Religion and Science

The following article by Albert Einstein appeared in the New York Times Magazine on November 9, 1930 pp 1-4. It has been reprinted in Ideas and Opinions, Crown Publishers, Inc. 1954, pp 36 - 40. It also appears in Einstein's book The World as I See It, Philosophical Library, New York, 1949, pp. 24 - 28.

Everything that the human race has done and thought is concerned with the satisfaction of deeply felt needs and the assuagement of pain. One has to keep this constantly in mind if one wishes to understand spiritual movements and their development. Feeling and longing are the motive force behind all human endeavor and human creation, in however exalted a guise the latter may present themselves to us. Now what are the feelings and needs that have led men to religious thought and belief in the widest sense of the words? A little consideration will suffice to show us that the most varying emotions preside over the birth of religious thought and experience. With primitive man it is above all fear that evokes religious notions - fear of hunger, wild beasts, sickness, death. Since at this stage of existence understanding of causal connections is usually poorly developed, the human mind creates illusory beings more or less analogous to itself on whose wills and actions these fearful happenings depend. Thus one tries to secure the favor of these beings by carrying out actions and offering sacrifices which, according to the tradition handed down from generation to generation, propitiate them or make them well disposed toward a mortal. In this sense I am speaking of a religion of fear. This, though not created, is in an important degree stabilized by the formation of a special priestly caste which sets itself up as a mediator between the people and the beings they fear, and erects a hegemony on this basis. In many cases a leader or ruler or a privileged class whose position rests on other factors combines priestly functions with its secular authority in order to make the latter more secure; or the political rulers and the priestly caste make common cause in their own interests.

The social impulses are another source of the crystallization of religion. Fathers and mothers and the leaders of larger human communities are mortal and fallible. The desire for guidance, love, and support prompts men to form the social or moral conception of God. This is the God of Providence, who protects, disposes, rewards, and punishes; the God who, according to the limits of the believer's outlook, loves and cherishes the life of the tribe or of the human race, or even or life itself; the comforter in sorrow and unsatisfied longing; he who preserves the souls of the dead. This is the social or moral conception of God.

The Jewish scriptures admirably illustrate the development from the religion of fear to moral religion, a development continued in the New Testament. The religions of all civilized peoples, especially the peoples of the Orient, are primarily moral religions. The development from a religion of fear to moral religion is a great step in peoples' lives. And yet, that primitive religions are based entirely on fear and the religions of civilized peoples purely on morality is a prejudice against which we must be on our guard. The truth is that all religions are a varying blend of both types, with this differentiation: that on the higher levels of social life the religion of morality predominates.

Common to all these types is the anthropomorphic character of their conception of God. In general, only individuals of exceptional endowments, and exceptionally high-minded communities, rise to any considerable extent above this level. But there is a third stage of religious experience which belongs to all of them, even though it is rarely found in a pure form: I shall call it cosmic religious feeling. It is very difficult to elucidate this feeling to anyone who is entirely without it, especially as there is no anthropomorphic conception of God corresponding to it.

The individual feels the futility of human desires and aims and the sublimity and marvelous order which reveal themselves both in nature and in the world of thought. Individual existence impresses him as a sort of prison and he wants to experience the universe as a single significant whole. The beginnings of cosmic religious feeling already appear at an early stage of development, e.g., in many of the Psalms of David and in some of the Prophets. Buddhism, as we have learned especially from the wonderful writings of Schopenhauer, contains a much stronger element of this.

The religious geniuses of all ages have been distinguished by this kind of religious feeling, which knows no dogma and no God conceived in man's image; so that there can be no church whose central teachings are based on it. Hence it is precisely among the heretics of every age that we find men who were filled with this highest kind of religious feeling and were in many cases regarded by their contemporaries as atheists, sometimes also as saints. Looked at in this light, men like Democritus, Francis of Assisi, and Spinoza are closely akin to one another.

How can cosmic religious feeling be communicated from one person to another, if it can give rise to no definite notion of a God and no theology? In my view, it is the most important function of art and science to awaken this feeling and keep it alive in those who are receptive to it.

We thus arrive at a conception of the relation of science to religion very different from the usual one. When one views the matter historically, one is inclined to look upon science and religion as irreconcilable antagonists, and for a very obvious reason. The man who is thoroughly convinced of the universal operation of the law of causation cannot for a moment entertain the idea of a being who interferes in the course of events - provided, of course, that he takes the hypothesis of causality really seriously. He has no use for the religion of fear and equally little for social or moral religion. A God who rewards and punishes is inconceivable to him for the simple reason that a man's actions are determined by necessity, external and internal, so that in God's eyes he cannot be responsible, any more than an inanimate object is responsible for the motions it undergoes. Science has therefore been charged with undermining morality, but the charge is unjust. A man's ethical behavior should be based effectually on sympathy, education, and social ties and needs; no religious basis is necessary. Man would indeed be in a poor way if he had to be restrained by fear of punishment and hopes of reward after death.

It is therefore easy to see why the churches have always fought science and persecuted its devotees.On the other hand, I maintain that the cosmic religious feeling is the strongest and noblest motive for scientific research. Only those who realize the immense efforts and, above all, the devotion without which pioneer work in theoretical science cannot be achieved are able to grasp the strength of the emotion out of which alone such work, remote as it is from the immediate realities of life, can issue. What a deep conviction of the rationality of the universe and what a yearning to understand, were it but a feeble reflection of the mind revealed in this world, Kepler and Newton must have had to enable them to spend years of solitary labor in disentangling the principles of celestial mechanics! Those whose acquaintance with scientific research is derived chiefly from its practical results easily develop a completely false notion of the mentality of the men who, surrounded by a skeptical world, have shown the way to kindred spirits scattered wide through the world and through the centuries. Only one who has devoted his life to similar ends can have a vivid realization of what has inspired these men and given them the strength to remain true to their purpose in spite of countless failures. It is cosmic religious feeling that gives a man such strength. A contemporary has said, not unjustly, that in this materialistic age of ours the serious scientific workers are the only profoundly religious people.

Happy Mothers Day

For all the times you gently picked me up,
When I fell down,
For all the times you tied my shoes
And tucked me into bed,
Or needed something
But put me first instead.

For everything we shared,
The dreams, the laughter,
And the tears,
I love you amma with a "Special Love"
That deepens every year.

Here is a collection of quoters about mothers. Thanks Google P(^^)

"God could not be everywhere
and therefore he made mothers."
~Jewish proverb~

"Of all the rights of women,
the greatest is to be a mother."
~By Lin Yutang~

"The heart of a mother is a deep abyss
at the bottom of which you will always
find forgiveness."
~By Honore' de Balzac (1799-1850)~

"The mother's heart is the child's schoolroom."
~By Henry Ward Beecher (1813-1887)~

"Youth fades; love droops,
the leaves of friendship fall;
A mother's secret hope outlives them all."
~By Oliver Wendell Holmes (1809-1894)~

"The joys of motherhood
are never fully experienced
until the children are in bed."

The Significance of Vesak

//This article wrote by Venerable Mahinda; Thanks a lot.

The significance of Vesak lies with the Buddha and his universal peace message to mankind.

As we recall the Buddha and his Enlightenment, we are immediately reminded of the unique and most profound knowledge and insight which arose in him on the night of his Enlightenment. This coincided with three important events which took place, corresponding to the three watches or periods of the night.

During the first watch of the night, when his mind was calm, clear and purified, light arose in him, knowledge and insight arose. He saw his previous lives, at first one, then two, three up to five, then multiples of them .. . ten, twenty, thirty to fifty. Then 100, 1000 and so on.... As he went on with his practice, during the second watch of the night, he saw how beings die and are reborn, depending on their Karma, how they disappear and reappear from one form to another, from one plane of existence to another. Then during the final watch of the night, he saw the arising and cessation of all phenomena, mental and physical. He saw how things arose dependent on causes and conditions. This led him to perceive the arising and cessation of suffering and all forms of unsatisfactoriness paving the way for the eradication of all taints of cravings. With the complete cessation of craving, his mind was completely liberated. He attained to Full Enlightenment. The realisation dawned in him together with all psychic powers.

This wisdom and light that flashed and radiated under the historic Bodhi Tree at Buddha Gaya in the district of Bihar in Northern India, more than 2500 years ago, is of great significance to human destiny. It illuminated the way by which mankind could cross, from a world of superstition, or hatred and fear, to a new world of light, of true love and happiness.

The heart of the Teachings of the Buddha is contained in the teachings of the Four Noble Truths, namely,

The Noble Truth of Dukkha or suffering
The Origin or Cause of suffering
The End or Cessation of suffering
the Path which leads to the cessation of all sufferings

The First Noble Truth is the Truth of Dukkha which has been generally translated as 'suffering'. But the term Dukkha, which represents the Buddha's view of life and the world, has a deeper philosophical meaning. Birth, old age, sickness and death are universal. All beings are subject to this unsatisfactoriness. Separation from beloved ones and pleasant conditions, association with unpleasant persons and conditions, and not getting what one desires - these are also sources of suffering and unsatisfactoriness. The Buddha summarises Dukkha in what is known as the Five Grasping Aggregates.

Herein, lies the deeper philosophical meaning of Dukkha for it encompasses the whole state of being or existence.

Our life or the whole process of living is seen as a flux of energy comprising of the Five aggregates, namely the Aggregate of Form or the Physical process, Feeling, Perception, Mental Formation, and Consciousness. These are usually classified as mental and physical processes, which are constantly in a state of flux or change.

When we train our minds to observe the functioning of mental and physical processes we will realise the true nature of our lives. We will see how it is subject to change and unsatisfactoriness. And as such, there is no real substance or entity or Self which we can cling to as 'I', 'my' or 'mine'.

When we become aware of the unsatisfactory nature of life, we would naturally want to get out from such a state. It is at this point that we begin to seriously question ourselves about the meaning and purpose of life. This will lead us to seek the Truth with regards to the true nature of existence and the knowledge to overcome unsatisfactoriness.

From the Buddhist point of view, therefore, the purpose of life is to put an end to suffering and all other forms of unsatisfactoriness - to realise peace and real happiness. Such is the significance of the understanding and the realisation of the First Noble Truth.

The Second Noble Truth explains the Origin or Cause of suffering. Tanha or craving is the universal cause of suffering. It includes not only desire for sensual pleasures, wealth and power, but also attachment to ideas', views, opinions, concepts, and beliefs. It is the lust for flesh, the lust for continued existence (or eternalism) in the sensual realms of existence, as well as the realms of form and the formless realms. And there is also the lust and craving for non-existence (or nihilism). These are all different Forms of selfishness, desiring things for oneself, even at the expense of others.

Not realizing the true nature of one's Self, one clings to things which are impermanent, changeable and perishable. The failure to satisfy one's desires through these things; causes disappointment and suffering.

Craving is a powerful mental force present in all of us. It is the root cause of our sufferings. It is this craving which binds us in Samsara - the repeated cycle of birth and` death.

The Third Noble Truth points to the cessation of suffering. Where there is no craving, there is no becoming, no rebirth. Where there is no rebirth, there is no decay. no, old age, no death, hence no suffering. That is how suffering is ended, once and for all.

The Fourth Noble Truth explains the Path or the Way which leads to the cessation of suffering. It is called the Noble Eightfold Path.

The Noble Eightfold path avoids the extremes of self-indulgence on one hand and self-torture on the other. It consists of Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness and Right Concentration.

These path factors may be summarised into 3 stages of training, involving morality, mental culture and wisdom.

Morality or good conduct is the avoidance of evil or unwholesome actions -- actions which are tainted by greed, hatred and delusion; and the performance of the good or wholesome actions, - actions which are free from greed, hatred and delusion, but motivated by liberality, loving-kindness and wisdom.

The function of good conduct or moral restraint is to free one's mind from remorse (or guilty conscience). The mind that is free from remorse (or guilt) is naturally calm and tranquil, and ready for concentration with awareness.

The concentrated and cultured mind is a contemplative and analytical mind. It is capable of seeing cause and effect, and the true nature of existence, thus paving the way for wisdom and insight.

Wisdom in the Buddhist context, is the realisation of the fundamental truths of life, basically the Four Noble Truths. The understanding of the Four Noble Truths provide us with a proper sense of purpose and direction in life. They form the basis of problem-solving.

The message of the Buddha stands today as unaffected by time and the expansion of knowledge as when they were first enunciated.

No matter to what lengths increased scientific knowledge can extend man's mental horizon, there is room for the acceptance and assimilation for further discovery within -the framework of the teachings of the Buddha.

The teaching of the Buddha is open to all to see and judge for themselves. The universality of the teachings of the Buddha has led one of the world's greatest scientists, Albert Einstein to declare that 'if there is any religion that could cope with modern scientific needs, it would be Buddhism'

The teaching of the Buddha became a great civilising force wherever it went. It appeals to reason and freedom of thought, recognising the dignity and potentiality of the human mind. It calls for equality, fraternity and understanding, exhorting its followers to avoid evil, to do good and to purify their minds.

Realising the transient nature of life and all worldly phenomena, the Buddha has advised us to work out our deliverance with heedfulness, as 'heedfulness is the path to the deathless'.

His clear and profound teachings on the cultivation of heedfulness otherwise known as Satipatthana or the Four Foundations of Mindfulness, is the path for the purification of beings - for the overcoming of sorrows and lamentation, for the destruction of all mental and physical sufferings, for the attainment of insight and knowledge and for the realisation of Nibbana. This has been verified by his disciples. It is therefore a path, a technique which may be verified by all irrespective of caste, colour or creed.

The concept of good

What is the Hindu definition of God -monotheistic or polytheistic?

There is much confusion about this, not among Hindus but among those on the outside looking in.

Hinduism is both a monotheistic and a henotheistic religion. Hindus believe in one supreme God who created the universe and who is worshipped as Light, Love and Consciousness. Hindus were never polytheistic, but were always henotheistic. Henotheism is defined by Webster's as "the belief in or worship of one God without denying the existence of others."
//do you agree this?? Comment this on the bottom of this page.

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Personal God
In general Hinduism considers God not just as the Supreme All-powerful Gigantic One, Who commands the humanity to tread the way He/She/It says, but also a personal God Whom the individual can worship out of love and not necessarily out of fear ! The fear brings one only upto certain point and beyond that it repels, but love takes through to the point. Devotion or bhakti as often referred to is a very key concept in Hinduism, even for the philosophically inclined ones. While the shashtras - be it vedas, Agamas, purANas - describe the Glory of God, one finds abundance of stotras that praise the God in love.

God is Formless or with Form ?
For Hindus God, as is, is beyond any attributes of form, color, shapes ... That is, God does not have any specific form or name. In this state God is referred to as nirguNa brahman (attributeless god). However God takes forms as perceived by humans and this perceived form is called saguNa brahman (god with (good) attributes). These forms could range from calm to fierce to yogic (1). Each form has its significance. For example when one is depressed and sees the form of God Strong and Powerful, the seeker feels the moral boost that God would definitely be the support for the right thing. Similarly when in an auspicious ceremony would like the God to be the calm provider of boons. In a spiritually elevated
state, the choice would be the yogic form of God. The forms provide a basis for the Hindu worshipper to easily pursue the otherwise incomprehensible Supreme. So Hinduism supports both form as well as formless worship of the God. Whether one worships in saguNa or nirguNa way, it is ultimately the same God.

Let us hail the God, Who does not have a name or a form or anything like that, by singing thousands of Its names! - thiruvAcakam

Is there an evil force against God ?
God is the Almighty and Supreme. So how can there be anything good or bad against It ? If the good things are the creation of God and bad things of some other evil force, will the gravitational force of the earth be attributed to God or the other force, as it is vital good element for us to live at the same time kills somebody who falls down from a high-rise building! In the system made by God, normally one gets to enjoy the good or bad things based on what have been their inclinations and the actions they made because of that. (This is called karma). There is no evil (satan type) against God. In fact atharva veda puts it
very clearly,

"na dvitIyo na tR^itIyashchaturtho nApyuchyate na pa.nchamo na ShaShThaH saptamo nApyuchyate nAShTamo na navamo dashamo nApyuchyate
ya etaM devamekavR^itaM veda" There is none second to It, neither third not even fourth.
There is none fifth to It, neither sixth not even seventh. There is none eighth to It, neither ninth not even tenth. It is the only Supreme. This is to be known.

The concept of good and bad things is at a lower level and that too in a different way than strictly good and evil. The divines called devas are the protectors and the essentials who support the worlds. For example, air, sun, moon, water, fire etc. Those who disrupt the life supporting mechanism are the daemons called asuras. The conflicts between the two often arise and the Hindu epics talk in detail about them. However it should be kept in mind that as
specified in purANas all the devAs are not the perfect beings and the asuras the worthless evils.

Is God in some heaven beyond ?
God is not just something that stays in a far off heaven, who would be met with after death, if one gets to heaven etc. God is omnipresent. It is right in front of us. Oh, It is right inside us too. Well, It is in each and every minute of the minute particle present/void anywhere! Does It stay in a world beyond ? Of course It does there too. (Very renowned gAyatri mantra hails the Supreme to be the earth, the world around and the skies beyond). One need not wait for the whole lifetime to get to meet God. The important concept in Hinduism is that God
can be realized right here in this world and the God is not just Magnificent Almighty, but is also a sweet lovely One, with whom yu can have a relationship - devotee, spouse, sibling, child, parent... God is not just in some heavens, It is right in us. It is both transcendental as well as intermixed in everything. Those who realize Its presence reap the grand reward.

Those who say He resides up in the sky, say so;
Those who say the Lord of divines residing down in the world beneath, say so.

I would say, the Lord of wisdom, Who got His throat brightly adorned with the stain of poison, is residing in my heart ! (2)

Is God a He ?
Hinduism says, God is not just a He. It is beyond the created contours of gender. For this eason the scriptures very often use the term "It" to refer to God apart from using He and She. Especially when it comes to the Supreme in the natural state (Formless, Attributeless), they prefer It to He or She. The form of Lord ardhanArIshvara(3) clearly conveys that God is masculine, feminine and neuter. When the God is called the Lord of all creatures, It is the God irrespective of the gender, animal race, or whatever other differentiation one could think of.

God is understood not only postulated
The beauty of Hinduism is that the concept of God is tried to be understood, experienced. There are purANas that elaborately tell through the voice of the divines the glory of God. These are one part. On the other hand the scriptures like upaniShads analyze through questioning and reasoning the concept of God. These two types go very much hand in hand. Neither the divine glory limited to the reaches of the human mind with the purANa like scriptures telling the things beyond the normal human reach. At the same time they do not command a blind following of some super-human texts, but also very much permit analysis. The presence of a range of philosophies in Hindu system is the testimony of this. There are texts like yogasutras that cover the scope from reasoning to divine glory too. So the total and complete spectrum of human verification to super-human wisdom is richly available for the smooth progress of the follower
in Hinduism. No need to be blind-folded, explore your way to the Supreme !!

Those who did not get the deeper sense out, keep lecturing out the book-confined knowledge.
//this part wrote by [ aRpudhath thiruvandhAdhi ]

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Siddha Siddhanta
Siddha Siddhanta, or Gorakshanatha Saivism, is generally considered to have come in the lineage of the earlier ascetic orders of India. Gorakshanatha was a disciple of Matsyendranatha, patron saint of Nepal, revered by certain esoteric Buddhist schools as well as by Hindus. Gorakshanatha lived most likely in the tenth century and wrote in Hindi. Historians connect the Gorakshanatha lineage with that of the Pashupatas and their later successors, as well as to the siddha yoga and Agamic traditions. Gorakshanatha adherents themselves say that
Matsyendranatha learned the secret Saiva truths directly from Siva, as Adinatha, and he in turn passed them on to Gorakshanatha. The school systematized and developed the practice of hatha yoga to a remarkable degree, indeed nearly all of what is today taught about hatha yoga comes from this school.

Gorakshanatha, the preeminent guru and author of Siddha Siddhanta Paddhati ("tracks on the doctrines of the adepts"), was a man of awesome spiritual power
and discerning practicality. As a renunciate, his early life is unknown, though he is thought to have been a native of Punjab. He mastered the highly occult Natha yoga sciences after studying for twelve years under his famed guru, Matsyendranatha. Roaming North India from Assam to Kashmir, he worshiped Siva in temples, realizing Him in the deepest of samadhis and awakening many of the powers of a Saiva adept.

By creating twelve orders with monastery-temple complexes across the face of North India, Gorakshanatha popularized his school and effectively insulated pockets of Saivism from Muslim dominance. Matsyendranatha had already established it in Nepal, where to this day he is deified as the country's patron saint. Scholars believe that Gorakshanatha's yoga represents a development out of the earlier Pashupata and related ascetic orders, as there are many
similarities of practice and philosophy.

To outer society, Gorakshanatha's siddha yogis were mesmerizing, memorable men of renunciation-dressed in saffron robes, with flowing, jet-black hair, foreheads white with holy ash, large circular earrings, rudraksha beads and a unique horn whistle on a hair-cord worn around the neck, signifying the primal vibration, Aum. Muslims called the Gorakshanathis "Kanphati," meaning "split-eared ones," referring to the rite of slitting the ear cartilage to
insert sometimes monstrous earrings. Some Muslims even joined the Kanphatis, and heads of a few Gorakshanatha monasteries are known by the Muslim title pir, "holy father." This unusual ecumenical connection was of enormous benefit at a time of general religious persecution.

These Nathas perceived the inner and outer universes as Siva's cosmic body (Mahasakara Pinda), as the continuous blossoming forth of Himself as Shakti (power) into an infinity of souls, worlds and forces. Earth and life, human frailties and human Divinity are Siva manifest. As such, these men expressed spiritual exaltation in mankind and joyous devotion through temple worship and pilgrimage. But their daily focus was on internal worship and kundalini yoga. Inside themselves they sought realization of Parasamvid, the supreme transcendent state of Siva.

Gorakshanatha, in Viveka Martanda, gives his view of samadhi: "Samadhi is the name of that state of phenomenal consciousness, in which there is the perfect realization of the absolute unity of the individual soul and the Universal Soul, and in which there is the perfect dissolution of all the mental processes. Just as a perfect union of salt and water is achieved through the process of yoga, so when the mind or the phenomenal consciousness is absolutely unified or identified with the soul through the process of the deepest concentration, this
is called the state of samadhi. When the individuality of the individual soul is absolutely merged in the self-luminous transcendent unity of the Absolute Spirit (Siva), and the phenomenal consciousness also is wholly dissolved in the Eternal, Infinite, Transcendent Consciousness, then perfect samarasattva (the essential unity of all existences) is realized, and this is called samadhi." Having achieved samarasattva (or samarasa), the yogi remains continually aware of the transcendent unity of God, even while being aware of the ordinary
material world. This is the supreme achievement of the system. The school is noted for its concept of kaya siddhi, extreme physical longevity, and even the claim of immortality for some. Indeed, Gorakshanatha himself and many of his followers are considered to be alive today, carrying on their work from hidden places. The precise methods of this are not delineated in their texts, but are taught directly by the guru.

Among the central scriptures are Hatha Yoga Pradipika by Svatmarama, Gheranda Samhita, Siva Samhita, and Jnanamrita, which are among forty or so works attributed to Gorakshanatha or his followers. Most deal with hatha yoga. The Siddha Siddhanta theology embraces both transcendent Siva (being) and immanent Siva (becoming). Siva is efficient and material cause. Creation and final return of soul and cosmos to Siva are described as "bubbles arising and returning to water." Siddha Siddhanta accepts the advaitic experience of
the advanced yogi while not denying the mixed experiences of oneness and twoness in
ordinary realms of consciousness.

Through the centuries, a large householder community has also arisen which emulates the renunciate ideals. Today there are perhaps 750,000 adherents of Siddha Siddhanta Saivism, who are often understood as Shaktas or advaita tantrics. In truth, they range from street magicians and snake charmers, to established citizens, to advanced sadhus. The school fans out through India, but is most prominent in North India and Nepal. Devotees are called yogis, and stress is placed on world renunciation-even for householders. Over time and
still today, the deeper theology has often been eclipsed by a dominant focus on
kundalini-hatha yoga. Values and attitudes often hold followers apart from society. This sect is also most commonly known as Natha, the Goraksha Pantha and Siddha Yogi Sampradaya. Other names include Adinatha Sampradaya, Nathamatha and Siddhamarga. The word gorakh or goraksha means "cowherd." (The name Gorkha means an inhabitant of Nepal and is the same as Gurkha, the famous martial tribe of that country.)
// do u accept this concept - comment it

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Here I present the philosophical concept of God in Hindu dharma.

While Hindus worship God that has a form, where as one without a form, there is a synergy in this apparent contradiction. This is presented in the Saguna and Nirguna Brahman sections.

While Hindu believe in multiple Gods and a singular God, these concept in reality do not differ from one another. Hindu temples have murtis (images) of Gods and Goddesses, but do God and Gods have gender?

Is there a hierarchy amongst the Gods and Goddesses?

And how do these God and Goddesses that Hindu worship differ from the ishta Devata that every Hindu family has?

And how does the worship in Hindu dharma lead to the ultimate communion with God?

These questions and more, are answered in this section.

Hindu dharma accepts the existence of several Gods or deities, it accepts only one God, the Supreme. Brahma, Vishnu and Siva. are not three independent and separate deities, but three different aspects of the same Supreme God, while engaged in the processes of creation, sustenance and destruction of the universe, in that order. It is similar to the role played by the same person as the father at home, as the boss in the office and as a customer in a shop. Other deities also should be considered in the same light, as different aspects of the Supreme God, manifesting themselves for specific purposes.

The powers of these deities which are inseparable from them - just as the power of fire to burn cannot be separated from fire itself. This power is conceived in the form of their consorts, Sarasvati, Parvati (or Sakti) and Lakshmi.

This is not to say that these deities are imaginary creations. All of them, without exception, are different modes and aspects of Paramatman, the Supreme Self or God.

"If God is our- father, why cannot God be our Mother! If we are the children of our heavenly Father, why cannot we be the children of our heavenly Mother!."

This rhetorical question is the basis of why Hindus recognize and accept both male and female aspects of Nature and worship the Supreme Reality in the form of Mother, Father, Friend, Master, Guru, and Savior. Thus Lord Krishna declares in the Bhagawad Gita:

"I am the Father- of this Universe. I am the Mother of this universe, and the Creator- of all. I am the Highest to be known, the Purifier, the holy OM, and the three Vedas." (BG 9.17)

The worship of God in the form of Mother- is a unique Feature of Hinduism. Through the ages, the doctrine of the Motherhood of God has established a firm root in Hinduism. Today Hindus worship the Divine Mother in many popular forms such as Durga, Kali, Lakshrni, Saraswati, Ambika, and Uma.

By worshipping God as the Divine Mother, a Hindu can more easily attribute Motherly traits to the Lord, such as tenderness and forgivingness. The natural love between a Mother- and her-child is the best expression of the Lord's unconditio nal love for- us as children of God. In the most representative Hindu view, the universe is the manifestation of the creative power (shakti) of Brahman, whose essence is absolute existence, consciousness, and bliss (or in Sanskrit, sat-chit-ananda). Since all created forms proceed from the womb of the mother, the creative power shakti) of God is recognized by Hindus as the female principle or the motherly aspect of nature. In this sense we are all children of the Divine Mother. We are contained by Her before our - manifestation and nourished by Her throughout our existence.

To a Hindu, the motherly aspect of God in nature is full of beauty, gentleness, kindness, and tenderness. When we look upon all the glorious and beautiful things ill nature and experience a feeling of tenderness within us, we feel the motherly instinct of God. The worship of God in the form of Mother is a unique contribution of the Hindu child. When a devotee worships God as Divine Mother, he or- she appeals to Her tenderness and unconditional love. Such love unites the de votee with God, like a child with its mother. Just as a child feels safe and secure in the lap of its mother, a devotee feels safe and secure in the presence of the Divine Mother-. Pararnaharnsa Sri Ramakrishna, one of the greatest Indian s ages of modern times, worshipped the Divine Mother Kali during his entire life. He established a personal relationship with Her and was always conscious of Her presence by his side.

In Hinduism, Divine Mother is the first manifestation of Divine Energy. Thus with the name of Divine Mother comes the idea of energy, omnipotence, omnipresence, love, intelligence, and wisdom. Just as a child believes its mother to be all-powerful, and capable of doing anything for the child, a devotee believes the Divine Mother to be all merciful, all-powerful and
eternally guiding and protecting him with her invisible arms.

The worship of God as Mother- has had a significant impact on Hinduism. The position of women in the Hindu religion is dignified because each woman is considered a manifestation of the Divine Mother. Hindus view man and woman as the two wings of the same bird. Thus, a man is considered incomplete without a woman, since "it is not possible for- a bird to fly on only one wing"---Swami Vivekananda. Through the worship of God in the form of Mother, Hinduism offers a unique reverence to womanhood.

"I am the Father- of this Universe. I am the Mother of this universe, and the Creator- of all. I am the Highest to be known, the Purifier, the holy OM, and the three Vedas." (BG 9.17)