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Probably the best write up on the secrets of huge number of Hindu Gods, since past 1000 years !
Lord Ganesha with five elephant heads that reprsent five senses and the cool intelligence .
330 million Hindu Gods

This becomes often a subject of laughing when the number of Gods in Hindu religion is discussed among the people.  Many Hindu people worship many Gods, and enjoy the jokes on the huge number of Gods.  Many Indians who can’t write the figure of 330 million correctly, discuss most casually that there are 330 million Gods. In Indian counting of numbers, it is 33KOTI Gods. (One KOTI is 100 millions).  Very few know that how this number of 33 is derived and what is the meaning of “KOTI”, other than a measure of numbers. Indians are however, determined in their minds that whatever is heard, read or spoken about the number of Gods, the God is one and the multiple Gods are the different
forms of one God. (popularly known as Avtars) . Even in the remote Indian villages the uneducated people will be heard discussing that all the Gods are theincarnations of one God. Like the gold ornaments have different shapes and names; chain, ring, necklace, bracelet, ear rings etc but the content is one, the Indians too have 100% faith that any figure  of God is God, let it be Ganpati or Maruti.  In this article we will discuss in length about Gods in India, the various systems of worship in India and how the devotional religion in India has been given free hand by the scriptures and the literature of saints.  As well, we will find details of each number contributing to 33 KOTI.

There are Theists and  Atheists in the world. We call theists to those people who believe in the existence of God. The definitions of God are different and are explained on the other pages of this site. Lord Krishna in Bhagwat Geeta has divided the theists who worship God in four parts.

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The translation of the above two slokas (stanza) is given below from the commentary by HH Bhagwan Adhya Shankaracharya. (In the opinion of the author all other translations and commentaries on Geeta are useless for a  true seeker but useful in devotional Path).

“Oh Bharata (Arjuna), 1.  the people affected by the fear of loss of money, honor, health, relations etc. 2.  The people who genuinely are curious to know about God,   3.  The people have desire in mind to earn money, honor, comforts, properties etc. 4.  The people, who know the principles of (God) Vishnu or the Jnanis (self-realized), are the four kinds of people who serve me.”   7/16

“Among these four kinds of devotees, the self realized (knower of Shruti)person being a knower of the principles of God, always dwells in me (God), and because in his views there is nothing else to be worshipped and prayed in this universe, he has the unblemished devotion in me.  This is why self realized (Jnani)  person is super most among all the devotees of God in the world. He is a devotee of the extremely high standard, because I (God) am Soul of a self realized person, and he loves me only, and none else.”

Jnani has been told to be a person who “serves” his Soul as God, but does not worship or pray God. Lord Krishna Himself has elaborated this point that Jnani person does not pray or worship any God. Who is Jnani ?  In fact Jnani is a self realized person who knows the hidden philosophy of God written in Upanishadas.  The persons, who get self realized by Yoga Path, are not Jnanis, they might become self-realized. There are thousands of saints in India who have experienced Samadhi and are self realized but they are not at all Jnanis.  Jnani is told to be supreme and he does not have to exercise Yoga, meditation or devotion. Whatever impression about him is created in the eyes of the common people, he is always in God, unlike a Yogee. Let people call him foolish, arrogant, dirty, uneducated, ill mannered, thief, womanizer, greedy or deceitful, he can’t move away from God.

Many a times Jnani, for educating disciples and devotees without creating any controversies in their minds, make a show and walk few steps with them on the path of devotion.

Continued  . . . . . .2.
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