Angel of My heart,by Karea Kholti

How can the luminous moon greet the darkling night sky?How can the crashing waves beat against the rocky shore?
Until my heart has oneness with your own,I cannot feel a part of this world until we meet!
How can the morning dove call to the cooling East wind?
How can majestic mountains reach high to the lofty heavens?
Until my lips have union with yours of such beauty,I cannot be satisfied for your kiss that takes my breath!How can the parched earth open her mouth to the rainstorm?
How can winter melt at the obedience of Spring's arrival?Until my longing arms have encircled your waiting chest,I cannot be fulfilled in my desire to hold you near!
How can the newborn baby still suckle fervently on his mother's nurturing breast?
How can time's hand still move in never-ending circles?
Until my wanton temple has union with your Princely body,I cannot feel at one with the angel of my heart!You are the moon to my night!
The waves against my shore!the dove to my East wind and the mountains to my sky!
You are the rain to my thirst, the Spring to my winter!

A Million Times,writer: Unknown

I have seen you a million times
And every time I see you
I fall in love with you all over again
My heart starts to race
My frown turns into a smile
And all my worries are now in my past
When you smile at me my heart melts
You give the sweetest hugs
Every time you hug me
Your smile is like a new day
Your sense of humor is like no other
The ability you have to make me smile
Is all you need you love me
Your laugh is so soft and sweet
Just looking in your eyes
Makes me melt inside
Your lips look so soft
Soft enough to kiss
You, yourself relive me from all pain
Your hands are as soft as a pillow
The way you comfort me is amazing
Every time we say good-bye
I start to cry
I say good-bye to you too many times
I said good-bye to you a million times

How to Love

Love is a strange thing. It can be the most amazing feeling in the world, or it can really hurt, but in the end love is something most, if not all of us, will face. While there are many different ways to define love and there are many different ways to love someone (even yourself), here is a general guide to loving.

Steps

1. Say it. When you say the words "I Love You", they should carry with them the desire to show someone that you love them, not what you simply want to feel. When you say it make sure you really mean it and are willing to do anything for that special person.
   
2. Empathize. Put yourself in someone else's shoes. Rather than impose your own expectations or attempt to control them, try to understand how they feel, where they come from, and who they are. Realize how they could also love you back just as well.
   
3. Love unconditionally. If you cannot love another person without attaching stipulations, then it is not love at all, but deep-seated opportunism (one who makes the most of an advantage, often unmindful of others). If your interest is not in the other person as such, but rather in how that person can enhance your experience of life, then it is not unconditional. If you have no intention of improving that person’s life, or allowing that person to be themselves and accepting them as they are, and not who you want them to be, then you are not striving to love them unconditionally.
   
4. Expect nothing in return. That doesn't mean you should allow someone to mistreat or undervalue you. It means that giving love does not guarantee receiving love. Try loving just for the sake of love. Realize that someone may have a different way of showing his or her love for you, do not expect to be loved back in exactly the same way.
   
5. Realize it can be lost. If you realize that you can lose the one you love, then you have a greater appreciation of what you have. Think how lucky you are to have someone to love.
6. Don't make an idol of the person you love. This will place them under undue pressure and will likely result in you losing them.

Tips

• It does not make you a bad person to desire someone else's love, even if they do not love you.
• However, to truly love someone, you must let them be free. It is selfish to blame them for your feelings.
• There are many types of love, for example: a mother-son love is different from a best friend's love, which is different from a romantic love. Don't be ashamed to tell anyone that you love your friends as much as you love anyone else in your life.
• You have to find someone that will suit you, someone you feel comfortable with - not just someone to make love to.
• As a word, love can be found worldwide and is often used to describe compassion and/or emotional attachment. Accepting those you love for who they are is part of love. You also need to learn to accept yourself before you can accept another. If you cannot love your self, how are you to love another?
• Love genuinely. Do not compare your feelings now to what your feelings were when you were with another mate. At times, we can experience rejection.
• Realize that love is a feeling that wikiHow can describe and attempt to assist, but ultimately, you are the one who must take action in order to discover love.
• Do things that make the other person feel good, but do not smother them with gifts and attention.
• Consider some tips about what people in love do.
• People in love are sensitive to each other's needs, and endeavour to meet them even when they do not feel like doing it.
• Men and women may be equal in value but different by nature. People who truly are in love give their mates "space" to develop their potential and find their fulfilment in life.
  
• Love does not brag. People who are truly in love refrain from rehearsing their good traits just to show off. Bragging in a relationship often is really defensiveness.
  
• People who are truly in love do not insist that their way is best and demand that their mates give in to them.
  
• People who are truly in love are considerate of each others feelings and courteous in their actions toward one another. Sadly sarcasm is a way of life for some couples. They ridicule each other, belittle each other and trade jibes with a fury. They may say it is all in fun, but it leaves wounds that will someday become festering sores.
  
• People who are truly in love look out for their mates' best interests as much as their own. Those in love should be concerned not only about their own individual interests, but about the interests of the other as well.
  
• People who are truly in love control their anger when the other displeases them. We are all human, and all humans feel anger periodically, but we only express our anger in destructive ways when we counting on someone else to meet our needs.
  
• People who truly love each other do not take pleasure in their mates' disappointments or failures.
  
• People who truly love each other treat their mates with absolute trust. Some husbands and wives torment themselves with groundless suspicions. If you look for trouble you will find it every time.
  
• People who truly love look forward to their relationship growing more meaningful and precious. They have hope. Which is an attitude that happily anticipates the good. It isn't being blind and denies there are problems, but it does look beyond the problems. People who truly love each other do not allow their problems to rob them of their happiness.
  
• Remember there is no failure in love, because once you tell somebody who you love, that you love him/her, then you have already succeeded in love.
  
  
  Warnings
  
• You must love yourself before you can love another.
  
• There is always the risk of getting hurt, but that's part of letting yourself fully love and trust some one. Being hurt could be long-lasting and could hurt more than anything in the world.
  
• Realize what you have while you have it, and care for the person you trust.
  
• If something comes to an end, try to let go rather than holding on; it's for the best.
  
• The idea of love is fueled by childhood fantasies. The love shown in movies, as obtainable as it may be, is rare to say the least.
  
• You just may find your soul-mate sooner than you want to.
  
• If you feel any doubt of love your partner has for you, make sure that your suspicions are grounded in reality. If you hurt your partner as a result of undeserved mistrust, he/she may end up doubting both your love for them and theirs for you.
  
• Don't ask for love - you should receive love because your partner wants to give you love, not because you want it from your partner.
  
• Do not force love - it will come in good time, it will come.

How to Impress Your Date

1. Remember who you are, and remember who you are trying to impress. Do not try to be someone else, because your fraudulence will shine through.
2. Hold his/her attention with funny anecdotes and stories, but no corny jokes. It may lead to an awkward moment. Laughing often breaks the ice, and everyone loves someone with a sense of humor. Most people love funny stories, but nothing too dirty, especially on a first date.
3. Dress and look sophisticated. Unless you are taking her to the beach, you probably should not be wearing flip-flops or shorts on a first date. No matter what you do for a living, let her know that you enjoy what you do and take pride in it. Don't be too boastful - people usually find that to be rude and offensive.
4. Do not complain about everything. Family, friends, work, boss, car, weather, taxes, and gasoline prices should stay out of the conversation. Instead, try to smile and let her know that you are a fun person - not someone boring who she has to talk to.
5. Buy her flowers. Girls love to receive them. If you want to get her something small instead, buy a candle or a picture frame (not with your picture in it). You want her to know that you were thinking about them while you were apart and that you remember what she likes. Just don't go overboard.
6. Be courteous. Hold the door and help her with her coat; pull out chairs, do not interrupt her, do not talk on the cellphone on a date, and do not look at other people in the room.
7. Ask her about herself. Try not to be too nosy - don't ask any personal questions. Make her feel good about her career, hobbies, interests, and opinions. Listen attentively as well. People generally hate it when they are asked the same question twice because it tells them that you were not listening the first time. Do not pry into personal matters, and do not tell about private matters in your life.
8. Compliment her. Tell her she looks lovely, smells good, is intelligent, has a beautiful house - anything that will make her smile. It counts.
9. Talk about your interests and be relatively open with them. Talk about her interests as well, and try to focus on mutual interests, since both of you will be able to contribute. Who knows? She may like the things you like and know a lot more about them than you thought she would. What about history, cars, music, movies? Your date may very well share some of your interests, and it could make for a great conversation and allow you both to find some common ground.

• If you have one of those silent moments, just drop in a quote from a famous person to make her laugh or ask her what she thinks about it. Memorize one or two key quotes.
• If you really want to impress your date, try not to take her to a bar on a first date. They might not feel 100% comfortable with it and may not hold alcohol very well. You may have the same problem. Try a coffee shop; it affords you both a chance to talk and to get to know each other a little better. Dinner could be nice but is probably better for a second or third date. Movies are nice, too but allow for little conversation time. Save the movie for a second or third date as well; that way, during the movie, you can let them lean against you, or move closer to you, without feeling uncomfortable about it.
• For a first kiss, do not try to swallow their face. Leave a lasting positive impression by some eye contact and perhaps a little bit of tasteful and gentle touching.
• Do not speed when driving with your date. They will not be impressed. People are more comfortable when they are not expecting to fly through your windshield.
• Do not reach for very sexual parts of your date's body immediately. If you want to make some relatively early physical contact, reach for her hand, hair, perhaps the neck but within reason, or back.
• Try to adjust the temperature in your car or house to accommodate your date. Do not suffer but do not be inconsiderate either. It is best for your date to be comfortable when she is in your environment.
• If your date has any pets, you don't have to pick them up or play with them right away, but don't reject the animal immediately. However, be honest with your date if you are allergic. Better safe than sorry.
• It is generally a good idea to get to know your date's parents a bit if possible and to try to make a decent impression.
• Important - if you say you are going to call your date, call her. In addition, try not to be late to dates.

How To Be A Better Person

The purpose of religion is certainly to make us a better human being. It helps us manifest the god or goodness within us for the benefit of oneself and the world.

The Three DisciplinesThe basic tenets of Hinduism highlight three qualities to groom the physical, mental and intellectual facets of your personality. The most fundamental of the eternal values can be classified into these three disciplines:

Self control (Brahmacharya) — Regulates the physical personality
Non-injury (Ahimsa) — Regulates the mental personality
Truthfulness (Satyam) — Regulates the intellectual personality

Lessons from the GitaThe Bhagavad Gita has clearly defined the ascetic simplicities that every individual should aim at — the austerity of body, speech and mind:
"Worship of the Gods, the twice born, the teachers and the 'wise'; purity, straightforwardness, celibacy, and non-injury; these are called the 'austerity of the body'." (The Gita, Chapter XVII, 14)

"Speech which causes no excitement, and is truthful, pleasant and beneficial, and the practice of the study of the Vedas, these constitute the 'austerity of speech'." (The Gita, Chapter XVII, 15)

"Serenity of mind, good heartedness, silence, self-control, purity of nature — these are called the 'mental austerity'." (The Gita, Chapter XVII, 16)

Assimilating the Eternal ValuesThe above verses show us the ways in which we can inculcate and assimilate these fundamental eternal values. Here're eight things we can do diligently to emerge as better persons:

Worship the God of your heart
Maintain external cleanliness — Physical and Environmental

Practice straight forwardness in dealing with others
Live a life of self-control with respect to all your sense enjoyments
Avoid acts of injuring others from your emotional and intellectual realms
Speak only to express agreeable ideas of permanent value. When the truth is disagreeable to others, maintain a discreet silence.

Maintain pure and serene motives

Maintain a relationship of understanding, tolerance and love with the world at large.
People who follow this steadily and with no desire of quick results will attain eternal goodness. This is what the Gita says about goodness: "This threefold austerity practiced by steadfast men with utmost faith desiring no fruit, is called austerity of goodness." (The Gita, Chapter XVII, 17) And the good are those who refuse to worry about the future because they know that the "future is the resultant of the total path modified by the present."

Rahsia Personaliti Dari Bulan Islam Kelahiran

Sekiranya anda mengetahui pada bulan Hijrah anda dilahirkan, menurut pengetahuan tradisional bulan itu mempunyai pengaruh yang tersendiri terhadap perilaku. Dicatatkan bagi menambahkan pengetahuan:

Muharram
Bersifat pendiam, sihat fikirannya. Mungkin akan menjadi bodoh jika tidak mendapat didikan yang sempurna, walaupun begitu, jika dididik dengan baik, dia boleh menjadi cerdik kerana bakat fikiran yang pintar cerdas ada padanya. Dia mempunyai keinginan yang baik dan selalu berada dalam selamat.

Safar
Tabiatnya buruk. Dia tidak suka mengakui kesalahannya. lbubapanya perlu mendidiknya bagi menghilangkan tabiat buruk itu, jika tidak, kehidupannya akan menjadi susah di kemudian hari. Walaupun begitu, sekiranya dia melakukan sesuatu untuk kepentingan dirinya, selalunya ianya akan mendatangkan hasil.

Rabiul Awal
Perwatakannya baik. Mungkin dia akan mendapat pangkat besar, menjadi orang berpengaruh atau kaya tanpa diduga. Dalam pekerjaan ramai yang suka. Sifat negatif dirinya termasuklah kurang sabar, hatinya keras dan mudah marah.

Rabiul Akhir
Perwatakannya jahat. Hatinya tidak tetap. Fikiran dan kemahuannya lemah, buruk nafsunya, kasar wataknya, mudah mengangkat tangannya. Kehidupannya menjadi sukar kerana tabiat buruknya itu. Ibubapa menempuh kesukaran dalam mendidiknya.

Jamadil Awal
Dia mempunyai tingkat keyakinan yang tinggi. Dia berani dan nekad, kadangkala melakukan sesuatu yang bodoh atau bahaya. Walaupun begitu, keberanian dan tekadnya itu akan menunjukkan hasil usahanya, yang menemui kegagalan juga.

Jamadil Akhir
Wataknya berani, dia hormatkan orang lain. Berbagai kepandaian ada padanya. Apabila dia tahu bahawa dia salah atau keliru maka dia mudah mengakuinya, tapi bila dia tahu dia benar, pendiriannnya keras dan tidak mahu mengalah. Semasa kecilnya, ibubapanya perlu mendidiknya dengan baik agar terserlah sifat-sifatnya yang baik itu, kerana jika betul didikannya, masa dewasa ia akan menyenangkan kedua orang tuanya.

Rejab
Semasa kecilnya dia degil dan nakal. lbu bapanya patut mendidiknya dengan baik agar dia dapat menerapkan nilai-nilai yang baik. Ketika sudah dewasa, dia suka bersikap merendah diri dan bersikap tidak tahu menahu. Ini agak berlainan dari sikapnya semasa kecil. Walau bagaimanapun hidupnya selamat dan sentosa.

Sya'aban
Perwatakannya baik. Hidupnya selamat dan rezekinya tidak putus-putus. Sewaktu kecilnya dia mudah mengalah semasa bermain dengan kawan-kawan. Kelakuannya baik, berbudi bahasa hingga semua orang sayang padanya. Masa dewasanya dia akan berjaya dalam segala kerjayanya dan mudah mendapat rezeki.

Ramadhan
Dia baik, pendiam, suka merendah diri. Dia tidak angkuh kepada teman yang dikenalinya. Dia tidak suka menonjolkan diriya. Kehidupannya selalu selamat.

Syawal
Perwatakannya keras. Hatinya keras. Dia tidak suka dikalahkan oleh orang lain. Hal ini membahayakan hidupnya, oleh itu ibu bapanya perlulah mendidiknya dengan betul bagi menghilangkan tabiat buruknya itu. Jika tidak kehidupannya menjadi susah kerana perangai keras hatinya, dan dia selalu bergaduh terutamanya dalam hal mencari rezeki.

Zulkaedah
Perwatakannya pendiam. Banyak perkara baik pada dirinya berubah menjadi buruk. Dia banyak berfikir, kerana sifat ini, satu hari nanti dia akan mendapat hasil yang baik dalam kehidupannya. Tetapi oleh kerana banyak berfikir, perbuatannya kadang kala menjadi keliru. Dia seharusnya bertindak tanpa terlalu banyak berfikir untuk mendapat hasil yang yang memuaskan.

Zulhijjah
Jika dia jahat dia terlalu jahat, jika baik terlalu baik pula. Dia sering mendapat padah dari perbuatannya sendiri. Dia sukar mengawal perasaannya, kadangkala terlalu berlebih-lebihan atau sebaliknya. 0leh kerana dia tidak dapat memberikan garis pemisah, dia sukar mempertimbangkan baik buruk perbuatannya. Dia seringkali menyesal kerana kurang hati-hati dan kurang pertimbangan.

A nice poem...

Time, sometimes the time just slips away
And your left with yesterday
Left with the memories
I, I'll always think of you and smile
And be happy for the time
I had you with me
Though we go our separate ways
I won't forget so don't forget
the memories we've made

Please remember
I was there for you
and you were there for me
Please remember, our time together
The time was yours and mine
And we were wild and free
Please remember me

Goodbye, there's just no saddest word to say
And it's sad to walk away
with just the memories
Who's to know what might have been
We'll leave behind a life and time
We'll never know again

And how we laughed and how we smiled
And how this world was yours and mine
and how no dream was out of reach
I stood by you, you stood by me
We took each day and made it shine
We wrote our names across the sky
We ran so fast, we ran so free
I had you and you had me
Please remember me :' :' :'

Symbol of Universal

This symbols is well known as Pranava Mantra or OM/ AUM.It contains the numeral of 3 says that the God has in 3 forms. Therefore, He is the destroyer (Lord Shiva) He is the Sustainer (Lord Vishnu) and He is the Creator (Lord Brahman). The scientific explanation is given on my other posts says that the Universe is created by this OM sound, thus it is known as the Universal Sound and Universal Symbol. In terms of Sanskrit numerals, this 'OM'mantra is known as 786 if u see, that is the numerals used by the Muslim's previously with the symbol of Crescent, but now they refuse to use that numbers because they are afraid that Hindu's might question them. It is true that in most of the Calenders of the Muslim's there is 786 with Crescent symbolizes Islam, they cannot deny the truth.
Om is said to be the universal mantra, thus in most of Hindu's scriptures that had been written millions of years ago (Veda), each mantra or slogham's given is written with this mantra. This mantra also represents Lord Shiva.

Reincarnation

1. Reincarnation means that the Soul returns to existence again and again through normal cycle of birth and death for the purpose of its own development - the soul evolves.
2. It is the Soul which occupies aa body rather than bodies occupying souls.
3. The Soul is eternal.At death the physical and pranic body (Bhuloka) physical world and immediately enterns the second world (Devaloka) carrying with it the karmic impressions accumulated in that life and in previous lives.
4. Here in the second world the Soul journeys through various segments or parts of the second world according to its larmas.
5. The process of transmigrating from the second world to the first world 9bhuloka) and then back to the second world and back again is called Reincarnation of tha Soul.
6. The Soul reincarnates until all its karmas have been resolved and it is liberated.
7. The Soul attains mukthi or be with the creator,Lord Siva in Sivaloka.
8. Reincarnation expalins why babies and children die young before getting the opportunity to learn anything.
9. Reincarnation explains the world of inequalities and diversities.
10. Birth must be followed by death and death must be followed by birth.
11. Death resembles the state of our sound sleep.
12. Souls are immortal.It continues its journey taking different bodies in each birth.
13. What thou sowest thou must reap.This always endeavors to mould their future by better thoughts and better deeds.
14. Theory of reincarnation explains every soul evolves from the lower stages to higher states of develpment until it merges with god or reaching spiritual purity,with no more births thereafter.

Anava,Karma and Maya

Anava ( Egoism)

Anava is that which gives us individuality.Anava makes us think we are different from everybody else.We have a sense of 'I' and we forget God who created us.

Man often does wrong in his pursuit of sense-pleasures and this is a mistake.Many of our wrong acts are results of seeking pleasures for our own sake.Anava leads us to perform many wrong-doing which are injurious to us and to others.

Anava is not nature of the soul but an impurity.It can also be referred as ignorance and ego.This Anava obscures
everything as a result the soul does not realze that it is covered with darkness.It is also referred as a 'mala' and it is a 'moola mala'

Therefore avoidance of wrong-doings makes us realize the existence of God and that soul os essentially divine.

Karma

Karma is made up of the fruits of our actions,the good and the bad that we do to others which turn into virtues and sins.

Karma describes the law of course and effect.It further explains that if we do good,the good will come back to us.And also every sufferings to which we are subjected has been caused by our own acts or bad deeds.By leeding an incorrect pattern of life we create more bad karmas.Therefore every man should try to live a dharmic way of life,leading a spiritual and righteous,not forgetting his duties in life.

Hindus believe in reincarnation,so our next body in the next birth is determined by God,which is assessed by our good and bad karmas.

With the helps of God's grace we should avoid bad karmas.

Do good and you will get good.

Maya
Maya which is the principle of illusion,is that which does not really exist.It is not an entity or reality having subsistence of its own.

The world
of existence is Maya.Whenwe realize God Siva who is higherreality tehn the world seems a lower reality.As we have learnt that there is no reality other than Paramasivam-God the Almighty.This world os only unreal to the Saint who has realized God,then there is no Maya to be explained.Until man realized the existence of God this Maya wrld is real for him.

Maya is the material cause from which all things are evolved and into which all things are dissolved.The objects and tools of experience are created and provided for the souls from Maya.Souls are concealed by the three malas that are Anava,Karma,Maya.God out of his infinite mercy moves to help the souls free themselves from these three malas.

All evolved will ultimately reach God.

Materials For Homa and its Benefits...

1. Jack fruits tree twigs - Prosperity
2. Oak tree twigs - Success
3. Arasu tree twigs - Wealth
4. Athi tree twigs - Pleasures
5. Sandal wood - Peace of mind
6. Banana tree twigs - Good health
7. Vannie tree twigs - Attraction
8. Vilvam tree twigs - Body growth
9. Mango tree twigs - Defeat of enemies
10. Ghee - Free from sickness
11. Cooked rice - Success in agriculture
12. Gingerly seeds Salvation (moksham)
13. Black gram - Increase in cows
14. Roasted padi - Prosperity
15. Brown sugar - Wealth
16. Coconut - Gift of power
17. Roasted Rice - Defeat of enemies
18. Green peas - Long life
19. Padi - Royal favours
20. Various roots - Profits from land
21. Honey - Health,intelligenceand good speech
22. Milk curd - Blessed with children
23. Oranges - Be impartial
24. Apples - Happiness
25. Banana fruits - Good crops
26. Pomegranate fruits - Free from anger
27. Lime fruits - No fear of death
28. Milk - Long life
29. Arugu grass - Intelligence
30. Jathipoo, kumkuma poo, Pachai karpooram, vetti root - Prosperity

So,what are you waiting for???Go and buy some and give to pooja homas!!!And get the Gods blessing!!!

Abhishegha Materials And its Benefits...

1. Gingerly oil - Good health
2. Rice flour Relief from debts
3. Abhishega kootthu - Cure from ailments
4. Saffron power - Attractive looks
5. Holy water - Prosperity
6. Pancha kavyam - Purity
7. Panchamiirtham - Success
8. Ghee - Salvation
9. Milk - Long life
10. Milk curd (yogurt) - blessed with children
11. Honey - Health,intelligence and music
12. Sugar cane juice - Free from illness
13. Brown fruits - Success over enemies
14. Banana fruits - Good crops
15. Mango fruits - Blessed with children
16. Pomegranate -Calm down from anger
17. Oranges - Be impartial
18. Lime fruits - No fear of death
19. Cooked rice - Gift of a kingdom
20. Young coconut water - Pleasures
21. Vibuthi - Intelligence
22. Sandal paste - Wealth
23. Kunggumam - Prosperity
24. Scented water - Free from fear
25. Sweet rice cooked with ghee - Free from famine
26. Incense - Cure from ailments

Batu caves Thaipusam 2009

For informations towards bhagawad geethai

http://www.islam4all.com/oneness_of_god_in_hinduism1.htm

When Lord Ram was born?

Lord Ram was born on the noon of January10 in the year 5114 BC. In Hindu calendar, it was the ninth day of Shukla Paksha in Chaitra month. Stunned! Well, this exact date of the birthday of Lord Rama is found in the book ‘Dating the Era of Lord Ram’ by Shri Pushkar Bhatnagar. The exact date was obtained by entering the planetary configuration at the time of the birth of Lord Ram as mentioned in the Valmiki Ramayana in Planetarium Software. Interestingly, for thousands of years Hindus have been celebrating Ram Navmi, the birthday of Lord Ram, exactly on the same time and date.

In the original Sanskrit Ramayana written by Sage Valmiki, while mentioning about the birth of Lord Ram, Valmiki had mentioned the astronomical details of the precise moment. Valmiki himself was present in the palace of Dasaratha and he mentions it thus in Bala Kanda of Ramayana.

On completion of the ritual six seasons have passed by and then in the twelfth month, on the ninth day of chaitra month when the presiding deity of ruling star of the day is Aditi, where the ruling star of day is punarvasu, the asterism is in the ascendant, and when five of the nine planets viz., Sun, Mars, Jupiter, Saturn, and Venus are at their highest position, when Jupiter with Moon is ascendant in Cancer, and when day is advancing, then Queen Kausalya gave birth to a son with all the divine attributes like lotus-red eyes, lengthy arms, roseate lips, voice like drumbeat, and who took birth to delight the Ikshwaku dynasty, who is adored by all the worlds, and who is the greatly blessed epitome of Vishnu, namely Rama. [1-18-8, 9, 10, 11]

When this data was entered in the Planetarium software, the day was January 10, 5114 BC. But how could Chaitra Shukla Navami occur in January? We celebrate Ram Navami in March or April. The answer to this was found in an article in Organizer.

There is an astronomical phenomenon called ‘precision’ of the sun as also of the equinoxes. According to the latter, the star which is now taken to be the Pole Star (Dhruv Tara), would yield the place to the Star Abhijit (Vega, alpha Lyrae), 14,000 years from now. So when the lunar month of Chaitra occurred seven thousand years ago in the month of January, 7000 years later, it occurs in the month of (generally) April.

Further, Valmiki had mentioned about other planetary configuration. One such was the planetary configuration when King Dashratha decided to make Lord Ram the king of Ayodhya. According to the book, such a planetary configuration was prevailing on January 5, 5089 BC. Lord Ram was then 25 years old and there are indications in the Ramayana that Lord Ram left Ayodhya when he was 25.

The solar eclipse mentioned in the Ramayana work out precisely to the Ramayana period. From an article written in 2003 in the Tribune by Saroj Bala on the book ‘Dating the Era of Lord Ram’

Valmiki Ramayana refers to the solar eclipse at the time of war with Khardushan in latter half of 13th year of Shri Ram’s living in forests. Valmiki has also mentioned that it was Amavasya that day and planet Mars was in the middle. When this data was entered, the computer software indicated that there was a solar eclipse on October 7, 5077 BC (Amavasya day) which could be seen from Panchvati. On that date, the planetary configuration was the same as has been described by Valmiki i.e. Mars was in the middle, on one side were Venus and Mercury and on the other side were Sun and Saturn. On the basis of planetary configurations described in various other chapters, the date on which Ravana was killed works out to December 4, 5076 BC. Shri Ram completed 14 years of exile on January 2, 5075 BC. That day was also Navami of Shukla Paksha in Chaitra month. Thus, Shri Ram had come back to Ayodhya when he was 39 years old (5114-5075).

To understand the book ‘Dating the Era of Lord Ram’ one needs to have some elementary knowledge of astronomy.

When we try to prove the birth of Hindu icons, it must be understood that these Hindu icons rarely bothered about birth and death. Through Sanatana Dharma they teach us to rise above birth and death. It believes that life is a continuity. And therefore it scoffs at the debates like ‘No Ram’ and ‘Yes Ram lived.’

More info:http://www.hindu-blog.com/2007/09/book-on-when-was-lord-ram-born.html

Understanding Hinduism - Hindu Religion Basics for Beginners

Many people find it difficult to understand Hinduism because of the numerous deities, scriptures and schools of thought. The difficulty is primarily due to the popular concept of God – that there is a God sitting somewhere up in the heavens and controlling the happenings on earth. In fact majority of Hindus too believe in a ‘God sitting above’ but the sole difference that a Hindu can choose a personal God or Gods from the numerous deities in the Hindu pantheon who are all the representative of the Supreme Being – Brahman.
Hinduism, the real name Sanatana Dharma, should be understood step by step. The confusion arises when people directly jumps into the various schools of thought and scriptures or by forming an opinion by standing in the outskirts.
For more informations click this l ink:http://www.hindu-blog.com/2008/05/understanding-hinduism-hindu-religion.html

Who can wear Rudrakhsha?

Rudraksha Beads can be worn by everyone, irrespective of sex, age, religion etc and it helps to overcome difficulties and obstacles in life. Rudraksha Beads does not have any negative effects.
Click to this link for more info:http://hubpages.com/hub/Have-a-problem

Maha Mritunjaya Manthram

"Om Tryambhakam Yajamahe
Sugandhim Pushtivardhanam
Urvarukamiva Bandhanan
Mrityor Mukshiya Maamritat"

Need informations about Rudraksha The great?

http://hubpages.com/hub/Real-Rudraksha-Beads

Snake God நாகம்மா

The Snake Gods are adorned and celebrated in all the Hindu temples of the world. From many centuries the Snake Gods have been given prominence in the life of most of the Hindu people. The Female Snake God is called as Nagarani and the Male God as Nagarajan.and idols of both Gods are placed in all the major Hindu temples of India. In some villages of South India, they have been adorned in the live form and their shelter, termite nest, is also kept in many temples of the country. Pariticularly on Fridays they are given raw eggs and milk. The devotees of them put the raw eggs and the cup of milk nearby their shelter and if the snakes are really living there, they will come out in night times to drink the eggs and milk.

Lord Shiva , The Great God of Hinduism, is wearing the God Nagarajan on his neck and Lord Krishna has made the Snake God Adhisheshan as His bed in His home.

The Hindu people are believing that Snake Gods are associated with wealth and healthy life and they will act as great securities when the people meet difficulties in their life. It is also believed that Snake Gods are having separate world and Shri Nagarajan and Shri Nagarani are ruling that world. However The Snake Gods and other Holy Snakes are under the control of major Gods like Lord Shiva and Lord Krishna.

Shri Rahu Bhagavan

Shri Kethu Bhagavan

Shri Rahu and Shri Ketu are also the Great Snake Gods as well as planetry deities of Hinduism. They both get prominence next to Lord Vinayaka in all the Hindu temples. They are described as malefic planets as they are giving great tribulations to the people in case of unfavorable horoscopic positions. They are also associated with many misevents and accidents in the life of Hindu people. This is believed by the devotees that Shri Rahu is the both averter and creator of misevents and accidents in a life. So the people are fearing to face His associated time period of Rahu Kalam, Kalam means certain hours of a day. Faithful worshipping of Shri Rahu would avert any obstacle and accident in the life of the Hindu people. Shri Ketu is associated with Gnan ( Knowledge ) and gives extreme tribulations to whom found lack of Gnan and sense. It is believed in Hindu's life that Shri Rahu is immediately killing by creating undesirable misevents and accidents and whereas the Ketu is giving great difficulties when He is not in favorable horoscopic position. But both Shri Rahu and Ketu are giving all the desirable things and events in ones life when they are in a favorable horoscopic positions.

Though these Gods are wicked and giving tribulations to the people, they are given significance and celebrated by the Hindu people as almost equal to Lord Krishna and Lord Shiva. To get peaceful and happy life the most of the Hindu people adorn them with great bhakthi. But some people are blaming that these Gods are the root causes for their difficulties in their life. The main thing to understand here is that these Gods are not mere responsible for the ill fate of the people. Lack of knowledge and lack of carefulness are the big reasons to the most of misevents and accidents. We have to make correct decisions in each and every part of our life to lead a happy life. When we lead a proper life, we need not blame the Gods to our misfortunes. Faithful worshipping of Shri Rahu and Shri Ketu and well planned life are showing success in all parts of our life

Ganapathy Slogham

Shuklam bharathanum Vishnum,

Sasi Varnam chaturbhujam,

Prasanna Vathanam Thiyayeth,

Sarva Vighnobha Shaantayea...

Indian Hindu's Doesnt eat Cow...Why?This is the Fact!

Since the dawn of time, Cows have been assisting mankind with life itself. It works hard for mankind to live an easylife. It helps mankind to plow the field so that mankind can plant crops and produce food. It also gives milk for mankind to grow strong and healthy. And cow milk is the only milk mankind used to drink beside mother'smilk.

So there is a sense of appreciation towards the the cow forit helped the civilization to grow and prosper. It is actually this sense of appreciation that prevents Hindus from eating the cow. Even after its death a cow still contributes to the well being of humans through its skin, which will be used in many ways.

But, in the ancient times, the simple farming folks are not sophisticated enough to understand this philosophy.Hence, the rulers and religious leaders linked cows to religion, depicting it as Lord Krishna's playmate in His childhood, and also as Lord Shiva's transportation instrument. And all kinds of rituals and cultural events began to materialize.

Cows are now being used for spiritual prosperity as well. This, elevated the cows to a level ofdivinity in a Hindu's life, regardingthem to be sacred and pure. This is also has become a way to explain to children why Hindus don't eat a cow,since their minds are also not readyto absorb philosophies.The acceptance of cows as divinebeings changed the way Hindus treattheir livestocks. Cows are not seen as merely a livestock or working animals used for plowing fields.

Instead,these animals are treated with respect and love. Often treated as part of the family, the cows are always given names to call them and raised as a pet rather than a livestock (in India,this is the lifestyle even today).Taking into account all the sacrifices the cows had made for mankind, a sense of Its Divinity and also the acceptance as a family, makes the cows not to be seen as a food.

But many Hindus do not realize the Philosophy behind the religious fact of why this custom came to be, believing the spiritual fact as the sole reason forit. Although that is true, it also buries the culture part deep into ignorance.

Hinduism

Who is a Hindu? Is it necessary to go to a temple or practice anything in any special way to be Hindu? What is the position of conversion in Hinduism? What are the 4 stages of life recognized in Hinduism? What is "Karma" ?
Is Hinduism the right name for this religion? How did it get its name? Is Hinduism a religion or a way of life? What is the role of caste in Hinduism? What is the place of women in Hinduism? What is the place of rituals in Hinduism?
Who are swamijis? Why do they wear saffron colored robes? What is the sacred thread or Yagnyopavita? Why is a dot or stripe worn on the forehead? For how many years and in what manner are priests trained? Why do Hindus worship stones,trees, fancy forms of Gods etc?
CORE HINDU BELIEFS AND PRINCIPLES
SACRED TEXTS OF HINDUISM
VARIOUS SCHOOLS OF HINDU PHILOSOPHY
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1. Who is a Hindu?
Summary Answer: If a person has at least one Hindu parent or has chosen to adopt Hindu principles, and celebrates Hindu festivals, one may be considered a Hindu.
Detailed Answer: There are many views in this regard.
One way of looking at it would suggest that a Hindu would observe at least some Hindu traditions as being part of a community. For example: (a) in lifecycle events like marriage ceremonies, death ceremonies etc; (b) in annual and seasonal festivals like Navraatri (or Dusherra), Diwaali (or Deepaavali), Krishna Janmaasthami, etc; (c) general community practices, like temple worship, etc.
Some higher levels of criteria may include such characteristics as having worthwhile objectives (Purushaartha) in life (see question 6, principle iii), believing in rebirth and evolution of the soul, and working towards ultimate realization.
From a strict traditional sense, to be a Hindu, one must either accept the Vedas & Vedaangas and/or Aagama & Tantra.
2.Is it necessary to go to a temple or practice anything in any special way to be a Hindu? Can one stop being a Hindu?
Summary Answer: As long as one is praying at home, it is not necessary to go to a temple to remain a Hindu. One never stops being a Hindu.
While prayer at home is good, prayer at a temple is much better, because the temple is a specially consecrated place, and the idols are specially consecrated idols. The atmosphere and spiritual ambiance in a temple are more powerful and effective. Just as we do watch video pictures at home but, even so, go out occasionally to a theatre to see a film, we can pray daily at home, but need to visit a temple as often as we can.
Detailed Answer: While there is no one single practice required for a Hindu, a Hindu would be expected to follow at least one of the many Hindu practices. Since temple worship is only one such practice, others may be substituted. And one never stops being a Hindu unless one chooses to relinquish Hinduism by actively converting to a non-Hindu faith.
However, there is a special importance for temple worship in modern living, particularly outside India. Since the temple is a consecrated place, the effectiveness of any practice in the temple is likely to be more powerful. The energy of this consecration is described often by temple visitors as a feeling of peace, bliss, happiness, etc. This, combined with the opportunity to interact with Hindu culture (which may not be available in ones neighborhood), becomes a double incentive for Hindus outside India to visit a temple regularly.
3.What is the position of conversion in Hinduism?
Summary Answer: There is no traditional Hindu practice to convert others. However, historically Hinduism has spread to Southeast Asian countries like Cambodia and Indonesia in earlier centuries. Therefore, it would be reasonable to conclude that Hinduism does not actively seek to convert others, but there is room for anyone who wishes to become a Hindu.
Detailed Answer: There is no conversion ceremony prescribed in the ancient tradition, although some modern leaders have invented some. Since anybody can claim to be a Hindu by adopting the principles and practices, there is no prescription in the sacred texts to proselytize others into the faith. Therefore, it would be reasonable to conclude that Hinduism does not actively seek to convert others, but there is room for anyone who wishes to become a Hindu. An observation made by some scholars suggests that by a proper study of Hinduism, a Hindu would become a better Hindu, a Muslim a better Muslim, a Christian a better Christian, a Jew a better Jew, and anyone a better human being.
4.What are the 4 stages of life recognized in Hinduism?
The four stages of life recognized in Hinduism are: i) Life as a student - Brahmacharya ii) Householder - Grihasta iii) Reclusive and meditative seeker away from crowd - Vaanaprasta iv) Renunciate (seeking Moksha) - Sannyaasa [Please review worthwhile objectives of life in Question 6, 3rd principle of Hinduism]
5.What is "Karma"?
Summary Answer: Karma is the result of thoughts, words and deeds that stay with us birth after birth until we live out their consequences - as you sow, so you reap. The law of Karma can be considered as a universal law of cause and effect.
Detailed Answer: Karma refers to both "act" (or action) as well as "results of thought, word and deed." In the context of rebirth, Karma refers to the latter - the idea of cause and effect. Any thought, word or deed, that is not performed dispassionately with no interest in the results, yields Karma. Well-intentioned acts yield positive Karma (or Punya) and ill-intentioned acts yield negative Karma (Paapa). Such consequences have to be lived out.
6.Is Hinduism the right name for this religion? How did it get its name?
Summary Answer: Hinduism is not the name given to their religion by the Hindus. It is thought the Persian pronunciation of Sindhu, the river, as Hindu, and calling the people of that region Hindus made their religion Hinduism for the westerners. Hindus call it Sanaatana Dharma or the Eternal Truth.
Detailed Answer: Hinduism is a name that was given to the religion practiced by those ancient people who lived in the banks of the river Sindhu, later called Indus, and pronounced Hindu by the Persians. And that gave the name Hindustaan or land of the Hindus. Hindus themselves do not attribute a name to their religion - especially unlike other religions there is no founder for this faith. It could be called the VAIDDIKA DHARMA or Vedic Religion as based on the Vedas. Sometimes it is referred to as the Eternal Truth or SANAATANA DHARMA.
But what is in a name as long as it serves recognition? So, indeed the practitioners of this faith are Hindus and the faith is called Hinduism.
7. Is Hinduism a religion or a way of life?
Summary Answer: Hinduism is both a religion and way of life, since religion involves beliefs and way of life involves our conduct in living.
Detailed Answer: Hinduism is both a religion and a way of life. Obviously there is some faith involved until one has the experience of the Ultimate. And there are prescriptions to follow, if one chooses to follow them. So, indeed it is a religion in whatever way one practices it. And, it is indeed a way of life, since every act one does, every moment of ones life, is considered part of the spiritual evolution. In other words both BELIEF (religion) and BEHAVIOR (way of life) are important and reinforce each other.
8.What is the role of caste in Hinduism?
Summary Answer: In its original form it was perhaps a functional arrangement within society. Society as a whole needs several types of work to be completed for organized living: the priests and advisors, the ruler and soldiers, businessman and workers. Everybody being the creation of God and having their own place of importance in society, all should be respected equally.
Detailed Answer: Caste can become a controversial question. In its original form it was perhaps a functional arrangement within society. Society as a whole needs several types of work to be completed for organized living.
From a Vedic perspective, the Purusha Sookta (a hymn from the Vedas) simply notes that everything that we see and beyond is the Ultimate Purusha or God, and each facet of creation is seen as part of God. In that context different body parts of God are described as being the different castes. (While some interpretations of the text actually ascribe the various castes as having emerged from the body parts, the Sanskrit text does not clearly deliver that meaning.)
Such a view of the Vedas leaves open the issue of whether castes are determined by birth (when profession is learned from father to son) or by profession in living (ability to change circumstances with a broader opportunity for education). However, there are many stories that indicate that castes should be viewed based on accomplishments and role in society and not by birth. Vishvaamitra, the great sage, while born in a Kshatriya family (having been a king before), was recognized as a Brahma Rishi. Vaalmiki, the revered saint, was a hunter before authoring Raamaayana.
If the Lord is viewed as the entire world, the intellectuals, opinion makers and teachers of the society constitute the Brahmana. Those who protect the society are the Kshatriyas. Those who control and move the economy are the Vyshyas. And finally those who support the entire society are considered the Shudras. And none of these roles are defined by birth.
9.What is the place of women in Hinduism?
Summary Answer: Hinduism regards all creation as divine. From a spiritual perspective there is a no higher or lower place awarded to women, although in the role of a mother who gives birth, a woman is compared to the Divine Mother (Shakti) who has given birth to all creation.
Detailed Answer: Hinduism regards all creation as divine. From a spiritual perspective there is a no higher or lower place awarded to women. There is evidence of women being given the Yagnyopavita (sacred thread) and being allowed to practice spiritual rituals.
However, there is also recognition that a woman is essentially different from a man in her ability to give birth (to a child). In this regard, a woman has been compared with the Divine Mother who has given birth to the entire universe.
It is with this symbolism of the Mother Divine that often Poojas are done to women during certain festival seasons.
From this respected place of women, the invasions of foreigners into India, their tendency to molest and kidnap women, and the consequent protective tendencies of the Hindus appears to have forced women indoor and in a less dominant role. All of this is slowly reversing, and the natural resilience probably ensured that India was one of the earliest countries in modern times to have had a woman elected as the Prime Minster/Premier of the country.
10.What is the place of rituals in Hinduism?
Summary Answer: Ritual is an essential part of human life, whether it is in the playing field or the protocol of the White House. Every religion has its rituals and so does Hinduism. And rituals create a mental discipline that is supposed to lead to spiritual elevation.
Detailed Answer: Rituals have a very special place in Hinduism from two perspectives:
First, the Mimaamsa school of Hinduism which appears to have mastered the art of managing cause and effect, had as part of its core various rituals that would provide temporal and spiritual upliftment and relief.
Second, from a more broad-based view of belief-based Hinduism, viewing the living process as an evolutionary process, rituals create the ability to live life as an observer - doing for the sake of doing. Modern day psychologists recommend rituals in life as a way of managing stress.
11.Who are swamijis? Why do they wear saffron colored robes? Why do some of them shave their heads?
Summary Answer: Swamijis are people who have renounced life and seek to reach God. The saffron colored robes they wear are the color of fire, symbolizing fire that has consumed and purified everything. Since they have to give up everything in life, shaving off the head symbolizes giving up one more element indicative of ego.
Detailed Answer: Traditionally Swamijis are renunciates (Sannyaasis) - the fourth stage of life noted in question 4. Such persons do not acquire or keep wealth, eat only the food offered as Bhiksha (donation of food), and are either supposed to be Realized Souls or on the path of actively pursuing Realization by shedding all attachments. Sannyaasis maintain no contact with their birth families since in their attitude they should see no difference between anyone (the whole world is their family) and are typically living in forests or retreats away from the average humanity. Living with the idea that everything other than the goal of Salvation is "TUCCHA" or NOT WORTHY, they would not see any association with anything - becoming "Udaaseena" or dis-interested.
While the roots of renunciation is a part of Hindu tradition, Buddhism appears to have had some influence on its later manifestation.
In this tradition of giving up everything worldly, it is common to shave off ones hair (a decoration is considered a mark of ego) - probably a Buddhist influence. It is probable that the Buddhist tradition created monastic living in and near urban centers with the goal of spreading the teachings, and was probably borrowed by the newer traditions of Sannyaasis of the 19th and 20th century.
Followers of the Mimaamsa school of Hindu philosophy are the only school of Hinduism who oppose monasticism of any kind. They consider such institutions as not consistent with the Vedas, since in their view anybody who cannot perform fire-sacrifice cannot be a follower of Dharma (or required conduct). (Sannyaasis of Monastic orders give up fire use as part of their initiation.)
From the viewpoint of the stages of life (see question 4), renunciation is a natural process in the last stage. Possibly from the Vedic Hinduism perspective, it is more internal and personal, and the type of clothing one wears, where one lives and how they wear the hair, and whether they use fire, etc. may actually be completely irrelevant.
A more innovative and modern view of Swamijis expressed by one Swamiji, is not that of a renunciate, but a scholar of Vedaanta. This is not the traditional or general view of one who wears saffron robes, although there may have been spiritual/religious teachers who are sometimes referred to as Swamis out of respect, who may be normal householders.
Given the age of Hinduism, Swamijis are probably the more recent creations in the last few millennia, although non-monastic Sannyaasis go back to more ancient times.
12.What is the sacred thread or Yagnyopavita?
Summary Answer: The scared thread or Yagnyopavita is for purifying ones thoughts, words and deeds in the course of living.Physically, it consists of three strands of thread, connected with a knot. The sacred thread is invested with the Upanayanam ceremony. After the investment, Sandhya-Vandanam is required three times every day - at sunrise, midday and sunset.
Detailed Answer: This is a Vedic Practice of controlling ones thoughts, words and deeds represented by the three strands of the Yagnyopavita.
From a yogic perspective, the process of controlling thoughts, words and deeds can be thought of in terms of the flow of Praana or energy in the body through the 3 principal energy channels called Sushumna, Ida and Pingala. The knot in the three strands is supposed to symbolize the point of control or the Aagnya Chakra where the three energy channels meet.
13.Why is a dot or stripe worn on the forehead?
Summary Answer: It is just a Hindu symbolism to remind us to use our head and be in control.
Detailed Answer: This is purely in Aagamic Hinduism. Vedic Hinduism has no such regulations. One view is that it is the reminder that the mind (in the Aagnyaa Chakra) is the seat of power and control and one should strive to move higher through the mind.
However there are other views as well. Different colors may have some symbolic significance and the way it is worn may signify castes and sects as well.
14. For how many years and in what manner are priests trained?
Summary Answer: Like all other professions, priests undergo rigorous training - traditional practice is for about 12 years from a very young age. They learn to chant the Vedas, learn Sanskrit and various other sacred texts and also learn the practice of various ceremonies.
Detailed Answer: Like any other specialized function, the work of a priest demands certain qualities like aptitude, including appropriate family background, many years of training, and a high level of commitment and faith. Selected youngsters go through a rigorous course of training for twelve years, usually under a dedicated teacher or in appropriate schools in India. The study includes a minimum knowledge of Sanskrit, ability to chant the Vedas, familiarity with Aagama Shaastras, temple worship methods, and temple ritual, as also a capacity to conduct poojas, samskaaras and religious programs in devotees' homes. Very often, a spell of work as an assistant to an established priest in a temple works out well as an initial apprenticeship.
Generally 12 years is considered an important period in the training of priests for a very special reason. The priest works as the medium to convey the needs of the beneficiary (Yajamaana). That is done in the form of energy or Praana. To have the ability to do that, practice of Sandhya Vandana thrice a day is required. Twelve years of practice of Sandhya Vandana is supposed to give every priest the ability to move energy, although some may attain it earlier.
At present, we know of no facilities in the USA for training Hindu priests.
Hindu priests are allowed to marry and live life as householders.
15. Why do Hindus worship stones,trees etc ?Why do Hindu Gods have fancy forms like elephant faced, monkey faced, with six faces,with four hands, etc ? (This one is not from the SSVT series)
Hindus say that everything in this universe are manifestations of God. In Hinduism, there is no the concept of "creation" in the literal sense of the word. It is God who becomes or manifests as the universe. The universe is not different from God. Everything is God. So, the devotee can take anything which appeals to him as a form of God, and worship Him. The omniscient Godknows that the devotee is worshipping Him. The exact name and form do not matter. The attitude and sincerity is what matters.
Similarly a Hindu does not worship a tree or a hill just because it is a tree or a hill. The tree or hill is considered a symbol of God and it is the transcendent God who is worshipped through the natural objects. It is the Creator who is worshipped through the creation. So Hinduism is not pantheistic.
An abstract idea is expressed in a concrete form for the mind to grasp easily. For example, to depict the idea that God protects the devotee from the forces of evil, God is depicted with various weapons. Every small aspect of the forms of various Hindu Gods and Goddesses have a meaning behind them. There is a technical convention of symbology followed. For example, a bow indicated the mind; arrows indicate the senses; noose indicates death; drum indicates time; rosary indicates austerity. The symbology is very elaborate and quite context independant. The picture with all this symbology indicate the personality attributed for the particular form of God. If the devotee also has similar aspirations, he chooses the form of God for his worship. As he thinks about the various aspects in the form, he thinks of the aspectof personality the symbol indicates. This way the form is an excellent aid to think of God with certain attributes. For aperson who does not know the language of this symbology, it is a fancy picture. But for a person who understands, it isan excellent aid for worship.
Also, there is a lot of myths, legends and nice stories associated with every form of God. This allows the devotee to get a very good hold on to the personality and also have a personal psychological relationship with the personality. This offers great stability to the personality of the devotee. The characters which he is aspiring for are deeply engraved in his mind and provide a strong foothold. It is common in the picturization to use various human, animal and even mixed forms. All these have meanings. Any book on the particular aspect of God will give you the exact symbology.
To give further aid to the devotee, even historical characters like Rama, Krishna and various people who lived exemplary lives are given a form with a lot of symbols added. A good example is Hanuman, the monkey-faced. He was a highly self-controlled, learned, wise and loyal devotee of Rama. His devotion to Rama was outstanding. He was very strong in all aspects - physical, mental, moral, emotional andd intellectual. He is worshipped by devotees to grant them his qualities. The story of Rama has accounts of numerous incidents where his hero has showed his covetable qualities.These stories create a vivid picture in the mind of the devotees and encourages them to develop the same qualities.
The ancient Hindus were highly advanced in the science of psychology. There are numerous treatises on this subject. Different forms are found to create different psychological effects. It is by considering this that the various forms are given to various aspects of God. For example, the forms of elephant and mouse seem to arouse the security consciousness in the mind of man. These are used in the form of Ganesha. Thus the form of Ganesha will increase the alerness of the mind. So a worship of Ganesha is advocated before starting anything new. These symbols come from the technical expertise of the ancient Hindus in this field.
16. What are core Hindu beliefs/principles?
Summary Answer: Following are core beliefs/principles of Hinduism:
i) Law of Karma and Reincarnation - Each one of us is more than the body. Ourr true self does not die with the body. Based on how we live our life, we are born and reborn taking different life forms until we evolve to the point of no birth, where we become one with God or stay close with God. (See question 5 for more details on Karma.)
ii) Freedom of Practice - One can be a Hindu by being a good personn and following any type of worship practice that one finds appealing.
iii) Worthwhile Objectives of Life - Hinduism accepts that through life one can do many great things before one ultimately reaches God. Studying well, earning well, getting married, having children, being a good citizen and doing service to society, and then going beyond all of these and living life as a detached person ready to reach God, are all part of Hindu living and the path towards God.
iv) Divine Manifestation - Most Hindus believe that from time to timme God will manifest on earth to help us keep to the right path and make us better. Raama and Krishna are examples of such forms of God coming to earth in human form.
Detailed Answer: The following are considered core beliefs/principles of Hinduism:
i) Law of Karma and Reincarnation - That the body is only the carrier of the consciousness, which in turn is the carrier of the soul is a fundamental assumption of Hinduism. This requires the consciousness to undergo birth after birth in different bodies, carrying with it the "Karma" of previous existence, until the consciousness evolves to the point of melting away with only the pure soulful awareness remaining.
ii) Freedom of Path with the Ultimate Goal of Realization - Individuals may choose whatever path is natural to them. All paths are ultimately supposed to lead to soulful awareness (living life as an observer) culminating in salvation. The four paths generally recognized as broad categories that encompass all paths are the paths of seeking knowledge (Jnyaana Yoga), doing self-less service (Karma Yoga), practicing physical and mental exercises (Raaja/Dhyaana Yoga) and the practice of devotion (Bhakti Yoga). Within these four, one can conceivably fit every activity that one performs in a day - the attitude towards the activity making all the difference.
For those interested, the specific place of each practice differs in different philosophies of Hinduism. For example:
A. In SAANKHYA-YOGA Lowest Path is KARMA Yoga Then BHAKTI Then JNYAANA Highest is DHYAANA/RAAJA Yoga
B. In MIIMAAMSAA Lowest Path is DHYAANA/RAAJA Yoga Then BHAKTI Then JNYAANA Highest is KARMA Yoga
C. In SHANKARA-VEDAANTA Lowest is KARMA Then BHAKTI Then DHYAANA Then JNYAANA
D. In RAAMAANUJA-VEDAANTA Lowest Path is KARMA Yoga Then JNYAANA Then DHYAANA Then BHAKTI Then PRAPATTI [Prapatti or Sharanaagati, although a new term here deserves special mention. It is specific to Raamaanuja Vedaanta and can be considered the highest level of Bhakti. It is complete unconditional surrender to the will of God. One flings oneself at the mercy (Dayaa) of the Deity and hopes for the gift of Moksha. Raamaanuja bases this doctrine on Shvetaashvatara Upanishad VI:18, Vaalmiki Raamaayana Yuddhakaanda 18:33 and Bhagavad Gita XVIII:66.]
E. In MADHVA-VEDAANTA Lowest is KARMA Yoga Then DHYAANA Then JNYAANA Then BHAKTI
In the path of devotion (BHAKTI), people have choice with respect to their worship practices as well as view of the divinity. God can be worshipped as formless (Unmanifest Brahman) or in any form (Roopa of deities) including idols, icons, statues, pictures (Bimbhas), Saligram (fossilized shell), Linga etc. in the firm belief God will present Himself in the form the devotee desires.
iii) Worthwhile Objectives of Living - Hinduism considers living with good conduct (Dharma), acquisition of wealth (Artha), enjoyment of love and pleasure (Kaama), and salvation (Moksha) as worthwhile objectives of living. One can glean a hierarchy in these objectives coinciding with the 4 stages (Aashramas) of life recognized in Hinduism and the 4 sections of the Vedas as follows: ARTHA = BRAHMACHAARYA = MANTRA (or Samhita) KAAMA = GRIHASTHA = BRAAHMANA DHARMA = VAANAPRASTHAA = ARANYAKA MOKSHA = SANNYAASA = UPANISHAD
iv) Avataar or Divine Incarnation - Vedaanta school of Hinduism, the most poppular school of these times, accepts the idea that the Divinity can be born in a body from time to time to show the path and liberate others. The ten Avataars are well known, and among them the story of Raama in Raamayana and of Krishna in Mahaabhaaratha are even better known. An Avataar is a step taken by God out of His free will, but a human being?s rebirth is due to prior karma.
The other schools of Hinduism ignore the entire aspect of Avataars. Even among the Vedaanta schools of Hinduism there are some differences towards the view of the Avataar, but they all accept the idea, unlike the other schools.
v) Variety in the View of Divinity - Hinduism accommodates the idea of a single God and no God with the ambiguity of multiple gods (polytheism). The view of it depends on the school of Hindu philosophy. (See question 7 for more details on schools of Hinduism)
Vedaantic & Nyaaya-Vaisheshika View: There is one God or Divine Power that is part of everything that we see and beyond. Beings can be within bodies or exist in pure spirit (consciousness) form, and are all part of or within the control of the Ultimate.
Yoga-Saankhya and Mimaamsa Views: While non-theistic, they accept the existence of gods (Devas) - more appropriately thought of as spirituaal beings with a portfolio in the governance of cause and effect in the universe - but reject the idea of one Supreme Being. The Samhita (Mantra) and Braahmana segments of the Vedas mention no Supreme Being, but praise many such spiritual beings, even though the Upanishads do speak of one Ultimate Divinity (Para-Brahman).
vi) Damnation or what? - The Vedas speak of no damnation. In generral, there is no idea of damnation in Hinduism, other than being dammed to be reborn until all Karmas are wiped out.
Dvaita-Vedaanta of Madhva is the lone dissenter among the Hindu systems in this regard. It does believe that certain souls go toward everlasting damnation. This doctrine of theirs is based on their interpretation of Bhagavad Gita (Ch XVI:20).
17. What are the sacred texts of Hinduism?
.Summary Answer: The most sacred of all Hindu texts are the Vedas. There are 4 Vedas. In addition, there are other texts that are to be read with the Vedas to fully understand them, which are called Veda-angas or limbs of the Vedas. Also, the texts related to Aagama and Tantra are integral to religious practices of the temple. There are also other texts like the Puraanas, and the Itihaasas (Raamayana and Mahaabhaarata), and various philosophical texts, and Bhagavad Gita (which is a part of the Mahaabhaarata) and Brahma-Sutras, which are considered sacred texts.
Detailed Answer: There are several sacred texts of Hinduism and there are different ways of categorizing them. The first category noted is non-controversial and is accepted as the most important and most sacred of Hindu texts. It is the other texts that have variations in their classifications.
CATEGORY 1: The 4 Vedas (Vedas literally mean Knowledge): Rig, Yajur, Saama and Atharva, including the 4 segments within each Vedas (Braahmana, Samhita, Aranyaka and Upanishad) which include well over 100 texts. These are considered the Shrutis -- literally meaning what was heard, but really refers to the laws and nature of the universe and all existence, that can be felt by yogis in their highest level of awareness. These are considered the TIMELESS and UNCHANGING TRUTH, and therefore THE MOST SACRED OF ALL HINDU TEXTS.
All the other texts are considered Smriti - literally meaning what was remembered, and therefore have a lower standing than the Vedas, the timeless and natural truths of existence.
CATEGORY 2: The other Holy Texts of Hinduism
The 6 Veda-angas (limbs of the Vedas) include the following segments with many associated texts in each sub-category: 1) Sheeksha - science of phonetics 2) Kalpa - practical manuals for personal and temple practices 3) Vyaakarana -grammar 4) Nirukta - etymology 5) Chandas - prosody 6) Jyotisha - astronomy and astrology
In addition, Aagama and Tantra texts need to be noted here. The practice of the Vedic religion requires the knowledge of these ?limbs? of the Vedas. But temple worship practices require Aagamas and Tantra as well.
Without knowledge of grammar and etymology one cannot understand the interpretation of the texts. Without the science of phonetics or prosody, one cannot chant properly. Without understanding the principles of astronomy and astrology, one cannot apply the elements of the practical manuals, which deal with the elemental forces. And the Aagamas and Tantra guide the methods and flow of temple religious practices.
Within the KALPA SUTRAS noted above are: a) Grihya Sutras [Veda based domestic rites] b) Shrauta Sutras [Veda based public rites] c) Dharma Shaastras - Codes of conduct for living, like Manusmriti, etc. Some of the thoughts presented in a number of these texts, especially related to the place of women, castes, etc. may be related to past ages, and may be understood from a historical perspective.
Text of Aagamas and Tantras, connected with temple religion in Hinduism, include Shaiva, Vaishnava, and Shaakta. Among the Vaishnavas there are two Aagamic rites, i.e. Vaikhaanasa and Paancharaatra.
The Itihaasa-Puraanas have a special place in Hinduism. a) Raamaayana, Mahaabhaarata [including the Bhagavad Gita] b) The 18 Mahaa (Big) Puraanas, 18 Upa (lesser) Puraanas,
The Brahma-Sutras, along with the Bhagavad Gita and the Upanishads are called Prasthaana-Trayi, of 3 views or angles (literally departure points), and have a special place among Hindu texts.
The texts related to the various schools of Hindu philosophy are also considered part of the holy texts. In addition to the texts of the regular schools of Hindu philosophy (see question 7), two other groups of texts worth mentioning here are: the Tamil compositions of the 63 Shaiva Adiyaars and the Naalaayira (meaning 4,000)-Prabandham of the 12 Vaishnava Aalvaars [also known as the Tamil Vedas].
Other fields of knowledge are also considered part of the texts of Hinduism. These include the science of life and medicine (Ayurveda), science of martial arts (Dhanurveda), fine arts (Gaandharva-veda), the art of politics and governance (Arthashastra) and the science of building and architecture (sometimes called Sthaapatya-veda).
Since Hinduism views every moment as spiritual and life itself as a spiritual journey, there is nothing that cannot be considered sacred. In the context of the sacred texts, the Vedas have a very special place, being considered the TIMELESS TRUTH.
18.What are the different schools of Hindu philosophy? What is their basis to be called different schools of Hinduism? Are they important to understand?
Summary Answer: Nyaaya-Vaisheshika, Yoga-Saankhya, Mimaamsa and Vedaanta are the recognized schools of Hinduism. Within Vedaanta there are three major schools: Advaita Vedaanta of Shankaraacharya, Vishishta-advaita Vedaanta of Raamanujaacharya, Dvaita-Vedaanta of Madhvaachaarya. Within Mimaamsa, there are two schools of Prabhaakara and Kumaarila respectively. All schools of Hinduism accept the Vedas as the Ultimate Truth. Vedas and other holy texts are terse and hard to understand. So great sages and teachers of the past have interpreted the Vedas and other holy texts differently. Therefore there are many schools. While it is important to understand these schools to understand the different Hindu traditions, one can be a good Hindu without learning the details of these schools.
Detailed Answer: Although most Hindus today have grown up in the Vedaantic school traditions, contemporary Hinduism recognizes the historical development of 7 schools of Hinduism, which started as 6 schools before Shankaraacharya.
The seven schools that formed between 400 CE and 1300 CE are: A. Nyaaya-Vaisheshika B. Saankhya-Yoga C. Prabhaakara Mimaamsaa D. Kumaarila Mimaamsaa E. Shankara Vedaanta (Advaita) F. Raamaanuja Vedaanta (Vishistha-advaita) G. Madhva Vedaanta (Dvaita)
[It must be noted that while the three major schools of Vedaanta are recognized here, there are other minor schools as well with small following.]
Previous to that between 100 CE and 400 CE, the six schools were Nyaaya, Vaisheshika, Saankhya, Yoga, Mimaamsaa and Vedaanta. Later some of these paired off, while others developed different branches.
Essentially, a philosophy would be called a Hindu philosophy if they accepted the Vedas as the Ultimate Truth.
Even though all these schools accept the Vedas as the Ultimate Truth, there is a difference in their approach. For instance, any school will be called a school of Vedaanta only if the founder/s wrote a commentary on the Upanishads, Brahmasutras and the Bhagavad Gita (all three together called Prasthana-Trayi) to establish their point of view - the basis of differentiation and establishment of a separate school of Vedaanta. The other schools don?t require these commentaries. Mimaamsa schools give importance only to the Samhita and Braahmana sections of the Vedas and are focussed on rituals. Nyaaya-Vaisheshika emphasizes reasoning to understand God. Yoga-Saankhya schools emphasize direct experience through meditation.
Each school has its view of the place of knowledge (or personal evidence) in understanding God, the nature of reality, the idea of God, the nature of the universe, the nature of souls, and the idea of Moksha or salvation. Accordingly, each school has its preferred spiritual approach. The table at the end of this answer provides clear distinction based on these academic analysis criteria: Epistemology, Ontology, Theology, Cosmology, Psychology and Soteriology.
For the ease of the general reader, the following comments are noted with special emphasis on the Vedaanta schools which most Hindus follow:
A. Nyaaya and Vaisheshika believes in one Supreme God and considers reasoning (knowledge or Jnyaana) as the way of knowing God.
B. Yoga and Saankhya does not accept the idea of a Supreme God. In fact, this school alone accepts Vedas, not by faith like the other schools, but as the verifiable truth. The focus of this school is on direct experience.
C. & D. The Mimaamsa schools, like the Saankhya-Yoga philosophy, do not accept the idea of a Supreme God. They do, however, accept that there are exalted and powerful, limited beings without gross bodies like ours. These beings can help to deliver well-being in the temporal world and the after cycles of birth and death, and salvation as well. It is debatable whether these exalted beings should be referred to as gods (indicating polytheism) or spirits. Mimaamsa philosophy considers the practice of various rituals (karmas) as very essential. They believe that the karmas (rituals) themselves yield the results, and there is no Supreme God or Ishvara dispensing the results.
E. Shankara Vedaanta, also called Advaita or Non-dualism thinks of the Supreme God as Para-Brahman and even in Bhakti mode feel free to visualize this Ultimate as any Ishtha Devata (favorite deity). The philosophy is that each one of us is the Ultimate God, but yet unrealized. It is Maayaa or illusion that makes one feel distinct from others. All is one - there is no two: is the Advaita philosophy. In South India, Advaitins are sometimes referred to as Smaartaas or non-Vaishnavas or Ayyars (sometimes written as Iyers, which is a Tamil corruption of "Arya"). Much mistakenly they are also referred to as Shaivites, which is a popular misnomer. Shankaraacharya was truly very broadminded. Even though he believed in the ultimate supremacy of reason and knowledge (Jnyaana), he attached great importance to devotion (Bhakti), temples and rituals. Accordingly, he incorporated the Shanmatas or six worship practices [of Ganapati, Kumaara or Subramanya, Surya (Sun), Shakti or Divine Mother, Shiva and Vishnu] under the aegis of his Advaita-Brahmavaada and introduced the Smaarta-panchaayatana Pooja system for his followers.
F. Raamanuja Vedaanta called Vishishtha-advaita or Special Non-dualism think of Vishnu as the Supreme God according to the tradition of the founder. The philosophy considers each being?s soul as part of the body of the Ultimate God, which upon attaining salvation or Moksha stays eternally in heaven. Each soul is not considered the complete God in itself - as suggested by Advaita - and never really becomes part of God, even though philosophically they are considered part of the body of God. This confusion results from the followers of Raamaanuja trying to fuse the Puraanas with the philosophy of the Upanishads.
Dr. S. Radhakrishnan, the famous scholar and the second President of India, recognizes this inconsistency in the following terms: "Raamaanuja walks with olympian assurance like Milton through the halls of heaven."
Vishistha-Advaitins are sometimes referred to as Sri-vaishnavas or Ayyangars (sometimes spelt Iyengars) in South India.
G. Madhva Vedaanta called Dvaita or Dualism, also thinks of Vishnu as the Supreme God. However, this school views each soul as distinct from God and is not considered part of the Supreme God. They believe that good souls ultimately come close to the Supreme God and reside in heaven. They accept that some bad souls would be damned forever in hell. Dvaitins are sometimes referred to as Maadhvaas or Vaishnavas.
It is important to understand these distinctions and realize that for most of us the real Ultimate Truth about the nature of divinity will never be individually experienced during our lifetime. Understanding these differences becomes a cohesive factor for all Hindus to come together, realizing that these differences are unverifiable for most people, practically irrelevant for daily living in contemporary society, with no difference in normative values of living. They do not upset or contradict the core values of Hinduism.
For those interested in the distinct differences of these schools, the following chart provides the details.

Schools of Hinduism
A. Nyaaya-Vaisheshika
B. Saankhya - Yoga
C.Prabhaakara Mimaamsaa
D. Kumaarila Mimaamsaa
E. Advaita Vedaanta
F. Vishishtha-Advaita Vedaanta
G. Dvaita Vedaanta
ANALYSIS CRITERIA
1. Epistomology - Nature of Knowledge or Proof>
# of sources of knowledge
Valid sources of knowledge:
Vedas
Perception
Inference
Analogy

Implication
Non-apprehension

Author of Vedas
GOD
Nature of Vedas
2. Ontology - Nature of Reality
Monistic, dualistic, pluralistic?
Elements of Reality
God, Souls, Material atoms, Space, Time, Minds
Primal Matter, Souls
Souls, Material atoms, Space, Time, Minds
Souls, Material atoms, Space, Time, Minds, Vedas
God
God, Souls, Matter, Time
God, Souls, Space, Matter, Time, Vedas
3. Theology - Nature of God
Single Supreme God
YES
NO
NO
NO
ONLY GOD
YES
YES
Limited spirits (gods)
ignored
YES
YES
YES
Illusion
YES
YES
Role of God
Karma enforcer
-
-
-
-
Karma enforcer
Karma enforcer
4. Cosmology - Nature of Universe
Creator of Universe
GOD
Self-evolve
None
None
GOD
GOD
GOD
Nature of Universe
Periodic creation & dissolution from and to material atoms, which are external to God
Evolution and Involution of Primal Matter by own inherent force
It is uncreated and eternal
It is uncreated and eternal
God, which is the whole Being, appears as God, Souls and Matter (snake-rope analogy)
Periodic creation & dissolution from and to Matter, which is part of God's Body (spider-web analogy)
Periodic creation & dissolution from and to Matter, which is external to God (mason-building analogy)
5. Psychology - Nature of Soul
# of Souls
Infinite
Infinite
Infinite
Infinite
Infinite
Infinite
Infinite
Unique or Identical?
Unique
Identical
-
-
Irrelevant
Identical
Unique
Nature of Souls
No consciousness
Has consciousness
No consciousness
Conscious non-conscious substance
Consciousness equals Soul
Consciousness and Bliss are the essence of Soul
Consciousness and Bliss are the essence of Soul
6. Soteriology - Nature of Salvation
How obtained? Thru:
Knowledge
Meditation
Vedic rituals
Vedic rituals
Knowledge
Devotion
Devotion
(Yoga)
(Jnyaana)
(Dhyaana/Raaja)
(Karma)
(Karma)
(Jnyaana)
(Bhakti-Prapatti)
(Bhakti)
Nature of Salvation or Moksha:
Consciousness
NO
YES
NO
Possible
NO
YES
YES
Bliss**
NO
NO
NO
Possible
NO
YES
YES
Other remarks about soul achieving salvation
Soul merely exists without consciousness or bliss** - i.e. no self-identity, but for external observer there is identity
Souls exists and has consciousness, but no bliss**
Soul merely exists without consciousness or bliss** - i.e. no self-identity, but for external observer there is identity
Soul has option to possess both consciousness and bliss**- which are always potential to the soul
Soul disappears as God without trace
Souls alike and equal - dwell in heaven forever serving God with consciousness and bliss**, both equal to God
Souls dwell in heaven serving God forever. There is a hierarchy based on level of consciousness and bliss***
*Vedas are accepted as the verifiable truth in Saankhya-Yoga as opposed to acceptance by faith.
**Bliss is joy as associated with pleasure as opposed to pain
***In Dvaita philosophy alone, there may be souls who may be damned forever. All other philosophies give souls endless chances for salvation.
Position Statement: Hinduism covers a vast field, with many differing aspects of faith, varied philosophical systems, numerous paths to follow, and interesting varieties of ritual. There is a popular adage that if you ask the same question to a dozen learned Hindus, you may very well get twelve different answers and all of them would be true. The truth is one, but the wise talk of it in differing ways. Our answers and opinions are given according to our best understanding