Originally posted by: Rishi_
vishnu has taken avatar as rama. so he cant be shown unlike mahadev who is still in kailash. mahadev never took any avatar. he just tooks various roops(forms).
but vishnu personally descended down the earth in human form. so ram is otself vishnu and vice versa. showing both would be very illogical and inconsistent.
and srj is busy with mahabharata shooting where he's playing lead role of krishna. so probably its the right decision to show Piyush as Ram.
That is per C'V Shivayan Rules not actual Scripture.No offense to anyone.
DKDM is about Mahadev not Other Gods.
Now Ramayan is based on Different Philosophy then what the show presents.
Show is showing A philosophy that contradict what Ramayan is.
Per general Universal rule God is defined as Omnipotence (from Latin: Omni Potens: "all power") is unlimited power. Monotheistic religions generally attribute omnipotence to only the deity of whichever faith is being addressed. In the monotheistic philosophies of Abrahamic religions, omnipotence is often listed as one of a deity's characteristics among many, including omniscience, omnipresence, and omnibenevolence.
As an old religion, Hinduism inherits religious concepts spanning monotheism, polytheism, panentheism, pantheism, monism, and atheism among others; and its concept of God is complex and depends upon each individual and the tradition and philosophy followed.
Hindu views are broad and range from monism, through pantheism and panentheism (alternatively called monistic theism by some scholars) to monotheism and even atheism. Hinduism cannot be said to be purely polytheistic. Hindu religious leaders have repeatedly stressed that while God's forms are many and the ways to communicate with him are many, God is one. The puja of the murti is a way to communicate with the abstract one god (Brahman) which creates, sustains and dissolves creation.
Rig Veda 1.164.46,
Indra? mitra? varu?amaghnimahuratho divya? sa supar?o gharutman,
eka? sad vipra bahudha vadantyaghni? yama? matarisvanamahu?
"They call him Indra, Mitra, Varu?a, Agni, and he is heavenly nobly-winged Garuda.
To what is One, sages give many a title they call it Agni, Yama, Matarisvan."(trans. Griffith)
T
raditions of Gaudiya Vaishnavas, the Nimbarka Sampradaya and followers of Swaminarayan and Vallabha consider Krishna to be the source of all avatars, and the source of Vishnu himself, or to be the same as Narayana. As such, he is therefore regarded as Svayam Bhagavan.
When Krishna is recognized to be Svayam Bhagavan, it can be understood that this is the belief of Gaudiya Vaishnavism, the Vallabha Sampradaya,and the Nimbarka Sampradaya, where Krishna is accepted to be the source of all other avatars, and the source of Vishnu himself. This belief is drawn primarily "from the famous statement of the Bhagavatam" A different viewpoint differing from this theological concept is the concept of Krishna as an avatar of Narayana or Vishnu. It should be however noted that although it is usual to speak of Vishnu as the source of the avataras, this is only one of the names of the God of Vaishnavism, who is also known as Narayana, Vasudeva and Krishna and behind each of those names there is a divine figure with attributed supremacy in Vaishnavism.
The Rig Veda discusses monotheistic thought, as do the Atharva Veda and Yajur Veda: "Devas are always looking to the supreme abode of Vishnu" (tad vi??o? parama? pada? sada pasyanti s?raya? Rig Veda 1.22.20)
"The One Truth, sages know by many names" (Rig Veda 1.164.46)
"When at first the unborn sprung into being, He won His own dominion beyond which nothing higher has been in existence" (Atharva Veda 10.7.31)
"There is none to compare with Him. There is no parallel to Him, whose glory, verily, is great." (Yajur Veda 32.3)
The number of auspicious qualities of God are countless, with the following six qualities (bhaga) being the most important:
Jana (omniscience), defined as the power to know about all beings simultaneously
Aishvarya (sovereignty, derived from the word Ishvara), which consists in unchallenged rule over all
Shakti (energy), or power, which is the capacity to make the impossible possible
Bala (strength), which is the capacity to support everything by will and without any fatigue
Virya (vigor), which indicates the power to retain immateriality as the supreme being in spite of being the material cause of mutable creations
Tejas (splendor), which expresses His self-sufficiency and the capacity to overpower everything by His spiritual effulgence[42]
In the Shaivite tradition, the Shri Rudram (Sanskrit ???? ???????), to which the Chamakam (?????) is added by scriptural tradition, is a Hindu stotra dedicated to Rudra (an epithet of Shiva), taken from the Yajurveda (TS 4.5, 4.7). Shri Rudram is also known as Sri Rudraprasna, Satarudriya, and Rudradhyaya. The text is important in Vedanta where Shiva is equated to the Universal supreme God. The hymn is an early example of enumerating the names of a deity, a tradition developed extensively in the sahasranama literature of Hinduism.
The Nyaya school of Hinduism has made several arguments regarding a monotheistic view. The Naiyanikas have given an argument that such a god can only be one. In the Nyaya Kusumanjali, this is discussed against the proposition of the Mimamsa school that let us assume there were many demigods (devas) and sages (rishis) in the beginning, who wrote the Vedas and created the world. Nyaya says that:
[If they assume such] omniscient beings, those endowed with the various superhuman faculties of assuming infinitesimal size, and so on, and capable of creating everything, then we reply that the law of parsimony bids us assume only one such, namely Him, the adorable Lord. There can be no confidence in a non-eternal and non-omniscient being, and hence it follows that according to the system which rejects God, the tradition of the Veda is simultaneously overthrown; there is no other way open.
In other words, Nyaya says that the polytheist would have to give elaborate proofs for the existence and origin of his several celestial spirits, none of which would be logical, and that it is more logical to assume one eternal, omniscient god.
Show is Shiva from not taking avatar as if God is Omnipotent then he can be in multiple place multiple times. This show should've not brought Ramayan they are just confusing.
Omnipotent- Shavite tradition - Lord Shiva should be in multiple place at the same time. ShivaLok, Earth, Outside this universe.
Omnipotent- Vaishnav tradition -
Lord Vishnu exist in multiple places - Vaikunth ( not in this universe), Ksheer Sagar ( Above BrahmaLok) and Ram ( Avad) .
Lord Vishnu did not descend to earth like me and you do. He took an avatar. Like you currently have on this website doesn't mean you lock your home in the Real world and descend onto the internet . You exist in both world the internet on a planet called India-forums and real world where you live in the physical world.
