hinduism♥krishna

before converting to hinduism u should know what is hinduism. name hinduism is not real name.previous name of hinduism was sanatana dharma. hindu is the one who accepts vedas as supreme truth.because vedas have created by lord krishna supreme bramhan. the main motivation of hinduism is to worship saguna bramhan vishnu and to reach to the parameshwara who is beyond saguna and nirguna. here are the some rules to b followed by hindus RULES OF CONDUCT: 1. BELIEVE THAT PARAMESHWARA – THE GOD IS QUALIFIED – SAGUNA AND ALSO NON-QUALIFIED – NIRGUNA Parameshwara manifests himself as qualified – Saguna and non – qualified – Nirguna as well. Remember this fact well and perform worship to both qualities – gunas. Saguna indicates omniscience perpetual happiness, holiness and possessing limitless qualities of strength and the like. Since Parameshwara possesses all these qualities, HE is considered Saguna. Just as Earth is considered saguna, because it has qualities like ODOUR, and also considered nirguna, because it has no capacity “to desire” similarly parameshwara is considered nirguna because qualities of universe – jagat and soul – jeeva are different from HIM. He is considered suguna as HR possesses qualities like omniscience etc. There is no object which is only saguna or only nirguna. Material object is nirguna, because it has no intelligence – chetana, however it is considered saguna due to its own intrinsic quality. Similarly soul – jeeva is considered nirguna when it does not exhibit any material knowledge or wordly wisdom (as in the state of samadhi) and considered saguna, as it is attached with its own quality as well as its capacity “to desire” etc. Hence remember that Parameshwara is Saguna and also Nirguna. 2. FULLY SURRENDER TO LOTUS FEET OF PARAMATMA ( Lord Krishna )FOR FORGIVENESS. 1) Accept only things/aspects which are worthy of worship of paramatma. 2) Reject all tose which are unfavourable for that purpose. 3) Possess implicit TRUST that parameshwara will save me. 4) Completely surrender yourself to the mercy of parameshwara. 5) Dedicate yourself to spiritual work. 6) Firmly believe that parameshwara will give me shelter and protection. 3. POSSESS UNSHAKABLE TRUST IN PARAMATMA – THE GOD, ALMIGHTLY 4. ALWAYS BE WORSHIPPING PARAMESHWARA The primary cause of knowledge acquired by material and spirituyal education is parameshwara only. Parameshwara is SAT-CHIT-ANANDA (Existence, Knowledge and Bliss). He is all – knowing, formless, almightly, omnipresent, eternal, all – supporter ever holy all pervasive and the like. Above all HE is the SUPREME CREATOR of all creation. So trust in parameshwara and it is most necessary to worship HIM according to sacred rules. 5. ALWAYS SPEAK THE TRUTH – SATYAM. Adopt truth as a way of life, as a Divine Rule which must be followed. Never speak untruth. Speaking untruth is maha-papam – great sin. Whatever you have seen, whatever you have heard, if you tell them factually, it is known as TRUTH – Satyam. Therefore whatever you have seen, if you tell them as heard or whatever you have heard, if you tell them as seen, it is considered untruth – asatyam. 6. ADOPT THE RULE OF NON-VIOLENCE – AHIMSA The reason being, violence – HIMSA is a thom in the path of mankind. To be attracted by all the desirable things of the world and to possess enthusiasm to harm others. This is known as violence – HIMSA Violence is a great obstacle in spiritual way of life and hence shun violence always. Adopt only non – violence and ahimsa as a solemn rite. Violence – HIMSA will push man downward and downward. In spiritual living, it is only non – violence – ahimsa which will imbibe quality of equanimity. 7. HAVE COMPASSION TOWARD EVERY SOUL – JEEVA. IF you have compassion, you will experience sorrow when others are sad and experience happiness when others are joyful. One attribute of parameshwara is merciful – Dayanidhi. Unless you possess the quality of compassion yourself, it is very difficult to receive compassion from that Dayanidhi 8. ENJOY PURE JOY Always be anxiety – less and relish exclusive pure joy! 9. DEVELOP DEVOTEDNESS – SHRADDHA TOWARDS PARAMATMA. You must have devotedness – Shraddha towards Paramatma. And you must have devotedness towards all tings created by paramatma. Only when you develop such devotedness, you can attain anxiety – less state. 10. DO ATMASAMARPANA – SELF SURRENDER Ensure atmasamarapana – Self Surrender at the LOTUS FEET of paramatma 11. PERFORM ONLY NISHKAMA KARMA – DESIRELESS ACTIONS. Perform all acts of duly with devotedness – Shraddha. Offer fruits (results) of all such actions at the feet of parameshwara. Give up all acts of desires and perform only desireless actions. 12. ENSURE ALL YOUR ACTIONS ARE WITHIN PRINCIPLES OF DHARMA – RIGHTEOUSNESS. At all times, consider carefully Truth and Untruth and perform only acts and reject untruthful acts. 13. READ AND LISTEN TO VEDAS gita bhagavatam etc. Vedas are books of truthful knowledge. To read Vedas or to have them read, to tisten or to have them listened to – these are suggestions of followers of Sanatana Dharma. 14. Be helpful to others Always render assistance to others. Perform such noble actions which would result in improvement of body, mind, spiritual endeavours and society. 15. BEHAVE YOURSELF WITH LOVE TOWARDS ONE AND ALL 16. PARTICIPATE IN DEBATES ON EDUCATION. It is your duty to eliminate illiteracy and improve education. 17. YOUR PROSPERITY LIES IN THE PROSPERITY OF EVERYONE. Each individual should not feel content with his own prosperity, but should feel the prosperity of others, as his own. This is essential 18. OBEY THE BENEFICIAL RULES OF SOCIETY. While observing all beneficial rules of society, one should strive to follow his own righteous rules for self spiritual sadhana. 19. ALWAYS KEEP YOUR HEART HOLY. Never do evil acts. ( sex ouside marriage , killing animals , gambling etc ) 20. BE RIGHTEOUS AND A FIRM BELIEVER IN MONISM – ADVAITA This is absolutely necessary.everything u should see as a bhagavan paramtma 21. POSSESS THE QUALITY OF GENEROSITY 1) Be generous always. 2) Never speak ill of or insult any other religion. 3) Never look with hatred towards those who worship idols. 4) Never abuse noble persons (mahatmas) 5) Always be modest with others. 6) Never do evil acts 22. ALWAYS REMAIN GRATEFUL Whoever has helped you, to him always be grateful and ever try to be helpful to him in turn. This is considered showing gratitude. 23. GIVE UP THE “I” FEELING FOREVER. Only Parameshwara – the God Almighty has the authority to say “I”. Therefore instead of saying “I” or “mine”, always consider everything belongs to parameshwara only. u have to merge your i ness in absolute reality 24. DESIST FROM REVENGE: Never adopt revengeful attitude, Desist from it. If anyone causes harm to you, there is no need to get worried. If anyone causes harm to you, there is no need to get worried. If you are steadfast in your own righteous Dharmic path no one can cause harm to you. Therefore to desist from revenge is essential. 25. WORSHIPPING SRI GURUDEV AND RECITE Vishnu'S NAMA (AUSPICIOUS NAME OF GOD) ACCORDING TO GURUDEV’S INSTRUCTIONS – UPADESA. On who by giving initiation – upadesa indicates clear spiritual path and also sows the seed of devotion – Bhakti in the heart of disciple, is known as GURU DEV – PRECEPTOR. Gurudev is a representative of paramatma. He is an inspired person of paramatma and also a good preceptor. Since Gurudev is an inspired person of paramatma, he has the form swaroopam of paramatma. Therefore everyday perform regular worship to GURU DEV with steadfast devotion in the same way one would worship parameshwara – the God If GURU DEV is pleased then certainly parameshwara is pleased. In accordance with initiation – upadesa of GURU DEVA, every day constantly think and recite GOD’s name (auspicious name) worship HIM, sing songs in praise of HIM. This conduct is most essential. With constant recital of GOD’s name others too will be influenced. 26. NEVER PERFORM ANY ACTIONS WHICH ARE NOT IN CONFORMITY WITH SANATANA DHARAM – SACRED PRINCIPLES. In the temple of paramatma, always perform worship of paramatma. Avoid actions not in conformity with sacred principles of Sanatan Dharma. Avoid actions not in conformity with sacred principles of Sanatan Dharma. As a consequence of their own earlier sins – Paapam, if some are having terrible experiences or if they are disabled, never hate such people or make fun of them. Never have a thought that in this universe, some are low or mean. Every living being according to his own Karma-fate, is performing the great work of parameshwara. This body of ours is the temple of paramatma, it is always pure.Thinking in this way, if you perform your duty righteously our body will never become impure. Offer seat to Parameshwara the God almighty in your heart, and perform worship with all offerings. Concentrating all the five pranas and with the strength of devotion, enjoy the nectar flowing from the LOTUS FEET of parameshwara and become immortal. Never entertain the feeling that this temple (human body) has become impure. If you experience such a feeling, then you will not have devotion – Bhakti at the LOTUS FEET of parameshwara. The LOTUS FEET WILL MOVE FARTHER AWAY! This is an axiomatic TRUTH. Therefore always perform worship to parameshwara in the temple. This Divine Abode will never become impure since it is the seat of paramatma. This is a noble TRUTH. Always have your concentrated vision focused on this absolute truth.

Shri hari 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 ।।

।। श्री गणेशाय नमः ।। 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 ।।

This is the Hindu prayer normally recited while praying to the Tulsi plant. The Tulsi or the Holy Basil plant is worshipped everyday in most Hindu families .The prayer is recited early in the morning while watering the Tulsi plant after having a bath.This prayer or Prarthana is a verse from the Tulsi Stotra. Meaning I bow before you Tulsi giver of auspiciousness, the darling of Vishnu l I bow before you Goddess, the giver of liberation and wealth ll Tulsi Prarthana Namastulsi kalyani namo vishnupriye l Namo mokshprade devi nam: sampatpradayike ll तुलसी प्रार्थना नमस्तुलसि कल्याणी नमो विष्णुप्रिये शुभे नमो मोक्षप्रदे देवी नम: संपत्प्रदायिके

in hindu scripture bhagavatam there are many verses indicating unity of bramhan(krishna) and jeeva. 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.

in hinduism sex outside a marriage is great sin. all hindu scriptures say it is door to the hell. According to Hinduism, every human being is composed of three gunas or qualities called Sattva, Rajas and Tamas. These three qualities combine in different ways in different people and in such combinations, dominance of the quality Rajas impel people to indulge in certain types of actions that are harmful. In world wide famous hindus Bhagavad Gita, Lord Krishna says that “lust(premarital sex), anger and greed” ruin men and they must shun them [bhagavad Gita XVI. 21] and also “it is lust and anger springing from Rajas….are the enemies of man in this world and it is the door to the hell” [bhagavad Gita III.37]. Following are generally accepted pañca mahāpātakas or five heinous sins though there may be differences in certain regions and times: theft, liquor consumption, murder [especially of a Brahmin], violation of the preceptor’s bed and association with the perpetrators of the four sins before mentioned [Chandogya Upanishad V. 10. 9]. Many people replace the fourth one with abortion or bhrūṇahati and some replace the last one with govadha or killing of a cow. Numerous classifications exist in the Hindu sacred literature on the types of sins and expiations required to redeem one self. Generally two are well known: Mahāpātakas [mortal sins] and Upapātakas [minor sins]. A few important mahāpātakas, upapātakas and prāyascittas are given below. It is almost impossible to deal with all of them as the list is exhaustive and those who are interested in knowing more or for particular sins or expiations can refer to numerous books that deal with pātakas and prāyascittas.below are the mortal sins: Sexual DeviationsFollowing sexual actions / intentions are considered as sins:sex outside marriage is considered as a big sin. he will run here and there in the darkness of material world. Guruvaṅganāgama or having sexual intercourse with the wife of one’s Guru or preceptor is considered as sinful activity.Incest or having sex with one’s own family, that is, with the father or mother or brother or sister is considered as a sin. Some of the scriptures also include sex with sisters or brothers of mother or father and their children as one of the pātakas though there are numerous variations on this, differing from region to region.Sex with animals is considered sinful. Hatyā or VadhaHatyā or Vadha denotes killing a human being. This is considered the most heinous of all the mahāpātakas or grave or mortal sins mentioned in the Hindu śāstras. According to Hindu traditions, no human being has got any right to take away another life, leave alone human being. Whether a person kills another directly or induces somebody to kill or abets in killing or offers the protection to persons or a person who kill(s) a human being or turns away when the actual killing takes place, he/she is guilty of committing the sin of killing another. In the Hindu scriptures several prominent types of killing are discussed and few prominent ones are:Brahma HatyāKilling of a Brāhmana is considered a sin in all the Hindu scriptures. This has led to some controversy because killing of other human beings are placed under minor sins, while killing of a Brāhmana is considered as a mortal or grave sin. In the Hindu śāstras, a Brāhmana is accorded supreme place over other people because of the kind of life he leads and also the sacrifices he does, and for his character and conduct. There is also a question whether killing of a Brāhmana can be considered as a sin, if that Brāhmana himself is attacking another grievously. Mitākshara concludes that if a Brāhmana comes as a ātatāyin [that is if he comes with the intention to do one of the following: as incendiary, to poison, to kill, to grab the land, or to kidnap the woman], then killing of that Brāhmana in self-defense is not considered as sin [Mitaakshara II. 21].Bhrūna HatyāKilling of foetus or abortion is also considered sinful. Though not born, the embryo under development is also considered as a life and hence no one is considered to have any right to terminate the coming of a jiva or individual self to life. The couple who request for abortion, the persons who conduct or even assist in such an action are treated as sinners. If anyone resorts to abortion without any plausible reason except to continue the enjoyment of pleasures are considered as lowly and fallen.Śiśu HatyāAccording to Hindu culture and religion, children below the age of twelve are exempted from punishment for all wrong doings, whether done wilfully or ignorantly. Killing of such innocent children deliberately or otherwise is looked down upon in Hindu society.Go HatyāMany people consider killing of a cow as equal to killing a Brahmin and very sinful. In Hindu traditions, cows are worshipped as they are believed to be repositories of all gods.PānaDrinking of intoxicating liquor and other such stuff are prohibited in Hindu religion. Whether prepared from molasses or flour or from flowers, all intoxicating liquid are prohibited as they are perceived to damage the mind and the body of the individual. They cause loss of mental balance in a person and in turn lead him/her to more vices and all of them destroy a person and also cause great disturbance to society at large. Liquor is seen as damaging finer sensitivities of an individual and act as a great impediment to one’s spiritual progress. Hence the śāstras highly recommend that one should stay away from alcohol.TheftDepriving someone of his/her property and wealth, whether in small quantity or large, either directly or clandestinely or indirectly is considered as one of the grave sins in Hindu scriptures. Robbing poor people and Brahmins is one of the grave sins according to all the scriptures. Saṅgha or AssociationMāhāpātakisaṁsarga or association with one who is committing mortal sins in itself is considered as a heinous crime and mortal sin. Such associations are perceived to corrupt one’s mind and are thought of to be highly degrading in the long run as long associations are bound to draw the negative qualities from either side.Upapātakas and PrāyascittaSome scriptures include gambling, telling lies, reviling Vedas, adultery by couple, destroying what belongs to another or public as sins and the list is long. Those who are interested can go through books like Prāyascitta Viveka, Yājñavalkya Smrti and Manu Smrti.vedas instruct us not to have sex except at the time of begetting son.vedas are final truth. hindus accept it as it is.in bhagavatam canto 3rd there is a description of bramha giving birth to the demons who r very lustful and wants to enjoy sex. lust and enjoy sex are the characters of demons. so v shoul avoid it.in bhavishya purans christians and Muslims are calked as demons. lord has created them to destroy vedic dharma to increase the effects of kaliyuga. Christ was the avatar of dhruva and mohammad was a demon. so i advise u to stay away from them. devotees should b with pios sacred saints like lord prabhupada.so in hinduism the rule is very strict that sex is only allowed in marriage and its also for begetting sons.cleared.श्री हरी हरी हरी ॐfor hindu devotees of lord krishna even thinking of sex is a great sin.

This is for hare krishnas who motivates women to chant gayatri mantra which is opposite to shatras.Here is my request to hare krishna not to spread anti vedic dharmas Only hare krishna mantra is opened for all. Not the gayatri.Now i will tell u why women cant chant gayatri mantra.Above comments are not expert. The people who commented they dont know the vedas. Iskcon is spreading anti vedic dharma. Vedas dont.Allow women to recite gayatri mantra. Iskcon dont know the vedas.Womencan't chant gayatriHere is the expert comment all from vedas.Let me try to give you the rationale in some detail and related aspects of this much misunderstood subject.The Sastras have advised women not to chant Vedas. There are a number of reasons. Before we begin, it has to be understood that Vedas are not to be equated to devotional songs or namaavalis. When you recite Vedas, three things are vital: the swaras, the maatras and the pronunciation. Unless these are perfect, the benefit of chanting Vedas cannot be attained. It has been established that men have the bodily and the biological structure to chant Vedas and that women do not. The nerve formation in the female anatomy is not compatible with the swaras that you have to use in chanting Vedas. The Veda swaras generated from the nabhi or the abdomen can actually harm a woman. Veda parayana generates great heat in the body, and this again is not conducive to the feminine nature. Besides the pronunciation that arises from ’Jataraagni’ goes against the natural ethos of the female structure. Secondly Veda adhyayana demands that you learn from a Guru – and this is difficult for a woman. Though men are qualified to learn Veda, they cannot do it unless men have had upanayana samskara. And you are aware that women cannot wear yagnopaveeta.Incidentally men from all the three varnas, viz., Kshatriyas, Vysyas and Brahmins can learn and chant Vedas – not only Brahmins.Whether the reasons given above are convincing or not, one reason is enough. our dharma sastras do not permit chanting of Vedas by women. When we say women cannot learn Vedas, it does not mean that they should not study things like commentaries on Vedas. Even in the ancient days we come across ladies possessing good knowledge of Vedas and vedangas.There are many powerful devotional chants like Soundarya Lahari, Lalita Sahasranama, Vishnu Sahasranama, Subrahmanya Bhujanga etc., that women can chant. In addition to these, we have slokas on deities like Siva, Lakshmi, etc. Then we have Divya Prabandha, Ramayana and Mahabharata. In addition to these, we are all aware that there are numerous bhajans and kirtanas that women can learn and practise regularly.There are several vratas exclusively for women, which are powerful. They include Chaturthi vrata, Uma Maheswara vrata, Rishi panchami vrata etc. Our worship methods include special puja-s and vratas that are exclusive for women. And for practising spiritual acts like atma-vichara women are equally qualified.Hence Hindu dharma has many. many ways and means by which ladies can offer prayers. Just because a woman cannot do a certain thing because of her natural bodily or anatomical makeup or there is no permission from our Sastras, it does not make her inferior in any way.Finally, if despite all the points set out above that justify the proscribing of Veda chanting by women, if a lady should want to try it out, by all means let her do so. This is a free country and in Kaliyuga you can expect anything. So let us not stand in her way; Let her get the experience for herself and decide.What to call hare krishnas a vaiahnwa or asura who challenges vedas ??? Answer me

It doesn't see to b an intelligent que. There r many hindu devotees who hv seen narayana . But they dont use net . So they r not on this website. .. Cuz real devotees of krishna r free from all material desires and activities .. Dont talk such a nonsense again ... Shri hari

Who said shankara wad demon ? adi Shankara was an avatar of shankara . Who said 80% hindus worship shankara. Many hindus worship krishna and rama or avataras of vishnu ... I know what u r trying to do u want to destroy hinduism ( iskcon also included in it ) and want to Christianity ... V all hindus know Christians r demonic in nature and they worship christ who was a demon . Remember always iskcon is a part of hinduism . There r 1000 proofs to prove it . But there is not a single reason to disprove it ... Hare krishna

How to know my post is accepted and published Can v get get a notification about it ? And how many days it takes to publish posts ?

Hare krishna Gayatri mantra should b bramhanas only. Person who know vedas and whois master of shastras sanskrit language can only chant gayatri mantra. Othets cant. As written scriptures .

Hari om Yes u can chant shri krishna shri krishnakrishna. It will become a naam sankirtana. But better u should chant " raam krishna hari " if u want to do a naam sankirtan.. this mantra is very divine and rare .. this mantra was given by himself krishna to his devotee sant tukaram who was Maharashtrian saint who attained vaikuntha with the material body ( sadheha mukti ).... I m personally experiencing the power of this mantra.. it gives me a full peace and a mind whithout material desires...... Shri hari

Hari om , In hinduism there r many people who worship their desired gods according to in which gunas they r . Generally in hinduism people worship lord krishna lord rama and lord shiva. Cuz lord Vishnu or krishna is called as absolute reality . so many learned bramhans worship krishna or vishnu....

i will tell the truth.. 1) Who is Jesus ? Is there any evidence that he existed ? The answer is no. V have many proofs that lord krishna existed in hinduism .. one of many dvarka which is the residence of lord krishna found in arabic sea ...... 2) now que.is made this bible.. was it jesus ? No... some wicked people came to india . They learned our hindus vedas gita bhagvatam etc. And they derived ideas from vedas in their creation k.own as bible..so there r some similarities .....eg... in vedas how creation of world expands... lord krishna made lord bramha prajapati . N from him first manu appeared k ow as swayambhu manu... and from him and his wife creation of mankind goes on increasing.... In bible they cosidered two persons male and female ( i dont k.ow the names ) from them creation goes on increasing. All Bible is a imaginations ... they want to use it according to their needs under the shelter of religion.... Then wats the conclusion ... bible itself is a manmade .....so crist described in it is also an imagination not the reality... Only hinduism is real dharma cuz it speaks about supreme truth lord krishna bible is a fake and jesus has no existence. Hare krishna

​Useless thread......prajapati is lord bramha who is the son of shri krishna....is there any word jesus in vedas ...wat a stupid thinking... ....this thread ahould b deleted... All these condusions r cuz of iskcon who spreads hinduism in foreign countries .. these foreign people try to connect jesus with hinduism so that they can assume jesus as krishna..... how tactful they r !!! And also stupid..... Krishna is the heart of Hinduism .. no one can seperate lord krishna from our eternal vedic hindu dharma....

vyasa muni or krishna is the creator of hinduism .....and one thing krishna only takes avatar in hindu family.....then why not he take in Christian or muslim.......real nqme of hinduism is not hinduism...its vaidikam or sanatan dharma... always remember this