happen in the future.*
>
> *And can see the cycle of development and destruction of time.*
>
> *So, he had seen Mahabharata 11 times and Ramayana 16 times**, that too
> before Ramayana was written by Valmikiji and Mahabharata by Veda Vyasaji,
> because he was a crow in his previous life and when Lord Shankar was
> narrating the story of Rama to mother Parvati, then he also listened.*
>
> *After his death, he was reborn in a Shudra family in Ayodhyapuri. He was
> an ardent devotee of Shiva but arrogantly mocked the gods. Enraged by this,
> Lomash Rishi cursed him due to which he became a crow again and after this
> he lived his entire life as a crow.*
>
> *When Ravana's son Meghnad tied Lord Sri Rama with a cobra (Naag-Pash)
> while fighting with Sri Rama, at the behest of Devarshi Narada, the vulture
> king Garuda freed Lord Sri Rama from the bondage of the cobra by eating all
> of Nagpasha's snakes. When Lord Sri Rama was thus bound in the cobra,
> Garuda became suspicious of Sri Rama being Lord. To clear Garuda's
> suspicion, Devarshi Narada sends him to Brahmaji. Brahmaji sends him to
> Shankar. Lord Shankar also sent Garuda to Kagabhushundi to clear his
> doubts.*
>
> *In the end, Kagabhushundi dispels Garuda's doubts by narrating the sacred
> story of Lord Sri Rama's character.*
>
> *And that is why we Hindus offer food to Kagabhushundi in the form of a
> crow during Shraddha Paksha so that the food can reach our ancestors.*
>
> *Today the irony is that without study and understanding some of our
> Sanatan brothers also make fun of these things when in Sanatan Dharma there
> is nothing without meaning and reason.*
>
> *Q5 What are some untold stories from the Mahabharata and
> Ramayana?*
>
> *A5 Seema Bharti, MA English Punjab University, Author of
> Mahabharat's Stories1h*
>
> *Lomasha narrated the story of sage Vibhandaka to Yudhisthira.*
>
> *Vibhandaka had a son with a small hump in the form of a deer’s horn,
> Rishyashringa. Rishyashringa grew up in the forest in the company of his
> father and had no contact with any other human besides his father.*
>
> *Lopamoda the king of Anga, was looking for a brahmin to marry his
> daughter Shanta.*
>
> *( my note**-Adopted daughter, daughter of King Dasaratha)*
>
> *Fellow brahmins suggested that Rishyashringa would be a perfect groom for
> her. Lopamoda hired a courtesan to teach the ascetic the nuances of marital
> relationships.*
>
>
>
> *Vibhandaka went out in search of the woman who was poisoning his son’s
> mind. Rishyashringa loved and respected his father but was tempted to be in
> the company of the woman who gave him immense pleasure, happiness and a
> sense of intoxicated fulfilment.*
>
> *Rishyashringa left the hermitage in his father’s absence. He accompanied
> the courtesan to king Lopamoda’s palace.*
>
> *The king sought advice on the ills that plagued his kingdom. He married
> off his daughter Shanta to Rishyashringa.*
>
> *In the meantime Vidhabhaka mad with fury, travelled to Champa to take on
> Lopamonda.*
>
> *On reaching the father’s eyes rested on the son sitting on the throne
> with his wife Shanta, by his side. His anger and frustration vanished.
> Vidhabanka blessed his son and daughter in law.*
>
> *Shanta accompanied her husband to the forest and lived in his hermitage.*
>
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