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added psychological aspects
With this background He also declares, with great pride that such jnani is my very soul, without him I sustain no life air.
With this background He also declares, with great pride that such jnani is my very soul, without him I sustain no life air.
'''Vishnupurana''', talks about Prahalada, who was bhakta with wisdom, who even after being bitten by snakes expresses thus;<blockquote>सत्त्वसक्तमतिः कृष्णे दह्यमनो महारोगैः | न विवेदात्मनो गत्रम् तर्तत्यल्हद संस्तितः || (Vish. Pura. VII-18)</blockquote><blockquote>"sattvasaktamatih krsne dahyamano maharogaih |"</blockquote><blockquote>"na vivedatmano gatram tartatyalhada samstitah || (Vish. Pura. VII-18)"</blockquote>Prahalada’s deep love removed the awareness of even the snake bite.
'''Vishnupurana''', talks about Prahalada, who was bhakta with wisdom, who even after being bitten by snakes expresses thus;<blockquote>सत्त्वसक्तमतिः कृष्णे दह्यमनो महारोगैः | न विवेदात्मनो गत्रम् तर्तत्यल्हद संस्तितः || (Vish. Pura. VII-18)"sattvasaktamatih krsne dahyamano maharogaih |" "na vivedatmano gatram tartatyalhada samstitah || (Vish. Pura. VII-18)"</blockquote>Prahalada’s deep love removed the awareness of even the snake bite.
This is one of the very illustrious examples for loving the Paramatama as most dear. The lord being conquered by such भक्त || bhakta (with wisdom) has declared them as most magnanimous (VII-18 of Vishnupurana). In other words, anyone for my cause receives even little, it is like giving everything of mine and showing great kindness. This is the proof of greatest and unlimited compassion and kindness.
This is one of the very illustrious examples for loving the Paramatama as most dear. The lord being conquered by such भक्त || bhakta (with wisdom) has declared them as most magnanimous (VII-18 of Vishnupurana). In other words, anyone for my cause receives even little, it is like giving everything of mine and showing great kindness. This is the proof of greatest and unlimited compassion and kindness.
Hence He is सकलफलप्रदात्रः || sakalphalapradartrah,(one who awards all kinds of fruits) and endowed with magnanimity. A प्रतिग्रहिता || pratigrahitra (seeker) if is not present, then the most important of quality of paramatama, will be destroyed being unable to exhibit magnanimity. Hence the devotee facilitates the परमात्मा || Paramatama to display this quality, he is called as greatly magnanimous.
Hence He is सकलफलप्रदात्रः || sakalphalapradartrah,(one who awards all kinds of fruits) and endowed with magnanimity. A प्रतिग्रहिता || pratigrahitra (seeker) if is not present, then the most important of quality of paramatama, will be destroyed being unable to exhibit magnanimity. Hence the devotee facilitates the परमात्मा || Paramatama to display this quality, he is called as greatly magnanimous.
== Implications for Global Psychology ==
According to Yang, Self should not be viewed as an object, which leads to such constructs like self-efficacy, self-esteem, and so forth. Self is socially constructed to find meaning in life and to make sense of one’s own actions. Part of this objectification of self is the agency of the self, and it was shown that though agency has meaning in understanding what actions people take and why, it is not the only aspect of Self. Thus, indigenous perspectives provide insight into global psychology about how to study the concept of self without falling into the deterministic Western models that do not capture the cultural reality of other cultures.<ref name=":1">Bhawuk, Dharm. P. S. (2011) ''Spirituality and Indian Psychology, Lessons from the Bhagavad-Gita''. Springer. (Page 91)</ref>
Yang (2006) suggested the need to study the process of person-making, and the stage of life (ashramas) clearly shows the Indian worldview and how people become who they are at different points in time. Students are expected to act in a certain way, which is different from those who are in the householder phase. Thus, considering psychological processes to be universal for all adults is problematic in the Indian context.<ref name=":1" />
A comparison of the Chinese concept of self presented by Yang (2006) and the Indian concept of Self shows that despite being collectivist and having interdependent concept of self, the concept of self is much different in the two cultures. In both countries, people are valued for who they can become rather than who they are, but the thrust in China is still on the social plane, whereas in India the emphasis is on the inward journey and the potential of discovery of an infinite self. Such discoveries are not possible by following the empirical approach, which is always in a hurry to measure constructs even before they crystallize fully. Clearly, much qualitative research is needed in indigenous psychology before conceptual equivalence can be established to proceed with comparative research at the level of measurement.<ref name=":1" />
== References ==
== References ==