We would like to bring to your attention a new website entitled Hare Krishna Rural Life (hkrl.org), which is dedicated to implementing Srila Prabhupada's instructions on rural development of simple living and high thinking ideal.  

It is hoped that others will be inspired to contribute content to the website, as the success of the endeavor is too great for one set of shoulders to bear. The editor can be contacted at hkrl.org@gmail.com if there are any questions or submissions in this regard.

Please accept my obeisances. All glories to Srila Prabhupada.

This is an open letter regarding BBT India’s legal attack against Jitarati Prabhu, who printed a box-set of the original Srimad Bhagavatam, resulting in the books being impounded. It is being sent to Bhima das for distribution to all the BBTI Trustees.

Recently, it has come to light that Jitarati offered to donate the entire printing of the 5,000 sets held by court order to the BBT Archives. The profits from their sale would be split between future printings of the Bhagavatam and building a world-class facility for the Bhaktivedanta Archives.

In addition, he would dovetail his 40+ years of successful business experience into marketing the Bhagavatam sets globally.

This offer was turned down because you stated that you had no interest in seeing future printings of the Srimad Bhagavatam sets.

The exact words are: "Well the BBT devotees are ready to have the donation to the Archives. They will take care of the distribution and make sure that the proceeds go to the Archives. They are not interested in having a perpetual arrangement. Where the Archives keep this set in stock. But agree bbt should keep the pre 78 in sock [sic]." (email from Bhima das, BBT India)

Your logic escapes many rank-and-file devotees as this seemed to be a win-win situation for the Archives, book distribution and the spreading of Krishna Consciousness.

Another one of Jitarati’s printing efforts was the pocket Bhagavad Gita As It Is, beautifully printed on Bible paper. He sold 250,000 copies and it was widely accepted and appreciated among devotees worldwide. To condense the contents to pocket-size, the word-for-word and transliteration needed to be eliminated. The BBTI’s reaction was a resolution prohibiting future publications employing this format.

However, it soon came to light that other BBTI publications employed this same setup with no adverse reaction from the Trustees. This double standard strikes many of the 250,000 readers of the pocket Gita as underhanded and reflects poorly on your group.

Thirty cases of the pocket Gita were delivered to the BBT and Delhi temple. You obviously appreciated the printing as your reaction was to take out the page listing KBI as the publisher and then replace it with the name of the BBT before distribution. Doing so is illegal, immoral, improper, hypocritical and corrupt. Shame on you!

Perhaps your reaction was because you are against the publication of the original books. If so, this raises two questions:

1.       Why did the BBTI grant a license to Krishna Books International (KBI) to print the originals, if this is your frame of mind?

2.       And, why did the BBTI recently print Prabhupada’s original Bhagavad Gita?

Perhaps you feel Jitarati, at heart, is against the BBTI. If so, then:

1.       Why did he give the BBTI the complete digital format of the original Gita?

2.       Why did he introduce you to all of his printers in China in the hope that it might be beneficial to the printing of Srila Prabhupada’s books?

3.       Why did he give a generous $10,000 donation to the Bhaktivedanta Archives to improve their facilities and service to Srila Prabhupada?

4.       Why has he donated monthly to the Archives for years?

5.       Why does he continue in his efforts to support Srila Prabhupada’s Archives by donating the profits from this and future printings of the Srimad Bhagavatam boxset?  

6.       Why did he advise BBT India on the best way to print their original Gita on Bible paper, based upon his research and experience with the pocket Gita?

7.       Etc., etc., etc.

You seem to have quite a chip on your shoulder regarding a devotee, who has gone out of his way, to assist you in the mission of distributing Srila Prabhupada’s books.

Your reaction was to impound them and drag it into the corrupt India legal system. The alleged crime was that he paid for the printing from his business account rather than funneling it through KBI. To many this seems to be an overly harsh reaction.

What does it take to satisfy you? It causes many of us to question your motivation? Do you think Srila Prabhupada would be pleased with all this; or does that even matter to you?

Jitarati is personally financing the project, will single-handedly arrange distribution and then dedicate profits to the Bhaktivedanta Archives and further book printing.

To summarize, many, many devotees are deeply disappointed with your action. You are supposed to be leaders 0f the movement, entrusted to protecting Srila Prabhupada’s most important contribution to humankind, his books.

And look at what you do.

We pray that you change direction and embrace Jitarati’s generous offer. It is a win-win situation for BBTI, BBT India, Jitarati, the Bhaktivedanta Archives, and most importantly, the countless conditioned souls needing the knowledge and direction found in Srila Prabhupada’s transcendental literatures.

Hare Krishna,

Vyapaka das

Email sent for distribution to:

Bhima das
BBTI Trustees
GBC Executive Committee
copyrights@bbt.org

All glories to devotees, guru and Gauranga.

I'm sorry that I'm bringing this topic. Please forgive me.

Actually some people are claiming that there are verses in Ramayana which show that Lord Ramchandra and lakshman have hunted some animals and cooked, offered and consumed them. 

But one thing is, all the activities of the lord are transcendental and should not be viewed in material perspective. So even if he does also.. we should not imitate his activities as we are just limited jivas and he is the Supreme person, adi purusha.

But anyway I'm mentioning the verse numbers that they have shown ... Please clarify my doubt if this is true or false and if it is true then please explain so that I can give such people a right answer:
Following are the verses:
Valmiki ramayan
2-52-102
2-56-23
2-56-28
3-47-22
3-47-23

I Donno if the verses are wrong, but they all seem to have words clearly stating the different type of animal names like mriga, varaha etc. I Donno if these verses are original though.

-My Another doubt is in Bhagvadgita Lord Krishna said that this divine knowledge is passed on through Rajarshis from sun God vivashvan, manu etc. So by this we can say that the Kings present in the vedic times are all saintly. (Rajarshis) they are all great spiritually advanced god realized people.

And many people claim that the Kshatriyas eat meat as they need bodily strength to protect the weak. Lord has also proclaimed that The Varnashrama Dharma system of Brahmana Kshatriya vaishya sudra and brahmacharya Gruhasta vaanaprasta sanyasa are established by him for the upliftment of the fallen souls. 

So if meat is considered as tamoguna food then how can the Kshatriyas take tamoguna food? As they are the ones who should direct the entire society towards the service of Narayana and make them get purified. Even the Kings in vedic times are Rajarshis. Who are most advanced in spiritual knowledge.  

So what my doubt is if meat is impediment for spiritual advancement and God realization then why is meat recommended for Kshatriyas who have a huge important role to steer the society towards the Lord's service and make them servants of the Lord.

I don't have much knowledge. But I'm just anxious to know the paramaartha of these things. Please enlighten me in these matters. 

I may have spoken something wrong. Please forgive me for any aparadhas.
Please clarify.

Haribol

Does anybody know for sure whether Bipin Bihari Goswamin was Gaudiya Vaishnava or not? 

And if Bakhtivinode Takhur took diksha from Bipin Bihari Goswamin, was he initiated again by Jagannath Das Baba, or the later was only his siksa guru?  

One of the versions is that Bipin Bihari Goswami was a member of another sampradaya (not Gaudiya) and Bakhtivinode was initiated properly only by Jagannath Dasa Babaji. 

I'd be much grateful if anybody can give light on this issue. 

I will travelling to Pandarpur this August 2015 when the amavasya falls on 14th August.

Till now I was doing Tharpanam under the guidance a vaadyar at home.

since this time I will be doing alone can somebody send the pdf file for Sama veda tharpanam

First Meaning: - 

Srila Jiva Gosvami reveals the meaning of each of the sixteen Names in the Hare Krishna Mahaamantra in his Mahaa-mantrartha Dipika as follows: -

hare Krishna hare Krishna Krishna Krishna hare hare

hare Raama hare Raama Raama Raama hare hare

(1-Hare)

Krishna steals the minds of everyone, yet Radha steals even His mind by Her divine expertise. Thus She is known as Haraa.

(2-Krishna)

He forcibly attracts Sri Radha with the sweet sound of His flute, therefore that Lord of all enchanting qualities is known as Krishna.

(3-Hare)

It has been heard that during the rasa-lila, doe-eyed Radha was stolen away by Krishna to be alone with Him in a secret forest bower. She is therefore known as Haraa.

(4-Krishna)

When Krishna sports with Radha, Her golden hue takes on the dark complexion of Krishna's skin. He is thus known as Krishna.

(5-Krishna)

In order to please Sri Radha, Krishna manifested the most wonderful lake (Syama-kunda) in Vrndavana. He then called all the holy rivers to fill it. He is thus known as Krishna.

 (6-Krishna)

By Her unsurpassed love, Radha charms He who performs wonderful lilas on the banks of the Yamuna. Therefore, those who are sober know Him as Krishna.

(7-Hare)

While in Gokula, Sri Hari (Krishna) killed the demon known as Aristasura. During that time, Radha cried out to Him with great feeling and by doing so, She stole His mind. She is thus known as Haraa.

(8-Hare) 

Filled with ecstatic love, Radha sometimes sings the glories of Hari’s exploits quietly and sometimes She sings them aloud. Those who are expert in the secrets of divine sentiments call Her Haraa.

(9-Hare)

Due to the intense love of Sri Radha, Sri Hari becomes so captivated that His flute falls from His hand. With the desire to enjoy in the forest bowers with Krishna, Radha steals His flute. That goddess is thus famous as Haraa.

(10-Raama)

Krishna, who is expert at embracing, sports with Radha in the forest groves or in the caves of Govardhana. Thus He is known as Raama.

(11-Hare) 

That most merciful Radha destroys the miseries of Her devotees and gives them great happiness every day. Therefore that goddess is known as Haraa.

(12-Raama)

The minds of the devotees are continuously drowned in an ocean of supreme joy by seeing the beautiful dark form of Krishna. Therefore He is known by the Name Raama.

(13-Raama)

Radharani is known as Raama because She enjoys loving pastimes with Acyuta (Krishna) in a secret forest pavilion. Since He is always by Her side, He is known as Raama.

(14-Raama)

When the residents of Gokula were crying due to fear of the forest fire, Krishna immediately swallowed it and gave His devotees great joy. In this way, He is known as Raama.

(15-Hare)

Sri Krishna went to Mathurapuri in order to destroy the demons. However, due to being captivated by the love of Radha, He later returned. Therefore She is known as Haraa.

(16-Hare)

When the son of Maharaja Nanda returned to Vraja, He took away the suffering of all the Vrajavasis. By His wonderful exploits, He steals the heart of Sri Radha. Thus He is known as Hari.

Second Meaning: -

There are three Holy Names that make up the Maha-Mantra, Hare, Krishna, and Rama.

1.  'Hare' is a powerful word that directly addresses the energy of the Lord

2.  'Krishna' is the Name of the Supreme Personality of Godhead.  Krishna is the Possessor of every quality in and out of the universe. He also possesses these qualities in an unlimited quantity.

3.  'Rama' means the reservoir of pleasure.

By chanting this Maha-Mantra and doing service to Krishna, anyone can be linked to this reservoir and get unlimited happiness.

While engaged in nama-sankirtana one should chant with deep feeling, full faith, firm determination, and the realization that Radha-Syamasundara are personally present in the maha-manlra with all of their transcendental beauty, qualities, and pastimes. Such performance of nama-sankirtana will surely bring the desired result of Krishna-prema

"For the soul there is neither birth nor death at any time. He has not come into being, does not come into being, and will not come into being. He is unborn, eternal, ever-existing and primeval. He is not slain when the body is slain." (Bhagavad Gita 2.20)

"The soul can never be cut to pieces by any weapon, nor burned by fire, nor moistened by water, nor withered by the wind.(Bhagavad Gita 2.23)

"Water is eternal, though through steam appearing not. Even becoming unseen the steam after attaining cold can become again rain. The dead stones, the sulfur, can not be killed as they are in cold natures, making them undestructable by the help of water as cold water is sustainable. The sun is seen.. Not the dark stones, but water in darkness is seen. In darkness nothing is seen, if you were to see only darkness you would see nothing.. That is the answer to the great colour question of american science but not only, it is the answer of what the soul is. "Some understand the soul, others do not understand it at all." - Krishna. That is why it is so difficult. Cause it is poison of insanity!

So.. It is the attachment of the demoniac souls fruits of his labour that has not allowed us into elimination from the degraded existence of the Father of the Universe and that only. I speak only through the law of karma, I speak only through the law from what I have received as suffering." - hoLKaPoLka

Or, would some kind soul please let me know where I could find an authentic shila for pooja?

Thanks and regards

Yogi ParamAnanda

I have come across many questions by some Anti Vaishnavites on internet who refute lord krishna's supremacy . I am not against lord shiva but specific answers of questions below are necessary of to protect the new devotees from getting confused or bewildered.

Some of the questions are as follows -

1. Was Shiva sahasranam inserted later into Mahabharat ? Was it an attempt by shaivites to reduce the importance of lord krishna ?

2. Secondly, how can Bhishma declare lord krishna & shiva as supreme at the same time ? Means, there is some interpolation in Mahabharat also ?

3.Thirdly, story that lord krishna did taapas & obtained boon from lord shiva in harivamsa.. I feel that this may also have been interpolated into Mahabharat. Pls shed some light on this.

4. Padma Puran which is considered as a Satvik Purana consists of Shiv Gita which mentions Lord shiva to be supreme. In shiv Gita, lord shiva claims his supremacy on lord Rama. How is it possible that one purana can declare two Gods as supreme ?

5. Why did lord krishna asked Arjun to pray upon lord shiva to get weapons & pray to shakti before starting kaurav-pandav war ?

6. We have heard about the pre vedic images of lord shiva found during excavation & phallus worship. But we have not found any thing of such period in excavations on lord vishnu. So , was lord vishnu's worship not popular or prevalent?

7. Somewhere,on internet, i found written that lord krishna had forgotten gita when Arjun asked him to repeat again later and when he spoke Gita during war , lord krishna was in connection with supreme brahman. So, is not lord krishna or vishnu supreme brahman but someone else?

8. Secondly,on some internet blog, i found that lord krishna preached Anu Gita to uddhav but there are many differences in that compared to Bhagwat Gita & it is not in synch with Bhagwat Gita.

9. Some renowned people in kailyuga do not believe on bhagwat Gita & claim that such large text could not be spoken in such a small time during war. It will take many hours to speak it. Therefore, gita might have been just an imagination of vyas.

10. What is Nar- Narayan concept ? Were lord krishna & Arjun Nar & Narayan sages in their past lives ? Did they obtained any boon from lord shiva for invincibility ? Why should lord krishna or Narayan pray in his past incarnations to lord shiva ?

11. Did lord Narayan gave boon to lord shiva that he will pray to lord shiva in his incarnations ?

12. Did lord vishnu's head severed off in his Haygriv incarnation ? Was severing off his head his lila ? Did he retained his original form later after severing off his head ?

Pls reply with " To the point & specific answers "

Hare Krishna

Note to Anti Vaishnavites : Kindly don't take advantage & PLEASE don't post your comments on this thread.

In bhagavat mahatmaya extracted from padma purana and in second chapter we find that sayujyata is the highest.

In second adhya of bhavatam mahatmya

Narada muni says:

सत्यदित्रीयुगे बोधवैरग्यी मुक्तीसाधकी

कली तु केवला भक्तिर्ब्रम्हसायुज्यकरीनी ।।

Meaning =

In satya dvapar and treta yuga there were knowledge and detachment to attain liberation but in kaliyuga only bhakti(devotion) can attain bramhasayujya mukti.

This proves that goal of bhakti is sayujya mukti.

So ultimately out of four liberation sayujya mukti (oneness with lord krishna) is the highest.

Devotion of lord krishna in oneness with him is the highest.cuz it can attain highest bliss bramhan.

ॐ हरी ।।

Hare krishna

After reading this nothing remains to understan what is " sanatana dharma " ( now globally called as hinduism).

Hindū Dharma or Hinduism (Sanskrit: हिन्दू धर्म, is often referred by its practitioners as Sanātana Dharma, सनातन धर्म; Vaidika Dharma, वैदिक धर्म; or Vedic Tradition) is the spiritual, philosophical, scientific and cultural system that originated in Bharatavarsha (the Indian subcontinent), that is based on the Vedas, and it is the oldest of all living religious traditions still practiced today. A Hindu, as per definition, is an adherent of the spiritual practices, yoga, philosophies and scriptures of Hindu Dharma.

Om or AUM — The Symbol of the Supreme Sound

The Hindu tradition is solely responsible for the creation of such original concepts and practices as Yoga, Ayurveda, Vastu, Jyotish, yagna, Puja, Tantra, Vedanta, Karma, Chakras, Brahman atma.

What Is Hindu Dharma (or Hinduism)?

Hinduism is a modern term, but it represents the ancient most living thought and culture of the world. The concept of 'Hindu-ism' (categorically termed 'Hinduism' in the narrow sense 'religion') being a single monolithic religion is recent, dating back only to the 19th century. Many scholars liken Hinduism to a family of religions, with all affiliated members bearing a family resemblance. The Hindu tradition consists of several schools of thought. Thus any definition of Hinduism is somewhat arbitrary and requires qualification. One such definition is "the followers of Vaidika Dharma," or those who follow the religious teachings outlined in the Vedas and their corollaries.

This difficulty arises from its universal world-view as it has concerned itself largely with the human situation rather than the Hindu situation. Instead of basing its identity on separating Hindu from non-Hindu or believer from non-believer, Hinduism has sought to recognize principles and practices that would lead any individual to become a better human being and understand and live in harmony with dharma.

Thus Hinduism is rightly called a dharma that was evolved by the great rishi (sages and seers) of ancient India. It emphasizes the dharma (right way of living) rather than a set of doctrines, and thus embraces diverse thoughts and practices. Hinduism has been called the "cradle of spirituality" and "the mother of all religions," partly because it has influenced virtually every major religion.

Hinduism is much more than an esoteric practice. For the millions of people who practice this religion, it is a way of life that encompasses all aspects of life including family, social life, sciences, politics, business, art, and health behaviors. The sacred scriptures contain instructions on these aspects of life and have a strong influence on art and drama. While the ascetic practices of yoga are a well-known aspect of Hinduism, family life is also considered a sacred duty.

The Hindu Dharma or Sanatana Dharma has its origins in such remote past that it cannot be traced to any one individual. It is the only religion, that is not founded in a single historic event or prophet, but which itself precedes recorded history. Some scholars view that Hinduism must have existed even in circa 10,000 B.C. and that the earliest of the Hindu scriptures – the Rigveda — was composed well before 6,500 B.C. Yet, in spite of the fact that it first evolved more than 5,000 years ago, Hinduism is also very much a living tradition.

The word 'Hindu' has its origin in Sanskrit literature. In the Rigveda, Bharat is referred to as the country of 'Sapta Sindhu', i.e. the country of seven great rivers. The word 'Sindhu' refers to rivers and sea and not merely to the specific river called 'Sindhu'. In Vedic Sanskrit, according to ancient dictionaries, 'sa' was pronounced as 'ha'. Thus 'Sapta Sindhu' was pronounced as 'Hapta Hindu'. This is how the word 'Hindu' came in to being.

The term was used for those who lived in Bharatavarsha (the Indian subcontinent) on or beyond the "Sindhu". Since the end of the 18th century

the word has been used as an umbrella term for most of the religious, spiritual, and philosophical traditions of the sub-continent, that includes other sampradaya (spiritual lineages) of Sikhism, Buddhism, and Jainism. It generally denotes the religious, philosophical, scientific and cultural traditions native to India.

Hindus themselves prefer to use the Sanskrit term sanātana dharma for their religious tradition. Sanātana Dharma means eternal and universal law or principle that governs everyone irrespective of culture, race, religion, belief and practices. These truths regarding the universal principle were divinely revealed to ancient rishis (sages). For many eons they were passed down orally and only later written down, apparently around the start of the Kali Yuga when people's memories began to deteriorate.

The thought of dharma generates deep confidence in the Hindu mind in cosmic justice.

The distinction of dharma from the Western sense of religion is crucial to understanding Hindu religious identity. To the extent that Hinduism carries with it the Western meaning of being a 'religion' the words distort Indian reality. In the West a religion is understood to be conclusive — that is, it is the one and only true religion. Second, a religion is generally exclusionary — that is, those who do not follow it are excluded from salvation. Finally, a religion is separative — that is, to belong to it, one must not belong to another. Dharma, however, does not necessarily imply any of these.

The word sanātana, meaning immemorial as well as eternal, emphasized the unbroken continuity of the Hindu tradition. Sanatana Dharma comprises of spiritual laws which govern the human existence. Sanatana Dharma is to human life what natural laws are to the physical phenomena. Just as the phenomena of gravitation existed before it was discovered, the spiritual laws of life are eternal laws which existed before they were discovered by the ancient rishi (sages) for the present age during the Vedic period. Sanatana Dharma declares that something cannot come out of nothing and, therefore, the universe itself is the manifestation of the Divine being.

The Hindu tradition encourages Hindus to seek spiritual and moral Truth wherever it might be found, while acknowledging that no creed can contain such Truth in its fullness and that each individual must realize this Truth through his or her own systematic effort. Our experience, our reason, and our dialogs with others — especially with enlightened individuals — provide various means of testing our understanding of spiritual and moral truth. And Hindu scripture, based on the insights of Hindu sages and seers, serves primarily as a guidebook. But ultimately truth comes to us through direct consciousness of the divine or the ultimate reality. Hindus refer to it by many names, but the most common name is Brahman ( krishna) which is relatively different in meaning and understanding from the conventional word "God".

Concepts and Teachings

The best approach to understand Hinduism is through its teachings. Hinduism rests on the spiritual bedrock of the Vedas, hence Veda Dharma, and their mystic issue, the Upanishads, as well as the teachings of many great Hindu rishi and gurus (sages and seers) through the ages.

Hindu Dharma recognizes that everyone is different and has a unique intellectual and spiritual outlook. Therefore, it allows people to develop and grow at their own pace by making different margas (spiritual paths) available to them. It allows various schools of thought under its broad principles. It also allows for freedom of worship so that individuals may be guided by their own spiritual experiences.

Within Hinduism there are various schools of thought, which Hindu scholars have systematized in different ways. All of these schools have enriched Hinduism with their individual emphases: Nyāya on rigorous logic, Vaiseshika on atoms and the structure of matter, Sānkhya on numbers and categories, Yoga on meditation techniques, Mīmāmsā on the analysis of sacred texts, and Vedānta on the nature and experience of spirituality. Their teachings are usually summarized in texts called sūtras or aphorisms. These sūtras can be memorized easily and recited as a means of gaining spiritual focus.

1. Brahman: The Ultimate Reality

Various schools have contributed to Hindu thought, each school with a different emphasis. The school known as Vedānta has been the standard form of intellectual Hinduism. According to Vedānta, the highest aim of existence is the realization of the identity or union of the individual’s ātman (Innermost Self) with the Ultimate Reality. Although Vedānta states that this ultimate reality is beyond name, the word Brahman is used to refer to it. The word comes from the Sanskrit verb root brh, meaning "to grow". Etymologically, the term means brhati ("that which grows") and brhmayati ("which causes to grow").

Brahman, as understood by the scriptures of Hinduism, as well as by the acharyas (advocate or masters) of the Vedanta school, is a very specific conception of the Absolute. Brahman is formless, infinite and eternal. For that matter, Brahman is neither nether male nor female, It is beyond space and time, It is changeless and It is the source of consciousness and transcends all empirically discernable categories, limitations and dualities. Brahman cannot exist, as it is the existence Itself. Brahman is all knowing and it is knowledge Itself.

One can say that Brahman Itself constitutes the essential building material of all reality, being the antecedent primeval ontological substance from whence all things proceed. There is no ex nihilo creation in Hinduism. Brahman does not create from nothing, but from the reality of Its own being. Thus Brahman is, in Aristotelian terms, both the Material Cause as well as the Efficient Cause of creation.

All reality has its source in Brahman. All reality has its grounding sustenance in Brahman. It is in Brahman that all reality has its ultimate repose. Hinduism, specifically, is consciously and exclusively aiming toward this reality termed Brahman.( some calls it lord vishnu parabramhan)

2. Aspects of Brahman

Despite having the abstract concept of Brahman, Hindus worship the Saguna Brahman in his personal forms every day. Brahman, as Nirguna, has no attributes (is formless and unmanifested), whereas as Saguna (or Iswara) is manifested and with attributes. Saguna Brahman is also called Ishvara.

Whether nirguna or saguna, Brahman represents the sat (Ultimate Reality), sit (Ultimate Consciousness), and ānanda (Ultimate Bliss).

Saguna Brahman — that is, Brahman with attributes — generally takes the form of one of Trimurti (three main Hindu deities): Brahmā, Vishnu, or Shiva (Maheshwara). These personified forms of Brahman correspond to three stages in the cycle of the universe.

Brahmā corresponds to the creative spirit from which the universe arises.

Vishnu corresponds to the force of order that sustains the universe.

Shiva corresponds to the force that brings a cycle to an end — destruction acting as a prelude to transformation, leaving pure consciousness from which the universe is reborn after destruction.

Other forms of Ishvara widely worshiped by Hindus are Shakti, the female aspect of divinity, and Ganesha, the elephant-headed deity associated with the removal of obstacles.

Brahman also may choose to take birth in a knowable form, or avatara (incarnation), to uphold dharma and restore balance to the world. Krishna, a well-known avatara of Vishnu ( some schools call him svayam bhagavan), appears at times to save the world. Rāma, another well-known avatara of Vishnu, is the subject of the Hindu epic Rāmāyana (Way of Rāma).

The majority of Hindus choose a personal deity, a saguna form of Brahman with whom they can feel a direct personal connection. Devotion to this deity can take a number of forms, including prayer, ceremonial worship, chanting of the deity’s name, and pilgrimage to sites sacred to the deity.

Ishvara: The Personal Aspect of God

When Brahman is viewed as the supreme personal being (rather than as the infinite principle) Brahman is called Ishvara ("The Lord";), bhagavan ("The Auspicious One";), or Parameshwara ("The Supreme Lord"). Ishvara thus refers to the personal aspect of Brahman in general; it is not specific to a particular deity. Ishvara transcends gender, yet can be looked upon as father, mother, friend, child, or even as sweetheart. Some schools of Hindu philosophy do not believe in Ishvara, while others interpret Ishvara in different ways. Some schools do not distinguish between Ishvara and Brahman. The dvaita-advaita school holds that Ishvara is not incorporeal, but is infinite and a personal being.

According to Bhagavata Purana, absolute Brahman can be realized in three ways.

Brahman it self ( the absolute reality)

Paramatma (union of all individual souls)

Bhagavan (as a personal God)

In hinduism lord krishna is called as bramhan (absolute reality) . Krshna holds his famous murali flute, by which he makes such enchanting music as to awaken the atman (Innermost Self) from worldliness to Godliness. The flute also symbolizes the true devotee, who is so "empty" and "hollowed out" of egotism as to be a perfectly clear instrument for the Divine to manifest goodness and beauty within the world-dream.

Devatās: The Celestial Beings

The Hindu scriptures also speak about many celestial entities, called devas ("The shining ones", also called devatās). The word devas may be translated into English as Gods, Deities, Celestial Spirits or Angels. The feminine of deva is devī.

The Vedas and Purānas depict traditional stories about individual devas. The latter lauds the Trimurti of Mahādevas ("Great Gods"), which are the three aspects of God, Brahmā, Vishnu and Shiva. Numerous other devas have been worshiped throughout Hinduism's history. The devas are an integral part of Hindu culture and are depicted in art, architecture and through icons. In their personal religious practices, Hindus worship primarily one or another of these deities, known as their iṣṭa devatā, or chosen ideal. The particular form of God worshiped as one's chosen ideal is a matter of individual preference and needs, influenced by regional and family traditions.

3. Ātman: The Innermost Self

We as individuals are also a part of this changing universe. Our bodies are constantly undergoing change, while our minds, formed of thoughts and feelings, are also in a state of flux. According to Vedānta, however, our self consists of more than mind and body. At its core lies the unchanging ātman, our innermost, transcendental Self, as opposed to the material self (our body, thoughts, and feelings) that is part of the universe. The ātman is our True Self. But we lose sight of it because of our passionate involvement with our material self and its search for happiness in this universe. The universe can never provide perfect and permanent happiness, however, because it, like our material self, is in a state of constant flux. We attain true happiness only through an awareness of our ātman and the discovery of its true relationship with Brahman.

By achieving awareness of ātman and its unity with Brahman, we attain not only happiness, but also moksha, or liberation. But liberation from what? At one level, the liberation is from unhappiness, but the answer provided by Vedānta Hinduism goes deeper: Moksha is liberation from a chain of lives called samsāra.

4. Samsāra: The Chain of Lives

Samsāra — the chain of births and deaths

We normally think of ourselves as coming into being when we are born of our parents and as perishing when we die. According to Hinduism, however, this current life is merely one link in a chain of lives that extends far into the past and projects far into the future. The point of origin of this chain cannot be determined. The process of our involvement in the universe—the chain of births and deaths—is called samsāra.

Samsāra is caused by a lack of knowledge of ātman (our Innermost Self) and our resultant desire for fulfillment outside ourselves. We continue to embody ourselves, or be reborn, in this infinite and eternal universe as a result of these unfulfilled desires. The chain of births lets us resume the pursuit. The law that governs samsāra is called karma. Each birth and death we undergo is determined by the balance sheet of our karma—that is, in accordance with the actions performed and the dispositions acquired in the past.

This cycle of action, reaction, birth, death, and rebirth is a continuum called samsara. The Bhagavad Gita states that:

As a person puts on new clothes and discards old and torn clothes,

similarly an embodied ātman (our Innermost Self) enters new material bodies,

leaving the old bodies.

— Bhagavad Gita (B.G. 2:22)

5. Karma: Action and Its Consequences

Karma is a crucial Hindu concept. According to the doctrine of karma, our present condition in life is the consequence of the actions of our previous lives. The choices we have made in the past directly affect our condition in this life, and the choices we make today and thereafter will have consequences for our future lives in samsāra. An understanding of this interconnection, according to Hindu teachings, can lead an individual toward right choices, deeds, thoughts, and desires, without the need for an external set of commandments.

The principle of karma provides the basic framework for Hindu ethics. The word karma is sometimes translated into English as “destiny,” but karma does not imply the absence of free will or freedom of action that destiny does. Under the doctrine of karma, the ability to make choices remains with the individual.

We are subject to the “law” of karma just as our physical movements on earth are subject to the law of gravitation. But just as the law of gravitation does not take away our freedom to move about, the doctrine of karma does not leave us unfree to act. It merely describes the moral law under which we function, just as the law of gravitation is a physical law governing our being.

When we cause pain or injury, we add to the karmic debt we carry into our future lives. When we give to others in a genuine way, we lighten our karmic load. In the Bhagavad-Gītā, an important Hindu text, Krishna states that the best way to be free of debt is by selfless action, or by dedicating every action as an offering to Krishna himself. In addition, human beings can purify themselves of karmic debt through different yogas (disciplines), kriyās (purification processes), and bhakti (devotions).

Purusharthas

6. Purusharthas: Stages or Goals of Life

Classical Hindu thought accepts two main life-long dharmas: Grihastha Dharma and Sannyasin Dharma.

The Grihastha Dharma recognize four goals as noble; these are known as the puruṣhārthas, and they are:

1. kama: Sensual pleasure and enjoyment

2. artha: Worldly prosperity and success

3. dharma: Following the laws and rule that an individual lives under

4. moksha: Liberation from the cycle of samsara

Among these, dharma and moksha play a special role: dharma must dominate an individual's pursuit of kama and artha while seeing moksha, at the horizon.

The Sannyasin Dharma recognizes, but renounces kāma, artha and dharma, focusing entirely on moksha. As described below, the Grihasthi eventually enters this dharma as an eventual stage of life. However, some enter this stage immediately from whichever stage they may be in.

7. Moksha: Liberation from Samsara

Moksha (Freedom or Liberation) from the cycle of birth and death is the ultimate goal of Hindu religious life. Moksha is called Mukti (freedom) by yogis.

The atman (Innermost Self), in its liberated state, possesses divine qualities such as purity, omnipresence and omnipotence, and is beyond limitations. Within the individual, however, the atman is involved in the working of samsara (the cycle of birth and death in the phenomenal world), thereby subjecting itself to bondage by Law of Karma. Moksha is attainted when the individual becomes liberated from the cycle of birth and death and attains eventual union with the Brahman (Supreme Being).

This union can be achieved through gyana or jnana (True Knowledge), bhakti (devotion), or karma (right work). Purity, self-control, truthfulness, non-violence, and compassion toward all forms of life are the necessary pre-requisites for any spiritual path in Hindu dharma. The Hindu dharma emphasizes the importance of a satguru (True Guru or Spiritual Master) for the attainment of True Knowledge of the atman and Brahman.

Darshanas: Schools of Thought

As Hinduism developed, it did not reject its parent traditions, but modified and assimilated them into newer schools of thought. For example, the ancient Vedic notion of sacrifice, and the later philosophies of Sankhya and Yoga, have all been assimilated into the more recent school of Vedanta. Even the more sectarian sampradaya do not entirely reject other doctrines, but claim that they demonstrate a less complete understanding.

Despite a relatively inclusive approach, Hinduism has rejected those doctrines that do not accept its scriptural authority. Most notably these include Jainism, Buddhism, and the hedonistic philosophy of Charvaka. They are therefore called nastika, differentiating them from the accepted schools termed astika. There are six main astika systems, which are called darshanas (ways of seeing). The various groups and sub-groups within Hinduism usually subscribe to one or more of the six darshanas.

The Six Darshanas

The six darshanas are grouped as three pairs of "sisters." Each pair consists of one darshan dealing with theory and the other explaining the corresponding practice and methodology. For example, Sankhya forms the doctrinal basis for the discipline of yoga. Each pair is further explored in this section.

Some groups consider these schools to be hierarchical, with Vedanta the culmination of Vedic philosophy. This is somewhat supported by the fact that Vedanta means "the end of the Vedas" or, less literally, "the ultimate conclusion of knowledge." Certainly, Vedanta today represents the more theologically developed strands of Hinduism, and forms the basis for many modern theistic traditions.Darshan Teacher Teachings

Vaisheshika Kanada Physics, especially atomic theory

Nyaya Gautama Logic and epistemology

Sankhya Kapila Muni Physics and metaphysics

Yoga Patanjali Sadhana (spiritual practices)

Mimamsa Jaimini Hermeneutics and ritual

Vedanta Vyasa Metaphysics

Sastras: Scriptures

The Hindu tradition maintains that the ultimate reality lies beyond all scriptures, however, it is equally convinced that the scriptures help people orient their minds and lives towards Brahman. This attitude has given rise to a body of sacred literature so vast that by one calculation it would take 70 lifetimes of devoted study to read all of it. The earliest source of knowledge of Hinduism are Vedas and the Upanishads. These are the ancient most monuments of Hindu culture and tradition. They form the rock foundations of the magnificent edifice of Hinduism, and also of its offshoots and extensions like Buddhism and Jainism. The Vedas are a whole body of literature and their parts represent successive stages in the evolution of Hinduism.

Shruti and Smriti: Classification of Scriptures

Hindu scriptures can be classified into two types: shruti and smriti. Shruti, meaning “heard,” may be thought of as revelation or eternal truth, whereas smriti, meaning “remembered,” is comparable to tradition. By distinguishing that which is eternally true from that which holds true for a specific time and culture, the categories of shruti and smriti enable Hindus to reform outdated practices while remaining faithful to Hinduism’s essence. Where there is a conflict between the two, shruti takes precedence over smriti.

The Vedas are the recordings of sages to whom the mantras were revealed. They proclaim the transcendental Truth, which is not changed by time or place.

1. Shruti

According to Vedānta, shruti is revelation without a revealer. Because in Hinduism the universe is without beginning or end, the Vedas appear along with creation at the beginning of each cycle of time. Then Brahmā, who presides over the re-manifestation of the universe, recites the Vedas and sages hear them anew. These divinely heard scriptures are then transmitted orally from master to disciple.

The Vedas is regarded as shruti because they are divinely “heard” by the Ṛṣis (sages) at the beginning of a cycle; and also because they are transmitted orally from master to disciple thus once again justifying the meaning of shruti as audition. They are thought of as the laws of the spiritual world, which would still exist even if they were not revealed to the sages.

The Upanishads focus on spiritual insight and philosophy whereas the Vedas focus on rituals. These texts constitute a major portion of the Jnāna Kānda, and contain much of the Vedas' philosophical teachings. The Upanishads discuss Brahman and reincarnation. While the Vedas are not read by most lay Hindus, they are yet revered as the eternal knowledge whose sacred sounds help bring spiritual and material benefits. Theologically, they take precedence over the Smriti.

2. Smriti

The word smriti is applied to a vast category of literature in Hinduism. Unlike shruti, Sanskrit scripture without an author, smriti is considered to have an author and may even be written in one of the regional languages of India.

The most notable of the smritis are the Itihāsa, which consist of the Mahābhārata and the Rāmāyaṇa. Bhagavad Gītā is an integral part of the epic Mahabharata and one of the most popular sacred texts of Hinduism. The Bhagavad Gītā is described as the essence of the Vedas.

Also widely known are the Purāṇas, which illustrate Vedic ideas through vivid narratives dealing with deities, and their interactions with humans. Other key texts are the Devī Mahātmya, the Yoga Sūtras, the Tantras as well as the Mahanirvāṇa Tantra, Tirumantiram and Shiva Sutras. Another important set of scriptures with a more sectarian nature are the Hindu Āgamas, which dedicate to rituals and worship associated with Vishnu, Shiva and Devī.

Principal Scriptures

1. The Vedas

There are four Vedas (called Rik-, Sāma- Yajus- and Atharva-). The Rigveda is the first and the most important Veda. Each Veda is divided into four parts: the primary one, the Veda proper, being the Saṃhitā, which contains sacred mantras in verse. The other three parts form a three-tier ensemble of commentaries, usually in prose, which are historically believed to be slightly later in age than the Saṃhitā. These are: the Brāhmaṇas, Āraṇyakas, and the Upanishads. The first two parts are called the Karmakāṇḍa (the ritualistic portion), while the last two form the Jñānakāṇḍa (the knowledge portion).

The four Vedas constitute the most important body of sacred Hindu literature, at least in theory. Other sacred literature, especially the Hindu epics, may be more popular with readers, but the Vedas, written in the ancient Sanskrit language, are the oldest and most respected scriptures. They are separately titled the Rigveda, Yajurveda, Sāmaveda, and atharvaveda, and collectively referred to as the Veda.

1100-year-old Siva temple in Indonesia

2. Upanishads

The Upanishads or the Vedanta, which mark the culmination of the abstract speculation and contain the riches philosophical and religious teachings, are mostly parts of the Aranyakas or the Forest Treatises. Many Aranyakas are now lost, and only the Upanishadic portions of these profoundly philosophical books have escaped the erosion and ravages of time. There are many Upanishads, but the principal ones are sixteen or so in number. This whole literature contains deep spiritual truths and philosophy. The central teaching of the Upanishads underline the identity of the Supreme Soul and the individual Soul.

3. Purānas

Purāna means "old". The Purānas are the later sacred literature of the Hindus. The Puranas are stories which expound the Vedic conclusions. There are many Purānas, but there are 18 major Purānas, and they can be classified according to which of the three Gods of the Hindu trinity they focus on—Brahmā, Vishnu, or Shiva. . Six Purānas deal with Lord Vishnu, six address Lord Siva and six deal with Lord Brahma. They are usually in question and answer form. There are also Upa (additional) Purānas. The Purānas establish the meaning of the Vedas, as they are the natural commentaries on the Vedas. The most famous of these is the Bhāgavata Purāna, which deals with the life of Krishna, an avatar of Vishnu.

4. Rāmāyana

The Rāmāyaṇa consists of 24,000 verses in seven cantos (kāṇḍas) and tells the describes the life of Prince Rāma, an incarnation of Vishnu. Rāma and his wife Sītā embody virtue and righteousness, and their lives demonstrate dharma in various spheres of activity. Their life stories contain lessons for Hindus on ideal behavior in various roles, such as son, brother, wife, king, and married couple. Rāma’s reign ushers in a golden age, and the expression Rāma-rajya (rule of Rāma) describes the best of times in which the divine presence rules on Earth.

5. Mahābhārata

The discourse on the Bhagavad Gita begins before the start of the climactic battle at Kurukshetra.

The Mahābhārata, is consists of more than 74,000 verses, long prose passages, and some 1.8 million words in total, is the longest epic poem in the world. It is the foremost source concerning classical Indian civilization and Hindu ideals. It traces the descendants of two sets of cousins, the Kauravas and the Pāndavas, whose disputes eventually lead to the Mahābhārata war. Krishna, an avatar of Vishnu, is central to the story. Like the Rāmāyana, the Mahābhārata addresses many questions related to dharma and the actions of individuals and society. These discourses have provided inspiration for Hindus in many areas of life.

6. Bhagavad-Gītā

The Bhagavad Gītā is comprised of 700 verses from the Mahabharata, functions virtually as a text on its own in Hinduism. The Bhagavad Gītā is revered as sacred by the majority of Hindu traditions. In general speech it is commonly referred to as The Gita. The content of the text is a conversation betweenKrishna and Arjuna taking place on the battlefield of Kurukshetra just prior to the start of a climactic war. Responding to Arjuna's confusion and moral dilemma, Krishna explains to Arjuna his duties as a famous warrior and Prince and elaborates on a number of different Yogas and Vedanta, with examples and analogies. This has led to the Gita often being described as a concise guide to Hindu philosophy and also as a practical, self-contained guide to life. During the discourse, Krishna reveals his identity as the bhagavan (Supreme Being), blessing Arjuna with an awe-inspiring glimpse of His divine absolute form.

Sadhana: Spiritual Practices

Hindu spiritual practices generally involve seeking awareness of God and sometimes also seeking blessings from Devas. Therefore, Hinduism has developed numerous practices meant to help one think of divinity in the midst of everyday life. Hindus can engage in pūjā (worship or veneration), either at home or at a temple. At home, Hindus often create a shrine with icons dedicated to the individual's chosen form(s) of God. Temples are usually dedicated to a primary deity along with associated subordinate deities though some commemorate multiple deities. Visiting temples is not obligatory. In fact, many visit temples only during religious festivals. Hindus perform their worship through murtis (icons). The icon serves as a tangible link between the worshiper and God. The image is often considered a manifestation of God, since God is immanent. The Padma Purana states that the mūrti is not to be thought of as mere stone or wood but as a manifest form of the Divinity.

Hinduism has a developed system of symbolism and iconography to represent the sacred in art, architecture, literature and worship. These symbols gain their meaning from the scriptures, mythology, or cultural traditions. The syllable Om (which represents the Parabrahman) and the Swastika sign (which symbolizes auspiciousness) have grown to represent Hinduism itself, while other markings such as tilaka identify a follower of the faith. Hinduism associates many symbols, which include the lotus, chakra and veena, with particular deities.

mantra are invocations, praise and prayers that through their meaning, sound, and chanting style help a devotee focus the mind on holy thoughts or express devotion to God/the deities. Many devotees perform morning ablutions at the bank of a sacred river while chanting the Gayatri Mantra or Mahamrityunjaya mantras. The epic Mahabharata extolls Japa (ritualistic chanting) as the greatest duty in the Kali Yuga (the current age). Many adopt Japa as their primary spiritual practice.

1. Om: Sacred Symbol and Sound

The sacred syllable om or aum functions at many levels. Hindus chant it as a means of meditating on the ultimate reality and connecting with the ātman (Innermost Self) and Brahman. At one level, om possesses a vibrational aspect apart from its conceptual significance. If pronounced correctly, its vibrations resonate through the body and penetrate the ātman. At another level, the three sounds that constitute the syllable—a, u, and m—have been associated with the states of waking, dreaming, and deep sleep, states to which all life can be reduced. Thus, by repeating the syllable the chanter passes through all three states. Other associations of the three sounds are with the three states of the cosmos—manifestation, maintenance, and dissolution—and with the three aspects of Ishvara who preside over these cosmic states: Brahmā, Vishnu, and Shiva. Om thus functions at a practical level as a mantra and at a cosmic level as signifying the trinity.

2. Guru: Teacher

Spiritual authority in Hinduism flows from enlightened sages called gurus. The guru is someone who has attained realization and acts as a guide for other human beings. He or she guides the individual seeker of truth and self-realization to the appropriate deity, practice, or yoga within Hinduism. The disciple’s goal is to transcend the need for a guru through direct experience of the divine and self-awareness. Having a guide is considered critical for traversing the complexities of spiritual practice and self-discovery. The guru thus constitutes an important center of spiritual activity in Hinduism. Numerous Hindu hymns express adoration for the guru.

3. Yoga: Paths to Brahman

How do we proceed if we wish to rise toward Brahman? Hindu thought takes the personality of the seeker as the starting point. It divides human personalities into types dominated by physicality, activity, emotionality, or intellectuality. The composition of our personality intuitively predisposes us to a type of yoga—that is, a path we might follow to achieve union with Brahman. Although many people associate the word yoga with a physical discipline, in its original Hindu meaning, yoga refers to any technique that unites the seeker with the ultimate reality.

Yoga is a system of physical and spiritual techniques for achieving balance and harmony within yourself, the environment, and with others.

Someone who practices yoga is called a yogi. The chief texts dedicated to Yoga are the Bhagavad Gita, the Yoga Sutras, the Hatha Yoga Pradipika and, as their philosophical and historical basis, the Upanishads. Overall, three distinct approaches or margas (paths) are recognized, with marga being synonymous with yoga (paths one can follow to achieve the spiritual goal of life moksha):

Karma Marga or Karma Yoga ("the path of action")

Jñāna Marga or Jnana Yoga ("the path of knowledge")

Bhakti Marga or Bhakti Yoga ("the path of devotion")

Rāja Marga or Raja Yoga ("the royal path ")

An individual may prefer one yoga over others according to his or her inclination and understanding. For instance some followers of the dvaita-advaita school hold that bhakti ("devotion") is the ultimate practical path to achieve spiritual perfection for the majority of people, based on their belief that the earth is currently in the age of Kali Yuga (one of four stages, or epochs, that are part of the Yuga Cycle). Practice of one yoga does not exclude the others. In fact, many schools believe that the different yogas naturally imply, blend into and aid other yogas. For example, the practice of Jnana Yoga, is thought to inevitably lead to pure love (the goal of bhakti yoga), and vice versa. Someone practicing deep meditation (such as in Raja Yoga) must embody the core principles of Karma Yoga, Jnana Yoga and Bhakti Yoga, whether directly or indirectly.

1. Bhakti Yoga

The bhakti traditions emphasize cultivation of love and devotion for God as the path to perfection. Followers of bhakti typically worship God as a divine personal being or avatar, such as Rama or Krishna. Followers of the bhakti path strive to purify their minds and activities through the chanting of God's names (japa), prayer, devotional hymns (bhajan) and treating all living creatures with compassion. Bhakti followers seek to enjoy a loving relationship with God, rather than seek to merge their consciousness with Brahman as the followers of jnana yoga and raja yoga do.

2. Karma Yoga

The followers of karma yoga seek to achieve freedom by acting without attachment to the results of their actions. According to Hinduism, action is inevitable, and has one great disadvantage—any act done with attachment to its fruits generates karmic or psychological bondage. Followers of karma yoga follow the injunction in the Bhagavad Gita:

Without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.

Many followers of karma yoga offer the results of every action to God, thus combining karma yoga with bhakti yoga. However, it is possible for even an atheist to follow karma yoga by remaining mentally detached from the fruits of their actions. Benefits of karma yoga include purification of the heart, freedom from bondage to the ego, humility, and the growing understanding that Brahman is in all people.

3. Raja Yoga

The followers of Raja yoga seek direct experience of spiritual truth through meditation and yoga practices. Raja yoga is based on the Yoga Sutras of acharya-patanjali, which has eight 'limbs' that describe the stages a yogi must pass through to reach the goal of samadhi. The eight limbs begin with yama-niyama (right action) and asana (perfect meditative posture), and continue with control of pranayama (the body's life force). From there, the yogi practices techniques of meditation that take him through the progressive stages of pratyahara (interiorization), dharana (concentration) and dhyana (meditation). The final goal of the raja yogi—and the eighth limb of Patanjali's Sutras—is samadhi, or oneness with Brahman.

4. Jnana Yoga

Jnana yoga is the path of wisdom, or true knowledge, and appeals to people with an intellectual nature. The jnana yogi typically practices the four interrelated means to liberation:

viveka: discrimination between what is real (the immortal Atman, or true self), and unreal (the changing universe)

vairāgya, dispassion for the pleasures of this world.

shad-sampat, the six virtues, which bring about mental control and discipline.

mumukshutva, intense desire for liberation.

These practices lead to the unfoldment of wisdom (intuitive perception), rather than mere intellectual knowledge. Through discrimination and introspection, the jnana yogi eventually realizes the highest truth, that "I am Brahman, the pure, all-pervading Consciousness."

4. Satsanga: Fellowship

A popular form of participation in religious life is the satsanga, which literally means keeping company with sat (truth and goodness). The satsanga may consist of Hindus who gather for discussions of Hindu scripture or of a circle of devotees who have formed around a saintly figure. A sant (saint) in Hindu Dharma is someone who has realized the sat (Truth) and attained recognition from the community for doing so. Other forms of worship that occur at satsangas are chanting or singing, especially devotional songs called bhajans. On religious occasions the chanting the om sound is considered particularly holy.

Rituals and Ceremonies

The vast majority of Hindus engage in Vedic rituals on a daily basis. Most Hindus observe Vedic rituals at home. However, observation of rituals greatly vary among regions, villages, and individuals. Devout Hindus perform daily chores such as worshiping at the dawn after bathing (usually at a family shrine, and typically includes lighting a lamp and offering foodstuffs before the images of deities), recitation from religious scripts, singing devotional hymns, meditation, chanting mantras, reciting scriptures etc. A notable feature in Vedic ritual is the division between purity and pollution. Religious acts presuppose some degree of impurity or defilement for the practitioner, which must be overcome or neutralised before or during ritual procedures. Purification, usually with water, is thus a typical feature of most religious action. Other characteristics include a belief in the efficacy of sacrifice and concept of merit, gained through the performance of charity or good works, that will accumulate over time and reduce sufferings in the next world. yajña (Vedic rites of fire-oblation) are now only occasional practices although they are highly revered in theory. In Hindu wedding and burial ceremonies, however, the yajña and chanting of Vedic mantras are still the norm.

Occasions like birth, marriage, and death involve what are often elaborate sets of religious customs. In Hindu Dharma, life-cycle rituals include Annaprashan (a baby's first intake of solid food), Upanayanam ("sacred thread ceremony" undergone by upper-caste youths), Shraadh (ritual of treating people to feasts in the name of the deceased). For most people in India, the betrothal of the young couple and the exact date and time of the wedding are matters decided by the parents in consultation with astrologers. On death, cremation is considered obligatory for all except sanyasis, hijra, and children under five. Cremation is typically performed by wrapping the corpse in cloth and burning it on a pyre.

Pilgrimage and Festivals

Pilgrimage is not mandatory in Hindu Dharma though many adherents undertake them. Hindus recognise several Indian holy cities, including Allahabad, Haridwar, Varanasi, and Vrindavan. Notable temple cities include Puri, which hosts a major Vaishnava Jagannath temple and Rath Yatra celebration; Tirumala - Tirupati, home to the Tirumala Venkateswara Temple; and Katra, home to the Vaishno Devi temple. The four holy sites Puri, Rameswaram, Dwarka, and Badrinath (or alternatively the Himalayan towns of Badrinath, Kedarnath, Gangotri, and Yamunotri) compose the Char Dham (four abodes) pilgrimage circuit. The Kumbh Mela (the "pitcher festival") is one of the holiest of Hindu pilgrimages that is held every four years; the location is rotated among Allahabad, Haridwar, Nashik, and Ujjain. Another important set of pilgrimages are the Shakti Peethas, where the Mother Goddess is worshipped, the two principal ones being Kalighat and Kamakhya.

Hinduism has many festivals throughout the year. The Hindu calendar usually prescribe their dates. The festivals typically celebrate events from Hindu mythology, often coinciding with seasonal changes. There are festivals which are primarily celebrated by specific sects or in certain regions of the Indian subcontinent. Some widely observed Hindu festivals are Dussera or Durga Puja, Diwali (the festival of lights), Ganesh Chaturthi, Maha Shivaratri, Ram Navami, Krishna Janmastami, Holi.

Society

Hindu Dharma has no central doctrinal authority and many practising Hindus do not claim to belong to any particular denomination. However, academics categorize contemporary Hindu society into four major denominations: vaishnava, saiva, shakta and smarta. The denominations differ primarily in the God worshipped as the Supreme One and in the traditions that accompany worship of that God.

Vaishnavas worship krishna or Vishnu; saivas worship Siva; shaktas worship Shakti (power) personified through a female divinity or Mother Goddess, Devi; while smartas believe in the essential sameness of all deities.

श्री हरी ॐ नमः भगवते वासुदेवाय ।।

hinduism, lord Krishna supreme bramhan itself reveals the secret of four types of liberation and which among them is the highest.

sant eknath exactly explained which is superior liberation and why devotees don't desire any liberation. cuz he was free from three gunas and most imp he was devotee of lord krishna.

( explained by sant eknath, topmost maharashtrian devotee of lord krishna who spread naam sankirtana of krishna in all over the india. he was realised one and from the order of dattatreya avatar of hari he wrote commentry on 11th skanda of bhagavatam most imp canto) with bhagavatam verses.

Lord krishna says: My devotees surely, without mistake come to me only.

(

Those who have some personal aim, some selfish desire in the worship they do for me, have

to remain satisfied with the fruit of their desire which is as a Law given to them by me. But

those who are unselfish reach total unity with me.

I always remove the desires of my devotees by fulfilling them once for all and make them

unselfish and then only I, the Supreme Person take them to my abode.

O Uddhava, it was in this way that fulfilling the sexual desires of Gopis I made them free of

that bondage, the desire which binds everybody, and gave them Sayujjya Liberation.

Without verifying whether I practised debauchery with them or I killed out their very

desires, ignorant people criticize my behaviour and accuse me of adultery.

If my devotees like Salokata Liberation I take them to Vaikuntha. If my devotee wants

Sameepata, I have the pleasure of being their friend.

O Uddhava, as I like you because I want to talk friendly private things, sweet things in my

mind with you, so, similarly I love that devotee to have any time the sweetest dialogue.

If my devotee wants Saroopata, I give him four arms and give him the lotus etc and make his

as beautiful as dark cloud,

I give him crown, ear-rings, waist-band, yellow apparel with golden border, rings around

ankles, Kaustubh gem.

The shape of the body, virtues with their signs, courage, valour, serenity are also given,

which are similar to my ornaments, and he appears just like me in all respects.

If Laxmi, my spouse would look at us both, she would not be able to recognize me

separately. My servants stop in their service because they cannot find out who is the devotee

and who is the Lord -, myself.

The attendant who holds umbrella over my head is also confused if my devotee is with me,

as to who is his Lord and who is the devotee. And the man who uses feathered fan (Chawri)

cannot make out whom he has to serve.

Brahma and other deities come to bow before me but they also cannot identify me and this

devotee.

We cannot know which is the first candle and which is the second candle lit by the flame of

one candle, similarly when the devotee attains SAROOPATA (identical appearance), others

cannot make out me separately.

Just as the image in the mirror being exactly similar to the object in front of it, we feel that

the image is itself the object, Saroopata is such similarity!

(Though the Lord gives this Saroopata to the devotee, he does not give him the Shreevatsa

sign, which is the symbol of the kick of the Brahmin Bhrugu).

The Lord Vishnu says – I have no power to give that imprint of the foot of the Brahmin on

my chest to others. Only Brahmins can do so. If the devotee holds with faith in the heart, the

feet of the Brahmin, he will get the sign by the grace of the Brahmin.

In this Saroopata state, the only difference is “Shreevatsa” imprint. He who has this is the

Lord and the other is the devotee.

Though “Saroopata” state is gained there is still the notion of duality as “This is God and

That is his devotee”.

So as long as this notion remains in the mind of the devotee, the term Saroopata is not yet

fully applicable. So long as the consciousness does not grasp the essential unity, the devotee

does not enjoy the highest bliss, the highest joy.

he wise devotee therefore does not seek only Saroopata. He prays for the final state of

Sayujjyata. I know the details of this extra ordinary state and now I shall tell you about it.

This ecstasy of this state is only known by myself. O Uddhava, I shall tell you!

Though the bodies of the devotee and the God are identical with each other, there is in the

mind of the devotee, a sense of “I am” and “the God is separate from me”. So, wise people

do not give much value to Saroopata”.

My devotees do not touch duality. They become one with me and that is itself the true and

highest worship of Me.

The devotees and the God are one and only one, eternally, ever perfectly united, but those

who create a sense of duality, are really to be considered as without devotion and bound by

Maya.

The categories of devotees are only within the field of Maya and only those who worship

me being united and undivided from me, attain Sayujjyata.

Sayujjyata is for them who feel same sympathy for the king and beggar

He who considers his body as false as our own shadow, seemingly attached to the body, and

is not attached to it, reaches this state.

The shadow is born together with us, and is always with us, but generally, nobody feels

proud and says – ‘This is my shadow’. Similarly, one who is not disturbed by what happens

to his physical body reaches this Sayujjyata.

O Uddhava, please understand that he, faithfully, and devotedly worships me dropping all

his attachments to objects of senses.

This state can be reached only by a person, who does not see I-ness in his body, and You-

ness in any other Being.

O Uddhava, my consciousness and his consciousness are equally vast, and that is why he is

having Sayujjyata.

He has no desire that his body should look like Lord Vishnu. He knows that the body of Lord

Vishnu and his own body are unreal, and, therefore, he does not desire Saroopata.

If we ourselves think about this matter, we realize that any physical body as such is

everywhere unreal. Then where is the scope for similarity of appearance between man and

God? And how will any wise man pray for it?

When this state is achieved, the person does not find any place empty, where Brahman is

not. The definition of Sayujjyata is to see ourselves everywhere in every creature.

Such a person looks at thousands and thousands of figures and bodies by which the world is

filled, but realizes that all this is within him, and he is unbroken, continuous universal

Atman.

One who feels that occupying everything in and out is himself, he is the Atman of all the

living and the non-living in all creatures, finds that this highest state is living with him in his

house.

Only the man, who has the concept that he is singly occupying the entire world without

division can reach this state.

In short, I give my devotees everything that my devotees ask or wish for whatever they want

according to their natural thinking. So, as described, my devotee attains all the four

liberations.

There are other devotees also whom I love, whose power of devotional involvement is such

that they are always indulgent selflessly in my worship.

These great devotees do not care about the three types of devotion, in which the devotee is

in difficulty, or the devotee is inquisitive about Me or the devotee wants to achieve the

human perfections. They simply, without any motive and with great love always worship me.

They do not desire the stages of liberation known as Salokata, Sameepata, Saroopata and

even Sayujjyata but only selflessly worship Me and this is the real devotion.

The effect of worship is very miraculous. By love more love is created towards me and

every moment the joy of love goes on increasing.

Such a devotee, in the ecstasy, gives up his whole life but his trust in me is so great that he

does not care a bit, his mind is never sorry about anything given up in this way.

His confirmed faith makes him think that he himself and Me, as Atman and as God are

permeating in every creature. This faith is never moved, is never spoiled though others may

make efforts to create doubt distrust and disbelief in him.

He is so great in his attitude that all men and women are for him, My living images and he

has so much respect for Me dwelling in all these creatures that he offers salutations most

humbly even to dogs and swine.

These devotees simply discard liberation, freedom at any level in the extreme force of their

emotions for me.

However great the calamity may be, they are not afraid, nor do they request others for any

help because they believe that all these calamities are nothing, faced with the din of the name

of Rama.

Such a devotee calmly continues to recite my name with love even if there is total

catastrophe or the Earth may collapse before his eyes.

When I see such loyal one-pointed love I am won over by him and without considering his

caste or status I run to his home to meet him.

Such devotees have not to go to Vaikuntha. I make their home Vaikuntha itself. Then the

dawn of knowledge arises there and groups of saints begin to gather.

Upanishads make friends with them and Religion comes to stay happily with them. Further

such great devotees like Narada, Sanaka etc have great love for their Lord.

Such devotees loudly proclaim the importance of repeating the name of God, sing about my

fame with great love and as the name of Rama is ruling in their mind the troubles arising out

of pain and pleasure do not remain there.

When there is such devotion, the Atmic bliss runs with love towards them and forgets to

leave their house.

Every blemish which comes and tries to spoil their character actually becomes their virtue.

This is the complete happiness in my devotion.

All the four liberations come to serve them in their life and whatever objects these devotees

use or experience become part of the Sayujjyata, which is their servant.

Though all powers and all pleasures and capacities become their housemaids such devotee

does not turn their attention to them, their whole faith is in the devotion only.

I also love these devotees and whenever such devotee looks I myself become the object of

their sight.

I become the speech of such devotee. I live in and out of his speech in the form of the content

and the meaning of their sentences.

He may play with pebbles. I become the pebbles and I release from bondage of this worldly

life of the man towards whom this devotee looks with grace and kindness.

I shower happiness wherever he glances and I myself uplift and take him to the highest state

that man about whom he intends to do so.

Even if such devotee is faced with slight nuisance I jump to remove that trouble. Not only

this but I release from bondage those people who recite the name of that devotee.

My care about these devotees is like the love of a mother for her little child. I do not hesitate

to do any work to serve them.

As the mother pampers her child I also do so in case of my devotees. I like their love for me

and various offerings in the performances of worship are not so important to me.

I am the body and he is my Atman. I like a devotee who loves me and all the greatness of

devotion reaches its limit in that love.

I love such devotee that I become a fortress to protect him from death.

To protect such devotees from Death and destruction, I guide them towards the path of

realisation of Absolute Brahman and bring them to the state of Unity with me so that they live

in the bliss of the Atman.

please accept, my humble obeisances,

all glories to Srila Prabhupada,

Dear devotees and forum member do you know where to find good prayer for Srimati Tulasi Devi?And padyavali in english pdf ?

Born into a village school master’s family, this individual’s unwavering honesty, hard work and perseverance fetched fame and affluence, rather, they came seeking this man to reward his steadfast abiding by Truth. Everything he involved himself in, flourished, he rose to steady prominence and became a name to reckon with, in business.

And then, life took a 360 degree turn. On Jan 26, 1984, 48 days after He had performed the Kumbabishekam of the Ayyappa Temple He constructed in his Bungalow, He had a vision of Raghavendra Swami pointing out His dead body to Him. In that instant He realised the true nature of His soul. His heart brimmed over with love for the divine, and he renounced worldly life and set out in Quest for the Supreme soul. Mount Kailash (the Abode of Lord Siva), Sabarimala (where Lord Ayyappa is in penance) and the Mahendragiri forests that unlocks divine secrets for those who are destined to receive, and several other pilgrim centres bear with pride the loving footprints of this ardent seeker. At the Behest of Lord Muruga, He returned to his family, settled his two children and wife and then started his full time service to God and Spirituality. He has visited Kailash 12 times, Sabarimala 70 times and travels to Badri/Kedar almost every year.

Understanding that life was a struggle for economically challenged people He established ‘Samratchana’ – the name says it all; this Sanskrit word means ‘Total Protection’ - - and pioneered some projects on the worldly plane to help them through life

The SushilHari Group of Schools - with 6 hi-tech labs, including an astronomy lab with a telescope! - - offers the best of the Culturally Rich East and the Progressive Techniques of the West. Many of the teachers are volunteers with expertise in corporate firms, whose passion to serve has brought them on board in the school. This is the only School that has transcended all boundaries - - the application form does not have a column asking for one’s caste or religion.

Mind Blowing but true - - this school offers fifty lakh merit scholarships per year covering all expenditure for the thirsty-for-education-children, its nominal fees that do not demand any capitation make it affordable to economically downtrodden. So it is with Praveena hospitals that offers free medical service to the rural poor.

His Sree Ramarajya Commune is home to 300 families who live in a truly secular atmosphere, transcending religion, caste, gender and age. All are treated alike, with respect and love, as children of God.

Everything is volunteer service here, and the Prime volunteer, exemplifying how service is to be rendered - - is Siva Shankar Baba. The organisation renders a plethora of services to the rural community, and anyone who attempts to utilise this noble venture. Many financial dilemmas in India arise from expenditure incurred during marriages. Well, Samratchana has a wonderful solution - - marriages can be conducted for free here, the hall is free, electricity and water free; and if one cannot afford, the organisation takes care of all arrangements including the wedding attire. As Baba puts it, ‘Why spend money on a one day function? Use it for your future. If you have in excess, then use it to help others live and thrive’.

On the spiritual plane, Sree Ramarajya Commune hosts a Poorana Brahmam Temple (all manifestations of Vishnu and Siva), Church, Mosque, Buddha Temple, Mahavir Temple, a Vinayaka Temple with a 6 feet Vinayaka and a Durga Temple –. Durga is supposed to be a ferocious Goddess but obviously impacted by the genuineness of Love that Baba shares with all, this 10 ½ feet Durga sports an ‘I am there for you’ smile on her face. And, would you believe it, Vinayaka and Durga have abishekams performed via shower baths, and Durga Temple has three shower panels to fit the towering goddess.

You will melt in the love energizing you from all the statues at Ramarajya, that it takes you by surprise that these are statues. Honestly one place everyone must visit! The shrines are architectural marvels. ‘Cleanliness is Godliness’ is visible in practice here, and only in these Temples can you sit relaxed in the vast space and be in peace with the divinity, unlike other temples where you would stand and seek elbow space.

All festivals of all religions are celebrated at Sree Ramarajya. Every moment is a celebration of life achieved by The Founder’s Love and the Example He sets by His Life as His Message.

Someone who accepts us for what we are and is always there for us, no matter where we are. Distance can never separate us from Him. Because He has seen the world and lived through normal material life, He gives us simple workable solutions on handling life and goes with us every step of life’s way. All we wanted in a friend, and so much more. Amazing how his one glance can infuse such tremendous zeal and confidence to deal with whatever life brings. A smile that illuminates every step of our path making life very easy. When He says ‘I will take care’, we wonder how that is possible, given the complex situations we face everyday, but He actually does take care, so effortlessly, that unless you reflect on how life has changed for the better since meeting Him, you may miss out on understanding what He has done for you.

He is an experience that cannot be described. And He delivers! He is not clad in saffron robes of a sanyasi, but He epitomizes renunciation in the true sense of the word – being with the world and without it.

His child like innocence and his zest for living in every moment, his spontaneous humour strike a chord deep within and our soul responds, emoting to someone who can be Himself without any pretences. This is Siva Shankar Baba.

Ask Him what He can do for us, and he comes up with a remarkable answer ‘I can give you back yourself’!

True, in this battle of life, we strive so hard towards being ourselves, and it is such a relief to know someone who can walk us through it - - our God Friend Siva Shankar Baba. He helps us to understand and become personifications of Bhagavad Gita!

Do you have any more seeds of Tulasi Mata?

I would like her to grace me with her presence.

Many Thanks ,

Vimal -

I'm interesting in reading about Hare Krishna beliefs but I don't know where to start! Can anyone please suggest a book I should read first? Thanks!

I am being blessed with baby boy. Looking for a name. Came across chandramsu. One of the thread says is the name of krishna but when i searched net it was coming in Annapurna mantra. Please someone clarify

Regards

Sri

I have a question:

Is mundane education helpfuul in Bhakti?

Read these worrds:

Lecture on CC Adi-lila 1.14 -- Mayapur, April 7, 1975:

So our only request is that take shelter of Śrī Caitanya Mahāprabhu, chant always śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda, and Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. (devotees chant also) Thank you. So it is not very difficult task. Anyone, just like the children, the boys, two years, three years old, they are also doing the same thing. Where is the difficulty? Young man can perform the same thing; old man can also perform; everyone can perform, it is so nice. So do not forget this principle,

pañca-tattvātmakaṁ kṛṣṇaṁ

bhakta-rūpa-svarūpakam

bhaktāvatāraṁ bhaktākhyaṁ

namāmi bhakta-śaktikam

Bhakta-śakti, everything requires strength, so we can derive strength by chanting Caitanya Mahāprabhu's name, and chanting Hare Kṛṣṇa. You don't require very high education, neither you require to take your birth in very high family. Ahaitukī. Execution of devotional service is independent, completely. It has nothing to do with material condition. Ahaituky apratihatā. No material condition can check. Who can check it? If all the world over they chant Hare Kṛṣṇa, who can check? No government can check, no communist party can check. Go on chanting; that is the principle. So ahaituky apratihatā yenātmā suprasīdati, and you will get individually and collectively Where is he? Haridāsa, he went to Moscow? He has gone (indistinct). He was chanting in Moscow. So people could not understand, they were asking, "What you are doing?I am singing some cinema song." (laughter) He was telling like that. Very clever. (laughter) "I am singing because the Muscovites, they are after Indian culture." So he said that "This is Hare Kṛṣṇa cinema song."

But Srila Prabhupada has said to spiritualize everything. I am in Lecture on CC Adi-lila 1.14 -- Mayapur, April 7, 1975:

So our only request is that take shelter of Śrī Caitanya Mahāprabhu, chant always śrī-kṛṣṇa-caitanya prabhu-nityānanda śrī-advaita gadādhara śrīvāsādi-gaura-bhakta-vṛnda, and Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. (devotees chant also) Thank you. So it is not very difficult task. Anyone, just like the children, the boys, two years, three years old, they are also doing the same thing. Where is the difficulty? Young man can perform the same thing; old man can also perform; everyone can perform, it is so nice. So do not forget this principle,

pañca-tattvātmakaṁ kṛṣṇaṁ

bhakta-rūpa-svarūpakam

bhaktāvatāraṁ bhaktākhyaṁ

namāmi bhakta-śaktikam

Bhakta-śakti, everything requires strength, so we can derive strength by chanting Caitanya Mahāprabhu's name, and chanting Hare Kṛṣṇa. You don't require very high education, neither you require to take your birth in very high family. Ahaitukī. Execution of devotional service is independent, completely. It has nothing to do with material condition. Ahaituky apratihatā. No material condition can check. Who can check it? If all the world over they chant Hare Kṛṣṇa, who can check? No government can check, no communist party can check. Go on chanting; that is the principle. So ahaituky apratihatā yenātmā suprasīdati, and you will get individually and collectively Where is he? Haridāsa, he went to Moscow? He has gone (indistinct). He was chanting in Moscow. So people could not understand, they were asking, "What you are doing?I am singing some cinema song." (laughter) He was telling like that. Very clever. (laughter) "I am singing because the Muscovites, they are after Indian culture." So he said that "This is Hare Kṛṣṇa cinema song."

But Srila Prabhupada has said in many of his books to dovetail everything. Can we spiritualize mundane education? I am in Class XII.

I am frustrated with mundane education. It simply teaches polished sense gratification and not devotional service.

We are not taught to chant names of Lord to please him.

Words from Srila Bhaktisiddhanta Sarasvati Prabhupada:-

1. Life is for the glorification of topics on Hari. If that is stopped, then what need is there to carry on life.
   

We are simply taught how to decorate our dead body.

[TABLE]

[TR]

[TD][/TD]

[TD="class: m"][/TD]

[/TR]

[/TABLE]

[TABLE]

[TR]

[TD]Canto 2: The Cosmic Manifestation[/TD]

[TD="class: m"]Chapter 3: Pure Devotional Service: The Change in Heart[/TD]

[/TR]

[/TABLE]

Bhaktivedanta VedaBase: Śrīmad Bhāgavatam

SB 2.3.16: Śukadeva Gosvāmī, the son of Vyāsadeva, was also full in transcendental knowledge and was a great devotee of Lord Kṛṣṇa, son of Vasudeva. So there must have been discussion of Lord Kṛṣṇa, who is glorified by great philosophers and in the company of great devotees.

SB 2.3.17: Both by rising and by setting, the sun decreases the duration of life of everyone, except one who utilizes the time by discussing topics of the all-good Personality of Godhead.

SB 2.3.18: Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen?

SB 2.3.19: Men who are like dogs, hogs, camels and asses praise those men who never listen to the transcendental pastimes of Lord Śrī Kṛṣṇa, the deliverer from evils.

SB 2.3.20: One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog.

SB 2.3.21: The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [freedom]. And the hands, though decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead Hari.

SB 2.3.22: The eyes which do not look at the symbolic representations of the Personality of Godhead Viṣṇu [His forms, name, quality, etc.] are like those printed on the plumes of the peacock, and the legs which do not move to the holy places [where the Lord is remembered] are considered to be like tree trunks.

SB 2.3.23: The person who has not at any time received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasī leaves from the lotus feet of the Lord is also a dead body, although breathing.

SB 2.3.24: Certainly that heart is steel-framed which, in spite of one's chanting the holy name of the Lord with concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

SB 2.3.25: O Sūta Gosvāmī, your words are pleasing to our minds. Please therefore explain this to us as it was spoken by the great devotee Śukadeva Gosvāmī, who is very expert in transcendental knowledge, and who spoke to Mahārāja Parīkṣit upon being asked.

WHAT SHOULD I DO? I AM ALSO NOT ABLE TO CHANT MAHAMANTRA DUE TO ENGAGEMENT IN MUNDANE EDUCATION, MY IMPURITY AND NON-DEVOTEE FAMILY ASSOCIATION. MY FAMILY IS SO UNFORTUNATE THAT THEY HAVE NEVER HEARD NAMES OF SRILA PRABHUPADA AND OTHER VAISHNAVA ACHARYAS OF ANY VAISHNAVA SAMPRADAYAS, NEVER HEARD ABOUT CHAITANYA MAHAPRABHU, NITYANANDA PRABHU AND OTHER GAURA ASSOCIATES. THEY HAVE JUST HEARD NAME OF ISKCON, BUT THEY ARE MORE INTERESTED IN HOUSEHOLDER FAMILY LIFE. THEY BELIEVE VERY FIRMLY IN KARMA KANDA. THEY EQUATE DEMIGODS WITH LORD KRISHNA AND HAVE NO SORRY FOR REMAINING IN WORLD OF MAYA.

ONLY DUE TO MERCY OF FOLLOWERS OF SRILA PRABHUPADA, I AM ABLE TO READ MANY DEVOTIONAL BOOKS. I WANT TO START CHANTING HARE KRISHNA MAHAMANTRA FROM 1 ROUND TO 10 ROUNDS IN NEXT YEAR AND THEN 16 ROUNDS. PLEASE GUIDE ME.

NITYANAND GOURANGA JAI RUKMINI DVARAKADHISH

I was listening to one of Ralph Laurino's youtube vids when he mentioned that "Godhead" is dual in nature - not just male as per the Divine Lord but rather female as well so as to cause creation (this is my own memory of what he said as I do not have it in written form).

This really amazed me as I had never heard that before - I have only ever heard of there being the Supreme Personality of Godhead, Sri Krishna & that is also all that I have read in the Gita. I have read of how Mahavishnu creates the cosmic manifestation by glancing over the waters of the causal ocean so that it is impregnated but I don't think the term "Godhead" was used.

I really don't know & would be most grateful if someone with higher knowledge could elaborate this for me.

with appreciation ~

Namaste.