दोहा- लाल देह लाली लसे, अरु धरि लाल लँगूर.
बज्र देह दानव दलन, जय जय जय कपि सूर..
पवन सुत हनुमान की जय ….
चौपाई
आरती कीजै हनुमान लला की. दुष्ट दलन रघुनाथ कला की. आरती कीजै …
जाके बल से गिरिवर कापें रोग दोष जाके निकट न झांके अंजनी पुत्र महा बलदाई सन्तन के प्रभु सदा सहाई. आरती कीजै …
दे बीरा रघुनाथ पठाए लंका जारि सिया सुधि लाए लंका सो कोट समुद्र - सी खाई जात पवन सुत बार न लाई लंका जारि
असुर संहारे सियाराम के काज संहारे. आरती कीजै …
लक्ष्मन मूर्छित पड़े सकारे आनि संजीवन प्राण उबारे पैठी पताल तोरि जम-कारे अहिरावण की भुजा उखारे बाएं भुजा असुर
दल मारे दहिने भुजा संतजन तारे. आरती कीजै …
सुर नर मुनि आरती उतारें जय जय जय हनुमान उचारें कंचन थार कपूर लौ छाई आरती करत अंजना माई जो हनुमान जी
की आरती गावे बसि बैकुण्ठ परम पद पावे. आरती कीजै …
Wednesday, September 12, 2012
Monday, August 13, 2012
Shree Laxmi Chalisa
Doha
Maatu Lakshmi Kari Kripaa, Karahu Hriday Mein Vaas I
Manokaamanaa Siddh Kari, Puravahu Jan kii Aas I I
Chauratha
Sindhusutaa Main Sumiron Tohii, Jnaan Buddhi Vidyaa Dehu Mohii I
Tum Samaan Nahiin Kou Upakaarii, Sab Vidhi Prabhu Aas Hamaarii II
Chaupaai
Jai Jai Jagat Janani Jagadambaa, Sab Kii Tumahii Ho Avalambaa
Tumahii Ho Ghat Ghat Kii Vaasii, Bintii Yahii Hamarii Khaasii
Jagajananii Jay Sindhu Kumaarii, Diinan Kii Tum Ho Hitakaarii
Binavon Nitya Tumhe Mahaaraanii, Krapa Karo Jag Janani Bhavaanii
Kehi Vidhi Astuti Karon Tihaarii, Sudhi Lijain Aparaadh Bisaarin
Krapaadrasti Chitabahu Mam Orii, Jagat Janani Binatii Sunu Morii
Jnaan Buddhi Jay Sukh Kii Daataa, Sankat Harahu Hamaare Maataa
Kshiir Sindhu Jab Vishnumathaayo, Chaudah Ratn Sindhu Upajaayo
Tin Ratnan Manh Tum Sukhraasii, Sevaa Kiinh Banin Prabhudasi
Jab Jab Janam Jahaan Prabhu Liinhaa, Ruup Badal Tahan Sevaa Kiinhaa
Svayam Vishnu Jab Nar Tanu Dhaaraa, Liinheu Avadhapurii Avataaraa
Tab Tum Prakati Janakapur Manhin, Sevaa Kiinh Hraday Pulakaahii
Apanaavaa Tohi Antarayaamii, Vishvavidit Tribhuvan Ke Svaamii
Tum Samaprabal Shakti Nahi Aanii, Kahan Lagi Mahimaa Kahaun Bakhaanii
Man Kram Bachan Karai Sevakaaii, Manuvaanchhint Phal Sahajay Paaii
Taji Chhal Kapat Aur Chaturaai, Puujahi Vividh Bhaanti Man Lai
Aur Haal Main Kahahun Bujhaaii, Jo Yah Paath Karai Man Laaii
Taakahan Kouu Kast Na Hoii, Manavaanchhit Phal Paavay Soii
Traahimahi Jay Duhkh Nivaarini, Vividh Tap Bhav Bandhan HaariniZ
Jo Yah Parhen Aur Parhaavay, Dhyan Lagavay Sunay Sunavay
Taakon Kou Na Rog Sataavay, Putr Aadi Dhan Sampati Paavay
Putrahiin Dhan Sampati Hiinaa, Andh Vadhir Korhii Ati Diinaa
Vipr Bulaaii Ken Paath Karaavay, Shaankaa Man Mahan Tanik Na Laavay
Path Karaavay Din Chalisa, Taapar Krapaa Karahin Jagadiishaa
Sukh Sampatti Bahut Sii Paavay, Kamii Nanhin Kaahuu Kii Aavay
Baarah Maash Karen Jo Puujaa, Ta Sam Dhani Aur Nahin Duujaa
Pratidin Paath Karehi Man Manhii, Taasam Jagat Katahun Kou Naahiin
Bahuvidhi Kaa Men Karahun Baraaii, Lehu Pariikshaa Dhyaan Lagaaii
Kari Vishvaas Karay Brat Nemaa, Hoi Siddh Upajay Ati Prema
Jay Jay Jay Lakshmi Mahaaraanii, Sab Mahan Vyaapak Tum Gunkhaanii
Tumhro Tej Praval Jag Maannhin, Tum Sam Kou Dayaalu Kahun Naahiin
Mo Anaath Kii Sudhi Ab Lijay, Sannkat Kaati Bhakti Bar Dijay
Bhuulchuuk Karu Chhimaa Hamaarii, Darasan Dijay Dasaa Nihaarii
Binu Darasan Byaakul Ati Bhaarii, Tumhinn Akshat Paavat Dukh Bhaarii
Nahinn Mohi Jnaan Buddhi Hai Tan Mann, Sab Jaanat Tum Apane Man Men
Roop Chaturbhuj Kari Nij Dhaaran, Kasht Mor Ab Karahu Nivaaran
Kehi Prakaar Mein Karahun Baraaii, Jnaan Buddhi Mohin Nahin Adhikaaii
Uthi Kainn Praatakaray Asanaanaa, Jo Kachu Banay Karay So Daanaa
Ashtami Ko Brat Karay Ju Praanii, Harashi Hraday Puujahi Mahaaraanii
Solah Din Puujaa Vidhi Karahii, Aashvin Krishn Jo Ashtamii Parahii
Takar Sab Chhuutain Dukh Daavaa, So Jan Sukh Sampati Niet Paavaa
Doha
Traahi Traahi Dukh Haarini, Harahu Begi Sab Traas I
Jayati Jayati Jai Lakshmi, Karahu Shatru Ko Naas II
Raamadaas Dhari Dhyaan Nit, Vinay Karat Kar Jor I
Maatu Lakshmiidas Pay, Karahu Krapaa Kii Kor II
Sunday, November 13, 2011
Do Hindus Worship Idols?
The answer to this question is most certainly yes! Hindus do worship idols, but so do Christians, Jews and even Muslims. In fact, it is impossible to conceive of God without some form of idol, for idol worship is the way of religion. Let me explain.
In Hinduism there are many words to describe the nature of God, and we will refer to them as the need arises, but in this regard, the most relevant word is acintya, which means "inconceivable," "beyond thought." The true nature of God is, therefore, beyond the ability of human beings to understand, yet we have a need to reach out in our mind and try to conceive of God, so we create an image of God in our minds. This mental image of God is an idol. Most people, including Hindus, think of an idol solely as a graven or carved image and, while this is true, an idol is a carved image, it is also a form that begins in the mind. It is a mental form. Consequently, mental forms are also idols.
The Image of Father
With this in mind, perhaps the most common mental images that human beings use to conceive of God is as a Father, a King or a Mother. The idea of a father, a king or a mother is, therefore, a mental idol, a tool we use, to conceive of what is actually inconceivable, beyond thought. Convert that mental idol into a wooden or stone image and you have created a graven idol. From a Hindu perspective there is little difference between a mental idol and physical idol. One is just an extension of the other. And so, if you conceive of God as the supreme Father, or as the King of kings, or the divine Mother, you have created an idol, a material image with which to approach God. Human beings have no choice other than to approach God through these idols, even though all idols are simply crude and limited approximations of what God is in reality. Of all religions Hinduism seems the most adept at converting mental idols into physical form as graven idols, or what we prefer to call, sacred images. In fact, we generally teach our students not to use the word idol at all because it gives the wrong impression amongst many non Hindus. Indeed, Hindu temples are full of such sacred images of God and Hindus have special ways to install and interact with these images in their temples and homes, and in most cases these images are viewed, not as material images, but as spiritual forms. This is the result of seeing through faith.
Reference: http://www.sanskrit.org/www/Hindu%20Primer/idols.html
In Hinduism there are many words to describe the nature of God, and we will refer to them as the need arises, but in this regard, the most relevant word is acintya, which means "inconceivable," "beyond thought." The true nature of God is, therefore, beyond the ability of human beings to understand, yet we have a need to reach out in our mind and try to conceive of God, so we create an image of God in our minds. This mental image of God is an idol. Most people, including Hindus, think of an idol solely as a graven or carved image and, while this is true, an idol is a carved image, it is also a form that begins in the mind. It is a mental form. Consequently, mental forms are also idols.
The Image of Father
With this in mind, perhaps the most common mental images that human beings use to conceive of God is as a Father, a King or a Mother. The idea of a father, a king or a mother is, therefore, a mental idol, a tool we use, to conceive of what is actually inconceivable, beyond thought. Convert that mental idol into a wooden or stone image and you have created a graven idol. From a Hindu perspective there is little difference between a mental idol and physical idol. One is just an extension of the other. And so, if you conceive of God as the supreme Father, or as the King of kings, or the divine Mother, you have created an idol, a material image with which to approach God. Human beings have no choice other than to approach God through these idols, even though all idols are simply crude and limited approximations of what God is in reality. Of all religions Hinduism seems the most adept at converting mental idols into physical form as graven idols, or what we prefer to call, sacred images. In fact, we generally teach our students not to use the word idol at all because it gives the wrong impression amongst many non Hindus. Indeed, Hindu temples are full of such sacred images of God and Hindus have special ways to install and interact with these images in their temples and homes, and in most cases these images are viewed, not as material images, but as spiritual forms. This is the result of seeing through faith.
Reference: http://www.sanskrit.org/www/Hindu%20Primer/idols.html
Hinduism and Science
The relationship between Hinduism and science is not easy to describe. Since Hinduism has no centralized ecclesiastical authority, (no “church”) it is impossible to get an official position on science or any other issue. In the case of Christianity, however, one can get the official Roman Catholic position on science and similarly on can get an official Lutheran or Baptist positions on evolution, on capital punishment, abortion, or birth control, and so on, but this is not the case with Hinduism. Individual Hindu groups (sampradayas) may have official positions determined by a guru, but in general, there are no large organizations that speak for major segments of the tradition. Consequently, we can only address the relationship between Hinduism and science in the most general of terms.
What we can say, is that Hinduism, like Christianity, Judaism and Islam is a metaphysical system. Science, on the other hand, is non metaphysical and so accepts no divine or "outside the system" source. In this way, Hinduism stands along side the major theologies of the world in its relation to science. That Hinduism has a polytheistic side, unlike Judaism, Christianity and Islam, matters little when it comes to the issue of science. The key point is that Hinduism is a metaphysical tradition, whereas science is not.
The Vedas
The words of the Vedas
In many ways the relationship between science and religion can be determined by how the members of a particular religion view scripture. And as might be expected, within Hinduism, there are conservative Hindu views, modern liberal views and everything in between. Conservative Hindus accept the Vedas as the direct revelation of God and therefore inerrant. Whatever is stated in the Vedas, even if it is contrary to reason, sense perception and modern science, must be accepted. This is religious fundamentalism. On the other hand, there are Hindus who admit that the Vedas contain much that is spiritual, yet they also think that the Vedas are not infallible and so those parts of the Vedas which contradict reason or science can be rejected. This is religious liberalism, and it involves a high degree of rationalism and secularization. And finally there are Hindus, the mass majority of whom, accept that the Vedas contain divine revelation, but think that such revelation is not free of errors because the Vedas have been written and interpreted by human beings who are flawed and conditioned by their place history. Consequently, those parts of the Vedas that seem out of step with reason and proven science are not to be rejected, but must be reinterpreted in a way that conforms to reason and, ultimately, science. All three of these approaches fall within the realm of what, in theology, is called hermeneutics or the interpretation of sacred writings. Indeed, all religions have adherents who subscribe to one of these basic modes of scriptural interpretation and therefore their views towards science follows one of these three general modes.
Chemistry
The Periodic Table
Here is an example of how an important Hindu scripture, the Bhagavad Gita, might regard modern science. There is a chapter of the Gita is entitled, Sankhya Yoga. The word "sankhya" means “counting,” “enumeration,” or “analysis.” In the Gita there is a simple form of "analysis" that classifies matter into eight constituent elements: earth, water, fire, air, space, mind, intelligence and ego. This is essentially a periodic table and an excellent example of early science or what used to be called natural philosophy. Even before the Gita, Hindu thinkers had taken this theme of “counting” and developed it into one of the six traditional philosophies of ancient India called Saankhya. From the perspective of Bhagavad Gita, it is fair to say that modern science is simply a highly detailed analysis of matter and so, in this sense, there is no conflict between the Gita and science. Modern science is simply more of what ancient Hindu thinkers had been doing for millennia, but where the Gita would disagree with modern science is that modern science does not go far enough in its analysis of reality. Vedic "science" is not simply about the mere analysis of matter, but it also includes the analysis soul and God. In other words, it includes metaphysical reality as well as physical reality. The sankhya of the Gita therefore includes an analysis of physical reality as well as a spiritual reality. At present, modern science only accepts physical reality as its domain of study, but the call from the Gita is that ordinary science should also explore the metaphysical dimensions of life and so become a complete form of sankhya. But an objection can be made that science does not need to include such metaphysical issues as the soul and God because philosophy and theology already do this. I think the answer from the Gita would be that physical reality and spiritual reality are ultimately inseparable, and therefore, any study of one that omits the presence of the other will create a false or incomplete body of knowledge. Therefore even such non physical sciences as psychology, biology, or the medical sciences must include at least the premise that at the heart of reality there is a spiritual foundation, and even though we may not be equipped to see it at this point, it is there nonetheless and must be accounted for.
Mathamatics
This simple example illustrates how, from a Hindu perspective, religion and science are related, but of course, most modern scientists, at present, would be hard pressed to include metaphysics within their scientific perspective and methodology. From a Hindu perspective, modern science is a legitimate, but incomplete, step towards knowing and understanding reality. From a modern scientific perspective, Hinduism goes too far in its assumption of what constitutes the foundations of reality and the means of knowing this reality. The relationship between Hinduism and science is, therefore, mixed. On the one hand, the basic approach of science can be accepted, but when it comes to the acceptance of metaphysical elements of reality the Gita and the Vedas embrace these principles as essential to the pursuit of truth, current science cannot.
string theory
Consequently it is fair to say that the Hindu view of science is not that it is wrong, but that it only offers a limited view of reality. Until science is able to open itself to the exploration of metaphysical reality, it will remain incapable of understanding the full nature of reality. In general, the middle and liberal sides of Hinduism are favorable and open to science. The conservative sides of Hinduism, however, will remain closed to science. Interestingly, I see the gradual acceptance of a metaphysical view of reality by modern science an increasing possibility as more work is done in “cutting edge” areas of research like quantum mechanics, particle and string theories, cosmology and other areas that seems to point to answers that go beyond the common mechanistic view of the universe. It will be exciting to watch and see where these new theories lead.
There is another relationship between science and religion that is current, but which, in my opinion, is a wrong attempt to link Hinduism and modern science. This is the attempt to read into the Rig Veda and other Hindu religious texts allegorical renderings that contain so called secret or vague references to modern ideas such as particle theory or quantum mechanics. I have seen interpretations by modern Hindus that attempt to show how modern particle theory was known at the time of the Rig Veda, and how this knowledge was secretly inserted into the text of the Vedas. I have seen attempts by modern Hindus to rationalize and reinterpret Puranic cosmology, which holds a geocentric view of the universe and describes the sun as closer to the earth than the moon, to name just a few differences, in terms of modern astronomy. As we have mentioned, from a Hindu perspective, there is no problem in exploring the possible religious implications of quantum mechanics, string theory or any other modern scientific theory that may open the way for modern science to explore a metaphysical view of the universe, but to read such theories back into the pages of the Vedas in order to justify faith or with so called Hindu nationalistic (Hindu-tva) motivations is not science at all. I caution my readers to be aware of such extreme reinterpretations of sacred writing.
Reference: http://www.sanskrit.org/www/Hindu%20Primer/hinduismandscience.html
What we can say, is that Hinduism, like Christianity, Judaism and Islam is a metaphysical system. Science, on the other hand, is non metaphysical and so accepts no divine or "outside the system" source. In this way, Hinduism stands along side the major theologies of the world in its relation to science. That Hinduism has a polytheistic side, unlike Judaism, Christianity and Islam, matters little when it comes to the issue of science. The key point is that Hinduism is a metaphysical tradition, whereas science is not.
The Vedas
The words of the Vedas
In many ways the relationship between science and religion can be determined by how the members of a particular religion view scripture. And as might be expected, within Hinduism, there are conservative Hindu views, modern liberal views and everything in between. Conservative Hindus accept the Vedas as the direct revelation of God and therefore inerrant. Whatever is stated in the Vedas, even if it is contrary to reason, sense perception and modern science, must be accepted. This is religious fundamentalism. On the other hand, there are Hindus who admit that the Vedas contain much that is spiritual, yet they also think that the Vedas are not infallible and so those parts of the Vedas which contradict reason or science can be rejected. This is religious liberalism, and it involves a high degree of rationalism and secularization. And finally there are Hindus, the mass majority of whom, accept that the Vedas contain divine revelation, but think that such revelation is not free of errors because the Vedas have been written and interpreted by human beings who are flawed and conditioned by their place history. Consequently, those parts of the Vedas that seem out of step with reason and proven science are not to be rejected, but must be reinterpreted in a way that conforms to reason and, ultimately, science. All three of these approaches fall within the realm of what, in theology, is called hermeneutics or the interpretation of sacred writings. Indeed, all religions have adherents who subscribe to one of these basic modes of scriptural interpretation and therefore their views towards science follows one of these three general modes.
Chemistry
The Periodic Table
Here is an example of how an important Hindu scripture, the Bhagavad Gita, might regard modern science. There is a chapter of the Gita is entitled, Sankhya Yoga. The word "sankhya" means “counting,” “enumeration,” or “analysis.” In the Gita there is a simple form of "analysis" that classifies matter into eight constituent elements: earth, water, fire, air, space, mind, intelligence and ego. This is essentially a periodic table and an excellent example of early science or what used to be called natural philosophy. Even before the Gita, Hindu thinkers had taken this theme of “counting” and developed it into one of the six traditional philosophies of ancient India called Saankhya. From the perspective of Bhagavad Gita, it is fair to say that modern science is simply a highly detailed analysis of matter and so, in this sense, there is no conflict between the Gita and science. Modern science is simply more of what ancient Hindu thinkers had been doing for millennia, but where the Gita would disagree with modern science is that modern science does not go far enough in its analysis of reality. Vedic "science" is not simply about the mere analysis of matter, but it also includes the analysis soul and God. In other words, it includes metaphysical reality as well as physical reality. The sankhya of the Gita therefore includes an analysis of physical reality as well as a spiritual reality. At present, modern science only accepts physical reality as its domain of study, but the call from the Gita is that ordinary science should also explore the metaphysical dimensions of life and so become a complete form of sankhya. But an objection can be made that science does not need to include such metaphysical issues as the soul and God because philosophy and theology already do this. I think the answer from the Gita would be that physical reality and spiritual reality are ultimately inseparable, and therefore, any study of one that omits the presence of the other will create a false or incomplete body of knowledge. Therefore even such non physical sciences as psychology, biology, or the medical sciences must include at least the premise that at the heart of reality there is a spiritual foundation, and even though we may not be equipped to see it at this point, it is there nonetheless and must be accounted for.
Mathamatics
This simple example illustrates how, from a Hindu perspective, religion and science are related, but of course, most modern scientists, at present, would be hard pressed to include metaphysics within their scientific perspective and methodology. From a Hindu perspective, modern science is a legitimate, but incomplete, step towards knowing and understanding reality. From a modern scientific perspective, Hinduism goes too far in its assumption of what constitutes the foundations of reality and the means of knowing this reality. The relationship between Hinduism and science is, therefore, mixed. On the one hand, the basic approach of science can be accepted, but when it comes to the acceptance of metaphysical elements of reality the Gita and the Vedas embrace these principles as essential to the pursuit of truth, current science cannot.
string theory
Consequently it is fair to say that the Hindu view of science is not that it is wrong, but that it only offers a limited view of reality. Until science is able to open itself to the exploration of metaphysical reality, it will remain incapable of understanding the full nature of reality. In general, the middle and liberal sides of Hinduism are favorable and open to science. The conservative sides of Hinduism, however, will remain closed to science. Interestingly, I see the gradual acceptance of a metaphysical view of reality by modern science an increasing possibility as more work is done in “cutting edge” areas of research like quantum mechanics, particle and string theories, cosmology and other areas that seems to point to answers that go beyond the common mechanistic view of the universe. It will be exciting to watch and see where these new theories lead.
There is another relationship between science and religion that is current, but which, in my opinion, is a wrong attempt to link Hinduism and modern science. This is the attempt to read into the Rig Veda and other Hindu religious texts allegorical renderings that contain so called secret or vague references to modern ideas such as particle theory or quantum mechanics. I have seen interpretations by modern Hindus that attempt to show how modern particle theory was known at the time of the Rig Veda, and how this knowledge was secretly inserted into the text of the Vedas. I have seen attempts by modern Hindus to rationalize and reinterpret Puranic cosmology, which holds a geocentric view of the universe and describes the sun as closer to the earth than the moon, to name just a few differences, in terms of modern astronomy. As we have mentioned, from a Hindu perspective, there is no problem in exploring the possible religious implications of quantum mechanics, string theory or any other modern scientific theory that may open the way for modern science to explore a metaphysical view of the universe, but to read such theories back into the pages of the Vedas in order to justify faith or with so called Hindu nationalistic (Hindu-tva) motivations is not science at all. I caution my readers to be aware of such extreme reinterpretations of sacred writing.
Reference: http://www.sanskrit.org/www/Hindu%20Primer/hinduismandscience.html
Hinduism
Hinduism is the most ancient religion in the world. It is also known as Sanatan Dharma, which means the eternal right path. Hinduism is never imposed on anybody. In fact it is the only religion in the world, which does not encourage conversion. This is the remarkable feature and nature of Hinduism, which cannot be even imagined by other religions who are always after conversions.
Hinduism is the religion of experience. It is not based on dogmas and creeds to be accepted with blind faith, but is based on self-realisation. It has produced numerous sages and saints like Swami Vivekananda, who had the vision of the Almighty and experienced God in their lives. Hinduism has a very close understanding and relation with the Almighty. Hindus believe that God is not sitting somewhere very far from the human and world. HE is everything and everywhere. For a Hindu, God is in daily life. Hinduism is often described as a way of life because it never separates religion from life and life from religion.
Hinduism is a religion of tolerance and patience and treats other religions with respect. Hinduism never persecuted anyone for his or her faith. Even when people of other religions are critical of Hindu Gods, sacred scriptures or mode of worship, Hindu saints always preach love and calmness. Hinduism gives due respect to each and every creature and to everything in the world. The aspects of nature like earth, sky, mountains, rivers and living beings like animals, plants and things like wealth, education etc are seen as divine and being connected to God. Hinduism considers all the creatures as children of God and the whole world as a single family.
Hinduism is a religion of freedom. It allows the individual absolute freedom in faith and mode of worship. It does not insist that God could be obtained only through a particular name, place or path.
Hinduism is a tradition of ever growing knowledge. It has taught scientific truths centuries before the advent of science in other countries. Hinduism does not separate science from religion. The tantric literature of Hinduism deals with all sorts of science.
Hindus have a reason to be proud of their religion. (Courtesy -Dr. Sivapriya)
Hinduism is the religion of experience. It is not based on dogmas and creeds to be accepted with blind faith, but is based on self-realisation. It has produced numerous sages and saints like Swami Vivekananda, who had the vision of the Almighty and experienced God in their lives. Hinduism has a very close understanding and relation with the Almighty. Hindus believe that God is not sitting somewhere very far from the human and world. HE is everything and everywhere. For a Hindu, God is in daily life. Hinduism is often described as a way of life because it never separates religion from life and life from religion.
Hinduism is a religion of tolerance and patience and treats other religions with respect. Hinduism never persecuted anyone for his or her faith. Even when people of other religions are critical of Hindu Gods, sacred scriptures or mode of worship, Hindu saints always preach love and calmness. Hinduism gives due respect to each and every creature and to everything in the world. The aspects of nature like earth, sky, mountains, rivers and living beings like animals, plants and things like wealth, education etc are seen as divine and being connected to God. Hinduism considers all the creatures as children of God and the whole world as a single family.
Hinduism is a religion of freedom. It allows the individual absolute freedom in faith and mode of worship. It does not insist that God could be obtained only through a particular name, place or path.
Hinduism is a tradition of ever growing knowledge. It has taught scientific truths centuries before the advent of science in other countries. Hinduism does not separate science from religion. The tantric literature of Hinduism deals with all sorts of science.
Hindus have a reason to be proud of their religion. (Courtesy -Dr. Sivapriya)
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