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Lord Krsna gave knowledge of Bhagavad-gita to the sun-god

Lord Krsna The Vedic literatures are taught in higher planets also, as there is reference in the Bhagavad-gita (4.1) about the teachings to the sun-god (Vivasvan) by the Lord, and such lessons are transferred by disciplic succession, as it was done by the sun-god to his son Manu, and from Manu to Maharaja Ikshvaku. There are fourteen Manus in one day of Brahma, and the Manu referred to herein is the seventh Manu, who is one of the prajapatis (those who create progeny), and he is the son of the sun-god. He is known as the Vaivasvata Manu. He had ten sons, and Maharaja Ikshvaku is one of them. Maharaja Ikshvaku also learned bhakti-yoga as taught in the Bhagavad-gita from his father, Manu, who got it from his father, the sun-god. Later on the teaching of the Bhagavad-gita came down by disciplic succession from Maharaja Ikshvaku, but in course of time the chain was broken by unscrupulous persons, and therefore it again had to be taught to Arjuna on the Battlefield of Kurukshetra. So all the Vedic continue reading
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Who is a guru and why it is important to have a guru? How should we reach out a guru?


If you want to understand spiritual knowledge, you have to approach guru. One meaning of the word guru is” weighty”. Therefore the guru is one who is “heavy” with knowledge. And what is that knowledge? That is explained in the Kathopanisad: srotriyam brahmanistham. Srotriyam means “one who has received knowledge by hearing the Vedas, the sruti”, and brahma-nistham indicates one who has realized Brahman, or rather Parabrahman, Bhagavan, the Supreme Personality of Godhead. That is the guru’s qualification. One must hear from those who are in the line of preceptorial succession, or disciplic succession. As Lord Kṛṣṇa says in the Bhagavad-gita, evam parampara-praptam. If one wants standard transcendental knowledge, not upstart knowledge, one must receive it from the parampara system, the disciplic succession.

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What scriptures advice to promote religion?



The principles of religion, namely austerity, cleanliness, mercy and truthfulness may be followed by the follower of any faith. There is no need to turn from Hindu to Mohammedan to Christian or some other faith and thus become a renegade and not follow the principles of religion. The Bhagavata religion urges following the principles of religion. The principles of religion are not the dogmas or regulative principles of a certain faith. Such regulative principles may be different in terms of the time and place concerned. One has to see whether the aims of religion have been achieved. Sticking to the dogmas and formulas without attaining the real principles is not good.

A secular state may be impartial to any particular type of faith, but the state cannot be indifferent to the principles of religion as above-mentioned. But in the age of Kali, the executive heads of state will be indifferent to such religious principles, and therefore under their patronage the opponents of religious

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