Why drona did not teach archery to ekalavya?

When we hear the word Ekalavya, Guru Bhakti will come to our mind immediately. He gave his thumb, an important finger as Guru Dhakshina for the education obtained from Guru. However, Ekalavya was actually a grey character: partially good and partially bad. Before practicing the shastras (shastra vidya) in front of Drona’s idol, earlier he learned Paishacha vidya from group of devils (pishachi). From this force only, he fought against Sri Krishna with Jarasanda and got defeated. Ekalavya attacked Krishna for the second time and got defeated. Ekalavya thought that it’s not possible to kill Sri Krishna using Paishacha Astra. In order to get Divine astras, he came to Dronacharya with bad intention. Acharya Dhrona had promised to Arjuna that he would make him as supreme in Dhanur vidya after liking his conduct. To keep the promise Acharya Dhrona didn’t taught it to Ekalavya first. Also Ekalavya came to learn archery with the bad intention. When Dronacharya came to know that Ekalavya was worshipping him to obtained Astra Vidya, Dronacharya went and got Ekalavya’s thumb as Gurudakshina to teach him the Astra Vidya. After Dronacharya obtained the Guru Dakshina, he then started to teach Ekalavya the Astra Vidya. Here, Dronacharya didn’t violate the promise of Arjuna (because Ekalavya cannot be as efficient as Arjuna) but at the same time he (as a guru) didn’t disappointed his disciple. This is pointed out by Madhwacharya.

Ekalavya was an amsha of Manimanta, the leader of a certain group of demons although he was talented and came from hunter family. Even demons show devotion towards their master but their actions are demonic and their intentions are against what is good for the society. You will find many demons who worship demigods but they dislike Vishnu because He is in charge of reducing the burden of earth. Earth was actually filled with demons at the time Krishna incarnated. If you read the story of Krishna, you will see many demons planning to kill Krishna since His birth without knowing that He is the cause of all causes. One can have peace only when one develops faith in Absolute God and dedicates all his actions for the good as well as to that God.

You will find devotion, talent and hardship even in demons but we cannot support them because they can misuse the skills that are taught. Regarding the social status of Ekalavya, one has to understand the hindu caste system properly.

The caste system was actually called as swa-dharma. It means duty( dharama) according to one’s swabhava(nature). There are 2 types of dharmas according to Vedic system. Samanya (Normal) and vishesha(Special) dharma. Samanya dharma is common to all. It includes being kind, courteous to all beings, etc. Vishesha dharma is what differs and it is also called swa-dharma. Vedic scriptures has explained to us that our actions must match our energy-nature, our prakriti. Our actions, including our livelihood, must be consistent with our state of conscious, our swabhava. Our swadharma, the mode of life and duty that is natural to us, being based on our karma(deeds of previous lives) and samskaras (impressions in our mind).

According to the Hindu religion, the 3 types of natures of the human being are: mode of goodness, mode of passion and mode of ignorance. Hence, the class of people who are completely in mode of goodness (brahmana=one who has gained the brahma gyana (one who has the correct knowledge about the brahmanda(everything about the universe))) are considered as intellectual class since their mind is not biased towards bad things. That is why they were ministers or priests in the king’s court in olden times. The class of people who are in mode of passion and goodness is considered to be belonging to administrative class(kshathriya). That is why they were kings or warriors because the rulers and warriors have to be very active and brave. They must not only be good towards their citizens( mode of goodness) but also should have the courage to punish the culprits (mode of passion). If a king loves even the criminals like a saint, then the society will not be peaceful. The third class of people is a businessmen (vaishya) who is in the mode of passion and ignorance. The last class of people is ones who are driven by immoral thoughts or who do not have control over their mind to decide what right or wrong or even lazy people. They are worker class(sudra). They were not given highest position because they can misuse the powers. For example, the knowledge about making the bombs/guns is misused by terrorists by killing innocent people. This is because they are in the mode of ignorance. By doing manual work, they would gradually rise above the mode of ignorance and would be getting the higher posts in the future or same life. Hence, this system also worked as purification process for the human beings.

If this division is not done properly in a society, there will be no peace, prosperity as well as spiritual progress of individuals. That is why the meaning of Dharma is that which is meant for the stability of the world. It is also means to be both secular and spiritual welfare of living beings.

The 3 natures explained before are found in ‘varying degrees’ in all individuals, be they Indian, American or British. So God made a broader classification of the individuals. The natures present in individuals fall under the various people in the order of predominance as follows:

BrAhmaNa: sattva–>rajas
kShatriya – rajas–>sattva–>tamas
vaishya – rajas–>tamas–>sattva
shUdra – tamas

In the satya, dwapara and tretayugas it is told that God was helping us to establish good governance in the world. You may ask how God was helping us. The four divisions of human beings were originally done by God to divide the people according to their quality so that there won’t be any waste of time or confusion in selecting the right candidate for different positions in society. God used to fully control the births of the people in previous yugas and decide who has to take birth in which family. We all say that God is the controller of everything but we cannot admit this truth. In the previous yugas, only a pure man, when his punya [karmic merit] becomes exhausted, descends from heaven to earth and is born in kshathriya(administrative class of people) lineage and such man was selected as a king. Such a person is indeed great and is a portion of God on earth. Because Lord Vishnu entered the body of that monarch and helps the citizens to give good governance. Hence we can see the God’s responsibility for the welfare of the world or society. The form of government that is the oldest, most prevalent down through the ages, and most widely found around the globe is that of the divine monarchy. These were found in India, China, Japan, Mexico, Peru, Babylonia, Mesopotamia, Sumer, Ur, Egypt, Ethiopia, the Sudan, in ancient Greece, as well as in Scandinavia and Celtic Europe. In all these civilizations the king was spoken of as divine representatives. That is why we can see great kings like shibi, Satya harishchandra in earlier yugas. There are also instances of sudra getting purified in the same life and getting all the respect. For example, Sage valmikki who came from hunter family has written epic historical book ramayana. Also Vidura the son of a maid-servant has served as minister of Hastinapura. In Mahabharatha, Krishna has even declined the gorgeous feast of Duryodhana, who came from kshathriya clan and went straight to the hut of Vidura who was born from Sudra mother. Vidura had nothing to offer Krishna except some plantain fruits. In his joy, which made him lose his body-consciousness, he offered the peels to Krishna and threw the pith away, not knowing what he was doing. Such was the delight he was immersed in, on seeing Krishna in his cottage. Sri Krishna uttered not a word. He went on swallowing the peels. He noted that the plantain stuff was being thrown off, but said nothing. At that time, it appears, the wife of Vidura was taking a bath. When she heard that Sri Krishna had come, she ran without even dressing herself properly. She forgot herself equally. When she saw Vidura giving peels to the Lord, she yelled, “Oh! What are you giving?” The moment she uttered these words, Vidura came to consciousness and he immediately told her, “Go and put on your clothes, please.” Neither she knew that she had no proper clothes, nor Vidura knew that he was feeding the Lord with peels. When both began to realise the mistake they had made in their overwhelming joy, the one rushed to put on decent clothes and the other offered the fruit instead of the peels. But Sri Krishna is reported to have smilingly remarked, “Now the taste of the fruit has gone. The peels were tastier.” God loves only himself. He cannot love anything else, because anything else does not exist.

However, this caste system is distorted in kaliyuga because it is controlled (partially) by great demon called kalipurusha. Hence, determining the quality of a human cannot be determined merely from birth or caste in this yuga. The entire system has also collapsed because the caste system is no longer formulated as per the inherent guNas in an individual. It is now a caste system based on the individual’s birth. Even now, if an individual objectively examines his nature, he will come to know of his real dharma (duty that purifies oneself).

In the beginning of satya yuga, there was actually no such caste system. Because all the people were thinking well about others and were pure in heart. As people started to think unethically there was a need to divide the people according to their nature.
In the Bhagavd-Gita Lord has told: “Even a man of knowledge acts according to his own nature, for everyone follows the nature he has acquired from the three modes. Thus, from this sloka it is clear that even if we educate a person who is in the mode of ignorance he will still act according to his nature. Even if his intellect says that it is wrong to do the misdeeds, he will still do it because of the impulse of the sense organs.

All scriptures enjoin that the only way to learn is by approaching a spiritual master, inquiring submissively from him and rendering service to him. When Drona refused to accept Ekalavya[until the thumb was lost....as said above] as a disciple at the time this potential relationship ceased to exist. However Ekalavya persisted unilaterally. Disciple means subjecting oneself to the discipline of the Guru. However Ekalavya did not do this, he actually used Drona solely for the purpose of enhancing his own reputation as a warrior. Drona thus considered Ekalavya’s behavior to be improper. Ekalavaya violated both these tenets. Perhaps it was because of his unswerving, though misguided faith in Dronacarya that Ekalavya received the benediction of being killed by none other that the Supreme Personality of Godhead, Sri Krishna Himself.

“From within his heart I inspired Drona to ask for the thumb of Ekalavya and I later killed Ekalavya in battle” reveals Sri Krishna to Arjuna

Drona is a Trikalagya (one who can see past, present and future). Both Eklavya and Karna were made incapable to use archery against Arjuna because both would be in the side of Duruyodhana and both Drona and Parshuram knew it in advance.

Ekalavya-ism, which is a bhava (ideal or sentiment) in the Mahabharata, is a philosophy of self learning with a meditative mind without physical presence of a Guru something which is technologically possible today.

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What is Yaga(Yagam) as per Vedas? What are the types of Yagas?

Yajna, Yaga and Homa are the terms derived from root word 'yaj'. Both yajna and yaga mean the same.

The definition of yaga is--

☀ devatoddeshena dravyatyagaH yagaH.

Setting apart some material to be offered to a deity is yaga.

☀ Tasya agnau prakShepaH homaH.

The offering of that material into the fire is homa.

☀ So the mantra says- sUryAya svAhA, sUryAya idam na mama-

This is for sUrya and is no longer mine.

✔ Meaning of Yagna:

In its gross form, Yagna is a spiritual experiment of sacrificing and sublimating the havana sámagri (herbal preparations) in the fire accompanied by the chanting of Vedic mantras. This is only the outer physical process or ritual of Yagna, which has scientific importance and beneficial effects. This agni-yagna when performed on a small scale is also known as havan, homam or agnihotra.

The meaning of yagna is not confined to this sacrificial ritual. It has a much wider and deeper meaning. The word yagna is derived from the Sanskrit verb yaj, which has a three-fold meaning: worship of deities (devapujana), unity (saògatikaraña) and charity (dána). The philosophy of yagna teaches a way of living in the society in harmony and a lifestyle which promotes and protects higher human values in the society, which is indeed the basis of an ideal human culture.

✔ Scientific Aspects of Yagna:

The four Vedas signify the philosophy of the eternity and complementarity of Gayatri and Yagna in the divine creations. Further, the Atharvaveda also deals with the sound therapy aspects of the mantras. They can be used for the treatment of the ailing human system at the physical, psychological and spiritual levels. The Samaveda focuses on the musical chanting patterns of the mantras and the subtle form of yagna by defining the latter as the process of mental oblation on the surface of internal emotions through the cosmic radiations of the omnipresent subtle energy of sound. The Yajurveda contains the knowledge of the principles and the methods of performing yagnas as a part of the spiritual and scientific experiments for global welfare.

The effects of yagna include treatment of various diseases and the removal of atmospheric pollution (discussed in detail in the coming issues). Another prominent effect is parjanya.

Parjanya implies sublime showers of vital energy and spiritual strength from the upper cosmic planes (higher space). As the natural fertilizers add to the fertility of soil, the unique confluence of the power of mantra, thermal force and sublimated herbal energy in yagna increases the vital energy (práña)1 in the atmosphere while purifying the air. This práña is inherent in the air. The sádhaka, having prepared himself through práñáyáma, is able to inhale this parjanya along with oxygen through inner determination (samkalpa). The flow of fresh air in the morning has been found to be rich in práña. The larger the scale of yajgns and the longer their duration, the greater would be these effects.

The parjanya generated by yagna augments the level of práña in the air. This effect is condensed around the yagnashálá (the area where is yagna performed) but is also prevalent in the wider space and continues to expand with the flow of air with the process of yagna. If we pour some oil drops in a pot containing water, the oil separates itself from water and spreads on the surface of water. In a similar way, the energy of yagna expands all around in the open space. Its práña, its essence, its energy, is also present in the water contained in the clouds. This is showered in the form of rain and thus gets absorbed in the soil, crops and vegetation. The soil irrigated by it is found to be more fertile and the grains, fruits and vegetables grown there are tastier and have higher nutritive value. The milk of the cows which graze the grass grown on such lands is also of excellent quality. Drinking the milk and eating the fruits and vegetables energized by yagna increases our stamina, resistance against infections and diseases, and mental astuteness.

In fact the cosmic flow of práña is omnipresent in the subliminal realms of Nature. It enables all activities, movements and evolution of living beings. All creatures possess práña and therefore they are called práñi. Práña is the source of our vital strength. If it were present in substantial amount in the body, an apparently lean and skinny person would be very strong and healthy (e.g. Mahatma Gandhi). Its elevated levels are expressed in mental radiance, intellectual sharpness and talents. Its reduction on the contrary would render a physically robust person weak, lethargic and dull. Reduction of this subtle energy in plants and trees would diminish the shining beauty of flowers, and nutrient quality of fruits, vegetables and grains. Decreased levels of práña in the air, despite the presence of substantial amounts of oxygen, would lessen its vitality. Even deep breathing of this otherwise ‘fresh’ air would not have the desired healthy effects. People living at such places are found to lack vital strength, immunity and mental sharpness. The parjanya extracted by yagna compensates for these deficiencies.

✔ Types of Yagnas:

A variety of yagnas are described in the scriptures. The seva yagna, meaning service to the society, is a noble example of yagna. The jóána yagna corresponds to the service of people by enlightening their lives with the glow of knowledge and education. The práña yagna implies the selfless service of saving the lives of people from sufferings and agonies and inspiring liveliness and reverence for life in them.

✔ Modern times and ignorance towards a great tradition:

In the tides of time we lost and forgot the original purpose, relevance and importance of yagna in our life. It won’t be an exaggeration to conclude that this negligence has been a major cause of our fallen and miserable state today. Nevertheless, there is a hope of reviving the yagna in its original form, as we have somehow continued the tradition of yagna as a holy custom and occasionally perform it, in some form at least, as a symbolic ritual. Although lifeless and deformed, a feeble and hazy image of this ancient tradition is still with us. All important ceremonies, including the shoÃaÌ samskáras (sixteen rituals that are performed at various stages of life from birth till death), are conducted with yagna. For instance, the Vedic mode of the wedding ceremony (viváha samskára) takes place in the presence of the sacred flames of yagna. As the melting heat of the fire welds and binds two metal pieces, the pious glow and the spiritual warmth of the yagyágni (the fire of yagna) conjugate the souls of the bride and the groom through the sacred knot of marriage. The cremation rites (dáha or aòtyeÌÚi samskára) is also a yagna. The significance of yagna in the thread ceremony (upanayana samskára) is self-evident, as the sacred thread donned to symbolize the initiation of an enlightened life is called “yajóopavita”. This thread is always worn in the auspicious presence of yajóágni. Yagna is also performed during the programme of katha-kirtan (the recital of an allegoric story along with devotional songs), religious celebrations and the occasions of special festivals. For example, Holi, which is celebrated these days as a colour festival was originally a festival of yagna to celebrate the harvesting of ripe crop every year. A handful of fresh grains is required to be sacrificed in the “holi- yagna” as a mark of expressing gratitude to God’s grace. It also signifies the spirit of purifying the grain in yajóágni before using it in food preparations.

Yagna is also performed on religious functions like Satya Narayan Katha, Bhagvat Katha, Ramayan Parayan, etc. Specific yagnas are also invariably linked with the Vedic as well as the tántrika sádhaná-anusthánas. Gayatri sádhaná is regarded incomplete without yagna. The number of áhutis offered in the havans or yagnas organized to mark the end of Gáyatri anuÌÚhána or mahápurascarañas should at least equal the tenth or hundredth fraction of the number of japas completed everyday in these sádhanás. Worshipping various manifestations of God is also required to be carried out with specific kinds of yagna, as described in the holy places of pilgrimage.

The prominence of tirthas, the places of pilgrimage, is also associated with yagna since the Vedic Age. The places where grand yagnas were organized and conducted by the rishis became tirthas and are still revered as holy destinations of pilgrimage in India.

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What is Diwali/Deepawali? Why is it celebrated?

Deepavali or Diwali means "a row of lights". It falls on the last two days of the dark half of the Hindu month of Kartik (October-November).

Origins of Diwali:

There are various alleged origins attributed to this festival. Some hold that they celebrate the marriage of Lakshmi with Lord Vishnu. In Bengal the festival is dedicated to the worship of Kali. It also commemorates that blessed day on which the triumphant Lord Rama returned to Ayodhya after defeating Ravana. On this day also Sri Krishna killed the demon Narakasura. In South India people take an oil bath in the morning and wear new clothes. They partake of sweetmeats. They light fireworks, which are regarded as the effigies of Narakasura who was killed on this day. They greet one another, asking, "Have you had your Ganges bath?" which actually refers to the oil bath that morning as it is regarded as purifying as a bath in the holy Ganga.

Give and Forgive:


Everyone forgets and forgives the wrongs done by others. There is an air of freedom, festivity and friendliness everywhere. This festival brings about unity. It instills charity in the hearts of people. Everyone buys new clothes for the family. Employers, too, purchase new clothes for their employees.

Rise and Shine:

Waking up during the 'Brahmamuhurta' (at 4a.m.) is a great blessing from the standpoint of health, ethical discipline, efficiency in work and spiritual advancement. It is on Deepavali that everyone wakes up early in the morning. The sages who instituted this custom must have cherished the hope that their descendents would realise its benefits and make it a regular habit in their lives.

Unite and Unify:

In a happy mood of great rejoicing village folk move about freely, mixing with one another without any reserve, all enmity being forgotten. People embrace one another with love. Deepavali is a great unifying force. Those with keen inner spiritual ears will clearly hear the voice of the sages, "O Children of God unite, and love all". The vibrations produced by the greetings of love, which fill the atmosphere, are powerful enough to bring about a change of heart in every man and woman in the world. Alas! That heart has considerably hardened, and only a continuous celebration of Deepavali in our homes can rekindle in us the urgent need of turning away from the ruinous path of hatred.

Prosper and Progress:

On this day, Hindu merchants in North India open their new account books and pray for success and prosperity during the coming year. The homes are cleaned and decorated by day and illuminated by night with earthen oil-lamps. The best and finest illuminations are to be seen in Bombay and Amritsar. The famous Golden Temple at Amritsar is lit in the evening with thousands of lamps placed all over the steps of the big tank. Vaishnavites celebrate the Govardhan Puja and feed the poor on a large scale.

Illuminate Your Inner Self:

The light of lights, the self-luminous inner light of the Self is ever shining steadily in the chamber of your heart. Sit quietly. Close your eyes. Withdraw the senses. Fix the mind on this supreme light and enjoy the real Deepavali, by attaining illumination of the soul. He who Himself sees all but whom no one beholds, who illumines the intellect, the sun, the moon and the stars and the whole universe but whom they cannot illumine, He indeed is Brahman, He is the inner Self. Celebrate the real Deepavali by living in Brahman, and enjoy the eternal bliss of the soul.

The sun does not shine there, nor do the moon and the stars, nor do lightnings shine and much less fire. All the lights of the world cannot be compared even to a ray of the inner light of the Self. Merge yourself in this light of lights and enjoy the supreme Deepavali.

Many Deepavali festivals have come and gone. Yet the hearts of the vast majority are as dark as the night of the new moon. The house is lit with lamps, but the heart is full of the darkness of ignorance.

O man! Wake up from the slumber of ignorance. Realize the constant and eternal light of the Soul, which neither rises nor sets, through meditation and deep enquiry.

May you all attain full inner illumination! May the supreme light of lights enlighten your understanding! May you all attain the inexhaustible spiritual wealth of the Self! May you all prosper gloriously on the material as well as spiritual planes!

With excerpts from the writings of Swami Sivananda

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Are Hindus idol worshipers?

First of all, the term idol is misleading. It is called vigraha/mUrti though we vaguely call it an idol.

The stone or metal deity images in Hindu temples and shrines are not mere symbols of the Gods. They are the form through which their love, power and blessings flood forth into this world. We may liken this mystery to our ability to communicate with others through the telephone. We do not talk to the telephone; rather we use it as a means of communication with another person. Without the telephone, we could not converse across long distances; and without the sanctified icon in the temple, we cannot easily commune with the Deity. Divinity can also be invoked and felt in a sacred fire, or in a tree, or in the enlightened person of a sat guru. In our temples, God is invoked in the sanctum by highly trained priests. Through the practice of yoga, or meditation, we invoke God inside our self. Yoga means to yoke oneself to God within. The image or icon of worship is a focus for our prayers and devotions.

Another way to explain icon worship is to acknowledge that Hindus believe God is everywhere, in all things, whether stone, wood, creatures or people. So, it is not surprising that they feel comfortable worshiping the Divine in His material manifestation. The Hindu can see God in stone and water, fire, air and ether, and inside his own soul. Indeed, there are Hindu temples which have in the sanctum sanctorum no image at all but a yantra, a symbolic or mystic diagram. However, the sight of the image enhances the devotee’s worship.

Elaboration: In Hinduism one of the ultimate attainments is when the seeker transcends the need of all form and symbol. This is the yogi’s goal. In this way Hinduism is the least idol-oriented of all the religions of the world. There is no religion that is more aware of the transcendent, timeless, formless, causeless Truth. Nor is there any religion which uses more symbols to represent Truth in preparation for that realization.

Humorously speaking, Hindus are not idle worshipers. I have never seen a Hindu worship in a lazy or idle way. They worship with great vigor and devotion, with unstinting regularity and constancy. There’s nothing idle about our ways of worship! (A little humor never hurts.) But, of course, the question is about “graven images.” All religions have their symbols of holiness through which the sacred flows into the mundane. To name a few: the Christian cross, or statues of Mother Mary and Saint Theresa, the holy Kaaba in Mecca, the Sikh Adi Granth enshrined in the Golden Temple in Amritsar, the Arc and Torah of the Jews, the image of a meditating Buddha, the totems of indigenous and Pagan faiths, and the artifacts of the holy men and women of all religions. Such icons, or graven images, are held in awe by the followers of the respective faiths. The question is, does this make all such religionists idol worshipers? The answer is, yes and no. From our perspective, idol worship is an intelligent, mystical practice shred by all of the world’s great faiths.

The human mind releases itself from suffering through the use of forms and symbols that awaken reverence, evoke sanctity and spiritual wisdom. Even a fundamentalist Christian who rejects all forms of idol worship, including those of the Catholic and Episcopal churches, would resent someone who showed disrespect for his Bible. This is because he considers it sacred. His book and the Hindu’s icon are much alike in this way.

- Satguru Sivaya Subramuniyaswami

Source : http://www.hinduismtoday.com/

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Why Do Hindus worship the cow?

Hindus don’t worship cows. We respect, honor and adore the cow. By honoring this gentle animal, who gives more than she takes, we honor all creatures.

Hindus regard all living creatures as sacred—mammals, fishes, birds and more. We acknowledge this reverence for life in our special affection for the cow. At festivals we decorate and honor her, but we do not worship her in the sense that we worship the Deity.

To the Hindu, the cow symbolizes all other creatures. The cow is a symbol of the Earth, the nourisher, the ever-giving, undemanding provider. The cow represents life and the sustenance of life. The cow is so generous, taking nothing but water, grass and grain. It gives and gives and gives of its milk, as does the liberated soul give of his spiritual knowledge. The cow is so vital to life, the virtual sustainer of life, for many humans. The cow is a symbol of grace and abundance. Veneration of the cow instills in Hindus the virtues of gentleness, receptivity and connectedness with nature.

Elaboration: Who is the greatest giver on planet Earth today? Who do we see on every table in every country of the world— breakfast, lunch and dinner? It is the cow. McDonald’s cow-vending golden arches and their rivals have made fortunes on the humble cow. The generous cow gives milk and cream, yogurt and cheese, butter and ice cream, ghee and buttermilk. It gives entirely of itself through sirloin, ribs, rump, porterhouse and beef stew. Its bones are the base for soup broths and glues. It gives the world leather belts, leather seats, leather coats and shoes, beef jerky, cowboy hats—you name it. The only cow-question for Hindus is, “Why don’t more people respect and protect this remarkable creature?” Mahatma Gandhi once said, “One can measure the greatness of a nation and its moral progress by the way it treats its animals. Cow protection to me is not mere protection of the cow. It means protection of all that lives and is helpless and weak in the world. The cow means the entire subhuman world.”

In the Hindu tradition, the cow is honored, garlanded and given special feedings at festivals all over India, most importantly the annual Gopashtama festival. Demonstrating how dearly Hindus love their cows, colorful cow jewelry and clothing is sold at fairs all over the Indian countryside. From a young age, Hindu children are taught to decorate the cow with garlands, paint and ornaments. Her nature is epitomized in Kamadhenu, the divine, wish-fulfilling cow. The cow and her sacred gifts—milk and ghee in particular—are essential elements in Hindu worship, penance and rites of passage. In India, more than 3,000 institutions called Gaushalas, maintained by charitable trusts, care for old and infirm cows. And while many Hindus are not vegetarians, most respect the still widely held code of abstaining from eating beef.

By her docile, tolerant nature,the cow exemplifies the cardinal virtue of Hinduism, non injury, known as ahimsa. The cow also symbolizes dignity, strength, endurance, maternity and selfless service. In the Vedas, cows represent wealth and joyous Earthly life. From the Rig Veda (4.28.1;6) we read. “The cows have come and have brought us good fortune. In our stalls, contented, may they stay! May they bring forth calves for us, many-colored, giving milk for Indra each day. You make, O cows, the thin man sleek; to the unlovely you bring beauty. Rejoice our homestead with pleasant lowing. In our assemblies we laud your vigor.”

Source : http://www.hinduismtoday.com/

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Why does Hinduism have so many Gods?

Contrary to prevailing misconceptions, Hindus or rather Sanatan Dharma does not have a concept of 'God' at all! Ishwara, as understood in our tradition, is not an entity that sits in heaven and does supervision business. Hence even though we use the term God to refer to Ishwara - the idea behind it is completely different from organized religions. In Hindu culture, the primordial factor has always been karma and goal has always been Moksha - from the cycle of births and deaths - not heaven! This is where comparative religion theory fails completely when applied to Hinduism along with Semitic religions. Peoples of India with different languages and cultures have understood the one Consciousness in their own distinct way. This is signified by the Ishta Devta concept - where every person is free to choose his deity of worship.

Through history there arose four principal Hindu denominations— Saivism, Shaktism, Vaishnavism and Smartism. For Saivites, God is Siva. For Shaktas, Goddess  Shakti is supreme. For Vaishnavites, Lord Vishnu is God. For  Smartas—who see all Deities as reflections of the One God—the choice of  Deity is left to the devotee.

This liberal Smarta perspective is well known, but it is not the prevailing Hindu view. Due to this  diversity, Hindus are profoundly tolerant of other religions, respecting the fact that each person has his/her own  pathway to moksha. One of the unique understandings in Hinduism is as mentioned earlier - life is not about a God in remote heaven but is inside each and every jIvAtma, in the heart and consciousness, waiting to be discovered.

There is much confusion about this subject, even among Hindus. Learn the right terms and the subtle differences in them, and you can explain the profound ways Hindus look at Divinity. Others will be delighted with the richness of the Indian concepts of the divine. You may wish to mention that some Hindus believe only in the formless Absolute Reality as God; others believe in God as personal devta. This freedom makes the understanding of divine the richest in all of Earth’s existing faiths.

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