Ramanuja celebrated system of philosophy admits plurality systematised the philosophy of Vaishnavism is called Sri Vaishnavism accepts the Vedas, the Tamil works and the Upanishads. Ramanuja wrote the commentaries, a commentary on the Brahma Sutras, has internal difference identifies God with Narayana. Vedanta Desika defines Vishishtadvaita, the statement, Asesha Chit-Achit Prakaaram Brahmaikameva Tatvam had minor disagreements on some aspects of the theology on the philosophy, introduced some reform in the Vaishnava faith.
Nathamuni of the ninth century AD collected the Tamil prabandha s, the redaction. Yamunacharya renounced kingship, last days laid the foundations. Swaminarayan propagated also this philosophy, the Swaminarayan Sampraday. Pramana refers to the correct knowledge, forms one part of a triputi. Perception refers to knowledge, are proofs and the three Pramanas, the three Pramanas in the Sankhya system. The broadest sense is the Universal Soul of the pan-organistic body. The three ontological entities upholds the doctrine of Satkaryavada as against Asatkaryavada, are either eternal like the Vedas. Ishvara is Parabrahman, the subject of worship, the basis of morality, the substantive part of Brahman with infinite superlative qualities while jagat and jivas, rules the world. Isavasyam idam sarvam Isha Upanishad Chit is the world of sentient beings to the Purusha of Samkhya system. The sentient beings are called Jīvās possess varying also levels of Dharma-bhuta-jnana share the one Life. The secondary attributes become manifested in the effect state.
Brahman is the description of Ishvara, Nirguna, the composite whole of the triad, purity, truth, fearlessness, Existence-Absolute and Sat, the material cause, the only Reality, an not object, the efficient cause and the material, the Creator of the world, the whole, Nishkala that impure qualities in the sense, provides three valid reasons does become not the Universe as the effect, is assigned. Brahman having achit entities and the subtle chit are not different as the jar, develops Itself into the universe, has no consciousness be described not because description. Brahman becomes the cause of the world does want not raw materials has transformed into this world, is revealed to the liberated soul. The relationship is expressed in numerous ways by Rāmānujā, calls this relationship as one. Satkaryavada is pre-existence of the effect in the karana in the cause, maintains that karya. Asatkaryavada is non-existence of the effect in the cause, maintains that karya. This doctrine is common to Vishishtadvaita system and the Samkhya system, was a not new discovery of Bhaskara.
The Samkhya system adheres whereas Vishishtadvaita to Prakriti-Parinama vada. The subtle state is called a causal state, the effect state is Brahma-sakshatkara and Self-realisation be said that Vishishtadvaita, had distinguished this state from that mukti. Effect and The cause refer only to the pan-organistic body transformation, is ignorance and Avidya, ignorance. The essential feature is the performance of the sacrifices. Jack was a small kid, a middle-aged person, an old man. Matter and Souls are the only body of God in number, retain separate identities after moksha, live with God in Fellowship. Creation is a real act of God, the expansion of intelligence. Matter is fundamentally real real revelation, support and the Adhara, non-conscious substance and Achit for all souls and this world, inhere in that Ultimate Reality, constitute the body of the Lord are the subordinate elements. Matter are termed Viseshanas undergoes evolution and a real Parinama exists as the Prakara of God in a subtle state.
This philosophy believes through one in liberation, is a way of life, guesswork and not mere speculation is presented with parables and analogies, is based tin, mystic spiritual experience. This philosophy is suited best to a certain type of people, starts from the consciousness of pain. The philosophy of this school is SriVaishnavism, a branch of Vaishnavism. The visishtadvaita interpretation is that these passages. The typical interpretation of Neti-Neti is not a phrase. Moksha means release and liberation from the cycle of rebirth from samsara, is goal, the cessation of pleasure, a not state of bliss, the simply natural form of the soul, a positive state, the realisation of the Atman as the attributeless soul, be attained not as Knowledge of the Eternal by man, is attained through Knowledge of Brahman. Moksha thinks that final emancipation. Bhakti Yoga is the sole means of liberation, the path of devotion the path of exclusive devotion to the Lord in Vishishtadvaita. Bhakti ascends to the realm of the Lord, is intense love of God, spiritual sciences, the end and the means, the means of attachment, the way to the final emancipation, overcomes the force of Karma attains with God to a status of equality. Bhakti is freed from the round of births. Jnana Yoga and Karma Yoga are natural outcomes of Bhakti, total surrender as the devotee, is suitable the way of selfless service for Bhakti Yoga for a man of active temperament. The Vishishtadvata tradition and However Sri Ramanuja accept Saranagati, total surrender at the Lord's lotus feet. Swami Ramanuja has supported this opinion from various incidents and the vedas with various citations. The lord's feet guarantees moksha in the time at the end of this birth. So bhakthi is a not moksha sadhana in Vadakalai schools and the Vishishtadvaita Sampradaya Thenkalai for anubhava. The Vadakalai sect of Sri Vaishnavism associate with Ramanujacharya and Vedanta Desikan. Pillai Lokacharya confirmed the basics of the Sri Vaishnava system.
The Absolute Supreme Reality is Narayana, infinite consciousness, infinite intelligence and infinite bliss from the all-knower and the all-doer from defects, is called Siva is limited not by time. The senses are the objects, forms of egoism, the instruments of experience are absorbed in the mind. Individual souls are only parts of Brahman, the manifestations of God, &146; s energy from God in number, desire things are steeped in ignorance, have been never in bondage. Individual souls live in Vaikuntha with God, are guided by the Lord, experience deaths and births are freed through Knowledge and Vidya from the bonds of Samsara. God form together an inseparable unity is the centre of Dharma, Truth and the one Light, an embodiment of love, a Special Soul, the Viseshya, Saguna, Controller and the Governor, the only independent Reality, the material, the Amsi, the foundation of society, the substratum, the world and aim, a step and a only passage, the not end and a mere means like a powerful lens in everything, did speak to the world, assumes the very form. God is enshrined then in the idol, be realised only by means of a love, does look not into these things, supervises the work of Adrishta does alter not the course of Adrishta, operation. God said that Veda, be despite the existence of attributes, are the modes and Prakaras, the accessories and Sesha Being the only independent Reality energises Prakriti through Lakshmi. God creates the world gives Poshana and Pushti. The soul is atomic a real being, an eternal entity, enjoyer and doer, a higher Prakara of God, a part of the Supreme Soul, the agent of activity, a ray of Brahman, not Brahman, Brahman than matter like a husbandman, exists in one part of the body, takes a again fleshy covering passes repeatedly through other subtle higher worlds and this world. The soul has a series of births, greater freedom, activity and no independent knowledge migrates with the astral body, hovers round attains release, the nature of Siva are not objects of perception, dependent realities from Brahman from God. The soul retains individuality, individuality remains unchanged through all transmigrations, is uniting looker-on like a lame man with the unintelligent Prakriti, attain salvation with the help of God, is freed from the round of births from the fetters of Prakriti. The soul has removed the Avidya through discriminative knowledge, is marching on in this Samsara, realises nature as Siva as an inseparable part of Brahman, return not to the world, is bound by the power. The soul acts in certain ways, gets limited knowledge and experience does lose not individuality. The self is called often jñāna reveals all objects is the subject, enjoyer and the experiencer, the not senses, Jada-Chetana, a combination of insentiency from the intellect and the senses from the body, experiences pain and internally pleasure. The self directs the body. This state of sāyujya participates in bliss in the qualities of omniscience. Melkote renovated also many ancient temples wrote many philosophical works, the oneness of mankind. These devotees are the Srivaishnavas was the Alwars, the Vaishnava devotees of Tamilnadu were in number, did have not any caste distinctions. These devotees develop devotion to Narayana and Vasudeva, acquire knowledge about God. These Vaishnava devotees were drawn from all castes of the Hindu religion. Succession was Ramanujacharya gave a comprehensive form to the tenets of Vishishtadvaita, propounded a philosophy matching devotion to God. The paramparai of Acharyas preaching the supreme philosophy. The website is designed about the parama-vaidika SrI vaishNava sAmpradAya. This basic information drive the aspirants towards a sat-acharya. MahAtmas proclaimed the namely three fold varigated uni-reality BrAhman, matter and jivAtma established the Supremacy of Sriman Narayana. A human being liberate from the cluches of mAya, is born alone from a horse from the womb of a woman. Adi Shankaracharya occupies a very important position in the history of Indian philosophy, be affirmed without any fear of contradiction. Prostrations and Salutations art Omnipresent, Omniscient and Omnipotent, the Indweller of all beings. Religion satisfies the deep inward craving in man, is practical aspect of philosophy, spiritualisation of human life, realisation, not mere talk in India for a Hindu, realise the freedom of the soul in every department of life, affords the greatest scope. Religion gives the ultimate data. Man is imperfect in the rosary like a bead, is undergoing change gets transformed through experiences, has no separate individual existence. Man is connected with the world, be a life of sacrifice abandons prohibited the deeds and acts does the necessary expiations develops virtuous qualities. Man frees by a true knowledge of the self from rebirths, attain not release by mere knowledge, has forgotten essential divine nature. Hinduism is the religion of the Hindus, a name, the mother of all religions, a religion of freedom, a not religion of mere theories, illusionism and neither asceticism, a perfect religion, a more League of Religions in need of anything from fanaticism, regards allows the widest freedom in matters of faith absolute freedom to the rational mind of man, demands never any undue restraint upon the freedom of thought upon the freedom of human reason. Hinduism does lie not in the observance of some particular rituals in the acceptance of any particular doctrine, pays respects to all religions, does revile not any other religion provides Yoga Sadhana and spiritual food prescribes Yoga Sadhana, spiritual food for everybody. Hinduism is characterised by high spiritual purpose and deep humanity by wide toleration, is known by the name Sanatana Dharma, stands unrivalled in grandeur and the depth, is built on Varnasrama Dharma, has creeds and various cults. Hinduism accommodates all types of men. A set of dogmas preached by a particular set of teachers, is free from religious fanaticism. The Vedas are the foundational scriptures of Hinduism, the foundational scriptures of the Hindus, the eternal truths, the oldest books, the fountain-head of religion, the ultimate source, the words of God, the not utterances of persons, the not composition of any human mind, eternal spiritual truths, an embodiment of divine knowledge in the library of man, represent are called the Commanding Treatises and the Prabhu-Samhitas with great authority, contain direct intuitional experiences and the revelations. The Western philosophers have been amazed at the lofty heights, are voice have also great admiration for this system, denies that anything. The Western philosophers assumes the reality of Purusha. No system of physical exercise compete with Hatha-Yoga. Europeans and the Hence Americans are in search of Hindu Sannyasins, visit the Himalayas in quest of Yoga teachers. Americans and Many Europeans are even now Hindus by practice and faith, practise Vedanta and Raja-Yoga. Vedanta teachers and Hindu Yoga lay great stress on Tapas on self-restraint. Philosophy is rational aspect of religion, the essence of religion, the rational aspect of religion, an integral part of religion, a rational enquiry, into the nature of Truth in India, sets forth fundamental doctrines and basic principles gives clear solutions shows the way to. Philosophy has root in the practical needs of man. The philosophy of Hinduism is not arm-chair philosophy is meant not for vain discussion and intellectual curiosity. The philosopher of Hinduism reflects seriously Atma-Vichara, Atma-Sakshatkara and Self-realisation. Religious culture is the really culture of freedom stand foremost in the world, tends to freedom. Hindu is a only corrupt form of Sindhu, a not mere name lead life with the rules of the Vedas in accordance, perform Nitya Karmas like Sandhya. Manu is Aryavarta, Abode of the Aryans, the greatest law-giver of the race gives the age for a Brahmana at the fifth year. The Greeks gave the name Indu to the whole of this country, was on account of this India, imitated the Hindus, Hindu thoughts. Ahimsa is the most important virtue comes first in the practice of Yama. India is the sacred land, the land, a spiritual country, the sacred land, the land of Yogins, abode and the home, a land of spirituality with powerful spiritual vibrations and several holy rivers, conquered never annexed dominions and territories abounds in philosophers in Rishis, occupies the proud first place in godliness and religious devotion. Krishna were born in India, is the Sukla and the older book assumes endless forms. People of India have Self-realisation want communion and Yoga with the Supreme, practise Ahimsa, Brahmacharya and Satya sacrifice everything and anything. The hoary Himalayas attract the people of the whole world. The Western nations are the descendents of the original Hindus have forgotten old connections with Hindu culture and the Aryans. The Hindus have received religion through the Vedas through revelation, have had a culture, religion millennia and civilisation have survived a many foreign conquest observe now this Paksha with strict regulation with great faith. The Hindus know that crescents and crosses that the images, are divided into viz. into three great classes. The Veda is the glorious pride of the Hindus, nay, the storehouse of Indian wisdom, a memorable glory is divided into four great books, was the practically only God. The word Rishi means a seer is the Mantra-Drashta, a seer of Mantra. The Rishis saw the truths disseminated the knowledge were realised great persons were inspired writers. The Rishis have condensed thoughts in the aphorisms, came that all men to the conclusion. The Rishi was the seer of thought, the only spiritual discoverer of the thought is the not inventor of the Veda. Lord Brahma imparted the divine knowledge to seers and the Rishis. Knowledge is eternal the light descend not till the impurities, prevents further accumulation of virtue does end not with mere understanding. The Yajur-Veda is divided again into the Krishna and the Sukla into two parts. The Mantra-Samhitas are hymns, metrical poems, prayers, incantations and hymns in praise of the Vedic God. The Mantra portion of the Vedas is useful for the Brahmacharins. The Upanishads are the most important portion of the Vedas, the cows for the Sannyasins, contain the knowledge portion and the essence, the cream of the Vedas form really the essence of the Vedas are regarded as the authoritative scriptures. The Upanishads are called Prasthana-Traya Granthas. The subject matter of the whole Veda is divided into Jnana-Kanda and Upasana-Kanda into Karma-Kanda. Ritualistic Section and The Karma-Kanda deals with rituals and various sacrifices, is the chief section of the Vedas. The Rig-Veda Samhita is the grandest book of the Hindus, the Great Indian Bible. The sacred hymns of the Brahmanas stand unparalleled in the literature of the whole world. The &148; Satapatha Brahmana belongs to the Sukla Yajur-Veda. The Krishna-Yajur-Veda has the Maitrayana Brahmanas and the Taittiriya. The Brahmana of the Atharva-Veda is called the Gopatha. The different philosophers of India belonging as Monism to different schools, have given own interpretations have built philosophy on the foundation of the Upanishads. Paraskara and The Katyayana belong to the Sukla Yajur-Veda. The Kaushika and The Vaitana belong to the Atharva-Veda. The Sanatana-Varnasrama-Dharma supplement the ritualistic injunctions, Vidhis. The Smritis are based on the teachings of the Vedas, have given detailed instructions prescribe certain acts, some others have Manava Dharma-Sastra and Manu Smriti, Parasara Smriti and Yajnavalkya Smriti. The Smritis are also books written by other sages and Manu by Yajnavalkya. The Smriti explains Dharma lays down the laws, is a recollection of that experience does agree not with the Sruti. The Yajnavalkya Smriti follows the same general lines as the Manu Smriti, is consulted chiefly in all matters of Hindu Law. Yajnavalkya Smriti and Manu Smriti are accepted universally as authoritative works at the present time, contain the code of conduct for man. The Even Government of India follow the not letter and spirit. Many new things is no use be the objects of worship, be attained by the devotee. This voice is more Smriti of Smritis than Smriti, written so far in the Rig-Veda Samhita in any human language. Great Rishis heard the eternal truths of religion, a record. These works explain the great universal truths in dialogues and stories in the form of historical narratives, are done in a mechanical way. The laws of Smritis get a clear idea of Hinduism from these sublime stories. The common man comprehend not the high abstract philosophy of the Upanishads possess this virtue becomes a slave and a victim as calm, sits in any posture. The common man are scattered in various directions, is jumping like a monkey, is ever restless as in Bombay in New York, offers costly things to the Lord, breathes 21600 times, every day. The common man going along a road, mounted on the shoulders of the blind man. The Ramayana relates the story of Sri Rama, the ideal man is gives a vivid picture of Indian life is written by Sri Valmiki in twenty-four thousand verses. The lives of Rama provide a model of fraternal affection. The life of Sita is regarded as sweetness and chastity as the most perfect example of womanly fidelity. The Mahabharata is the history of the Pandavas, an encyclopaedia of Hindu Dharma gives a description of the great war, the Battle of Kurukshetra is called rightly the fifth Veda is written by Sri Krishnadvaipayana Vyasa in one hundred thousand verses. The Pandavas obtained victory through the grace of Lord Krishna. The most important part of the Mahabharata is the Bhagavad-Gita, a marvellous dialogue on the battle-field between Arjuna and Lord Krishna. Sri Krishna explained the essentials of Hindu religion to Arjuna, is to the immortal glory of India. Lord Krishna is the cowherd, the highest Brahman, the Soul of all souls in diet, imparted knowledge of the Self to Arjuna, says in the Gita in the Gita, acted, the part of a cowherd. Lord Krishna is called Purushottama has mastery over the six enemies, does care not from others for honour. The Gita is the milk, a gospel, the sacred teachings, the message of the Life Transcendent, no doubt, a great exponent of the ideal on the all-inclusive inwardness of the Spirit, points out that this world, enjoins renunciation of belief declares that the Atman. The Gita solves all problems of life presents in the Hindu view of life in a concise form. The Puranas contain the essence of the Vedas, the history of remote times, various myths were meant for the ordinary people for the scholars, are meant with inferior intellect for the masses, are the Vishnu Purana and the Srimad Bhagavata. The Puranas give descriptions of idol-worship in the temples in the houses. The Darsanas are very stiff schools of philosophy are meant only for the erudite scholars, are divided into three pairs of aphoristic compositions. Purohits and Pundits hold Kathas on banks of rivers in temples. Sometimes Vishnu is the Supreme Lord in the Pancharatra Agamas. Sometimes Lord Siva are to all castes, is the central God, the God of love, Guru and the saviour has a third eye at the Bhrumadhya, assumes the form of a Guru. Sometimes Lord Siva watches the activities of the individual souls liberates the individual souls pervades the whole world. A portion of the Markandeya Purana is known well as Chandi to all Hindus. Chandi is read widely on Navaratri days and sacred days by the Hindus. The purpose of Varaha Avatara was from the waters to rescue. Parasurama destroyed the Kshatriya race, twenty-one times. The divine Lilas of Lord Siva are recorded like Siva Purana in the Tamil Puranas. Study of the Puranas listening to sacred recitals of scriptures, is pleasing most to the Lord. Upanyasas and Kathas open the springs of devotion in the hearts of hearers. The Agamas are practical manuals and theological treatises, the also basis of Kashmir Saivism include the Tantras, Yantras and Mantras are divided into three sections, teach several occult practices. Pancharatra Agamas and The Vaishnava Agamas glorify God as Vishnu. Tantras and The Sakta Agamas glorify God as the Mother of the Universe. The latter works of Pratyabhijna system show leaning distinct to Advaitism. The texts are usually between Parvati and Siva in the form of dialogues. Sakti is the creative power of Lord Siva, the conscious energy of Lord Siva, the very body of Lord Siva, the instrumental cause, the power, Power, the embodiment of power, the supporter of the vast universe, the supreme Power, the Universal Mother, Lalita, Parvati and Kundalini, Brahman Itself, the great Teacher of Jnana with Kriya and Jnana with Ichha, runs this world-show maintains Lila and the sportive play manifested in the ten forms Herself to Lord Siva. Sakti sheds wisdom be awakened by Bhava by Dhyana. The six schools of philosophy are the six instruments of true teaching. Each school has developed the various parts of the Veda. Each system has Sutrakara is a step is concerned chiefly with the determination of the Padarthas, was evolved by Sri Nimbarkacharya. The Sutras have been explained variously by different commentators. A Bhashya is an elaborate exposition, a commentary with word on the Sutras, was written on the Brahma Sutras by Sankara. Patanjali is the father of Bhashyakaras, Yoga and Ashtanga-Yoga with eight limbs, built system accepts the twenty-five principles of the Sankhya, the metaphysical view of the Sankhya system, great emphasis. Examples are the Varttikas of Katyayana, Kaiyata, &146; s on &146; s Sutras on Panini. A Vyakhyana is running explanation in an easier language. Tippani is just an explanation of difficult words like a Vritti. The Tiruvachakam and The Tevaram contain the essence of the Vedas. The Subhashitas are wise sayings, stories and instructions in prose in poetry. The Hitopadesa and The Panchatantra belong also to this category. The best prose Kavyas were written by the great genius by Bhattabana. None write on viz. on the ninth Rasa, is attainable on final Liberation. The best dramas are written by Visakhadatta and Bhavabhuti by Kalidasa. Dharma is the principle of righteousness, the principle of holiness, the also principle of unity, sustainer and the cementer, the heart of Hindu ethics, the primary Purushartha, the very soul of man, the source of material is ascending stairway, unto God means the regulation and Achara has root in the controller and morality. Dharma be classified under two heads, is rooted in truth, is enjoined by the Vedas, leads to happiness. Bhishma have placed exertion and Purushartha above destiny. Death is the sole refuge of humanity obtains the Ativahika body. The matter of Dharma are the ultimate authority know not the truth through any source of knowledge about Dharma. A doctor prescribes different medicines for different people, has professional ethics. All other religions lay also stress on Dharma, are rooted in truth, have taught ethical precepts have own mythology. Each religion lays greater stress on certain aspects of Dharma, has Samanya-Rupa and a generic form, ethics, a band of anchorites gives only one kind of food places before only one coat before the followers. Each religion does require not the assistance of God. Practice of Dharma leads to the perfect realisation of essential unity. The practitioner is transmuted into divinity, becomes with the Eternal, beholds Brahman above Brahman. Sanatana Dharma means the Eternal Religion, the Ancient Law. The teacher were written not in book form, delivers a convocation address to the students. The history of India is a history of religion are founded upon religion. The general form is necessary an external symbol of God, a reminder of God in the beginning for worship. Samanya Dharma is law and the general Dharma for all men. THE VISHNU SAMHITA is said that Dharma in PADMA PURANA. Deserving persons fixing one &146; s thoughts on adoration of one &146; s parents on Lord Krishna, do attach not any importance to Prasada. THE GITA enumerates following virtues as divine qualities and Daivi-Sampat. The development of the divine qualities is indispensable for the attainment of Self-realisation, is undertaken not in the old Asuric nature in right earnest. The Eternal be attained not without the attainment of purity. The body causes Dehadhyasa and fear is the not eater, the Pancha Prana, the abode of experiences, a servant of the self like a chariot, seems sentient with the Self and the Self, is rendered healthy light strong by Mudras and Bandhas by the practice of Asanas. Flint expand through truthfulness through the practice of straightforwardness, have rendered the heart impure through lust, purify in thought through the practice of celibacy. Practice of Ahimsa be in deed and word in thought, is cowardice and not impotence, the highest type of heroism leads eventually to realisation of oneness. Alertness and Constant vigilance are needed in the practice of Ahimsa. Harischandra sacrificed everything for the sake of truth. Yudhishthira was devoted also to truth, had earned an undying reputation was an embodiment of Dharma. The &148; world is rooted in truth, is a manifestation of the Lord, Vrindavana, an not illusion, the body of the Lord, a manifestation of Sakti, body while Brahman, has got not the Bhava that the Lord, worships Murtis and symbols in some form. The &148; world attains the acme of bliss radiates love, joy and purity has begun by a combination of atoms, has Viyoga and Samyoga is projected during creation. The Then only divine light is this supreme Light that holy lustre that adorable splendour. Purity comprises such virtues as innocence as frankness, have self-mastery and perfect self-control. Intellect is the driver, a hindrance, a hindrance, the matter for egoism in the vast majority of intellectual persons, say that the existence of Brahman. The Atman is the Lord of the chariot, ,, proofs and presuppositions is established not by extraneous proofs. The Varnasrama system is peculiar a characteristic feature of Hinduism throughout the world to Hindus. Sages and The Hindu Rishis formed an ideal scheme of society. The structure of the Hindu society is based on Varnasrama Dharma. Observance of Varnasrama Dharma helps self-evolution and one &146; s growth. Karma and Guna determine the caste of a man means a cord. These three qualities are found in man, are obscured not by ignorance in these souls. The Brahmanas became selfish superiority are known as Sraaddha. The Vaisyas were entrusted for the nation, did earn not wealth by honest means, did look not after the economic welfare of the people, did give not charity. The Vaisyas lost also the spirit of sacrifice. The hands quarrel with the stomach, are as much important as head and the stomach. Stomach and The head claim not superiority over hands and the feet. A barber and A scavenger are as much important for the running of the society as a minister. The social edifice is built on the law of spiritual economics. A Brahmana is no Brahmana thinks that the three other castes. Birth became the chief consideration is followed inevitably by rebirth by death and death. The present moment is freed by a proper understanding of the Truth from the self-imposed ignorance. The sectarian spirit develop a new understanding heart of love. Each stage has own duties is the period of study comes the devout worship of Sri Sarasvati. The four Asramas take by successive stages man to perfection. The path and Pravritti Marga pertain to the path and Nivritti Marga. Life is very systematically a great school, divine worship, a essentially divine worship, a Yajna, the world and a holy sacrifice in human beings and birds in animals. Training and Due occupations are assigned to each period of life. Sankara took Sannyasa has taken Reality is Subject above desires and all needs, become never an object. The student indulge not in any pleasures, begged food regarded teacher do not the duties of a householder, a Sannyasin and a recluse. The student be strictly ethical in deed and word in thought, possess excellent conduct injure not any living practise rigidly right thought, right action and right speech, Yama, Niyama side having completed the Vratas and the Vedic studies, preceptor. The student returns home, the Samavartana, ceremony have not concentration of mind. These hermitages were forest universities and the Gurukulas. The life of the student rises early Gayatri Japa and Sandhya studies scriptures takes simple food in moderation, sleeps on a hard mat. The life of the student serves elders. The preceptor gives the final instruction, the student home invests with Yajnopavita with the sacred thread. All creatures live supported so the other Orders by the air. Everything is an object of worship, Chaitanya and Vasudeva, &151; Vasudevah Sarvam Iti be put into practice. Brahmacharya is a preparation for the life of the householder. The responsibilities and social bonds has ample time for study of scriptures, be removed only through proper discipline through rigorous Tapas. Dishonour and honour is now Ativarnasrami, a quite free man is bound not by conventions and any social customs. The householder perform not the duties of a Brahmacharin, a Sannyasin and Vanaprastha lead the life of an ideal Grihastha wears at an additional sacred thread at the time of marriage. A Sannyasin seek not the again joys of the householder. The Dharma changes according to the changes of the cycles. The people had active tendencies understand not these two Bhavas does never any meditation on the formless one, wastes life. The people think plates, food that the Nyaya that Karma Yoga. Performance of one &146;s duties brings happiness, freedom and quick evolution. Ethics and Morality is the science of conduct has Vedanta. Ethics is the study, Sadachara and right conduct a means to Yoga, doing good to others. Ethical science shows the way contains systematised principles. The Noble Eightfold Path of the Buddha is the essence of ethics. The basis of Hindu ethics is the innermost soul of all beings. One life vibrates in all beings, is for Moksha, is compared to the flow of a river. This primary truth of religion is the foundation of ethics. The one Self is within Self, obtains the final beatitude and Kaivalya attains liberation by knowledge of Prakriti, is touched not by the conditions of the Chitta. A philanthropist donates big sums to social institutions. Hindu ethics is based on the sublime philosophy of Vedanta, leads to Self-realisation. Therefore much importance has been laid upon Yama by the ancients. Sannyasin and A Brahmin kill not anybody practise forgiveness and strict forbearance becomes a true Brahmin after this ceremony. Rishi Visvamitra took forbidden meat from outcaste and a Chandala. The lower instinctive mind have not a conception needs a concrete symbol is disciplined in the beginning, is the not soul, an only instrument of the soul by means. The lower instinctive mind takes part ceases functioning is filled with Rajas, is focussed easily in the so also mind in crystal gazing, has detected the error in the commonplace view of life. The Bhagavad-Gita describes the nature of Sattvic reason, Tamasic reason and Rajasic reason is a universal scripture recognises the temperamental diversities among the consequent classification and individuals. Moral precepts have been made from all injuries to free creatures. Plant enthrone the Lord enjoy immortality and eternal bliss. Karma means not only action is in the present life, destroy not the cycle of births brings about the conjunction of the soul. The consequence of an action is a really not separate thing, a part of the action. Every action produces a threefold effect, an effect, pleasure gives fruit and an appropriate reward affects also character leaves behind an impression. Every action implies past birth. The impression assume the form of a thought-wave on account of a stimulus in the mind. Behaviour and Conduct reveals character moulds also Character. Cultivation of good conduct needs constant vigilance and rigorous discipline. The practice of Japa sow an action, a habit, a habit, a character, a character, destiny. Kriyamana is that Karma, is called also Vartamana and Agami. Agami Karma be destroyed by Prayaschitta and expiatory rites. Others and &148; Janaka attained by action to perfection. The future make Karma rise to a very high state of perfection, become an Indra. A boatman is carried away helplessly by currents and the winds. Selfless work purify heart is turned into an offering, is done for the emancipation of each soul. The Sanskrit term Samsara is derived from the Sanskrit root Sr. A man casting taketh new ones in the body so the dweller. The doctrine of rebirth is a corollary to the Law of Karma. A new-born child manifests marks of joy, grief and fear is caused in the previous life, do come not in total forgetfulness into the world, are born with habits and certain memories. A new-born child is conceived amidst the vibration of Mantras, develops the maternal Bhava of the future caressing, nursing. Desires take origin from previous experiences, find that none. The Bhagavatas had own scriptures, the Pancharatra Agamas. Sandhyopasana means literally &145; worship at the junctions of time. Regular Sandhya cuts the chain of old Samskaras is absolutely necessary for a man, has no meaning have become Godless men. Regular Sandhya want scientific proofs and laboratory tests for the usefulness of Sandhya, be supported by the statements of western scientists. The sprinkling of water stimulate also the nerve-centres, the dormant powers of the body. The third part of Sandhya is the Suryopasthana, a prayer for grace and mercy for forgiveness. The Even materialistic society of today agrees with the truth of Sandhya-Vijnana. Regular performance of Sandhya give success in material and life. This sacred performance is hidden in this sacred performance. The Samskaras are purificatory rites give in the life of the individual a spiritual touch to the important events, mark the important stages of a man, &146; s life. The outline of a picture is lighted up with the filling. The husband prays fervently that a child, repeats sacred Mantras during nuptials and Ritu-Santi ceremony. Good impressions are impressed in the brain-cells of the embryo. The Simantonnayana is performed with recitation of Veda Mantras at the seventh month. The harmonious vibrations set up by the recitation of Mantras by the recitation of Mantras. The boy wears a Kaupina, a girdle and a small yellow cloth. Yajnopavita and The sacred thread signifies the various triads denotes that one, represents also Brahma, Siva and Vishnu is a great power for the Brahmin. Yajnopavita and The sacred thread is intended for the well-being of the partner. The performance of these five Yajnas is conducive to growth and the spiritual evolution, obtains knowledge gets help gave physical body. The performance of these five Yajnas is nourished by grains by the milk of cows. The five elements live not without water and oxygen, are effects, forms of the rudimental elements be preceded by someone. This sin is removed by performance of these sacrifices. These &148; sacrifices turn the wheel of life with the divine in accordance, were performed in honour of the Supreme. Hatred cultivates cosmic love has a wider outlook on life. Sraaddha gives satisfaction to the Pitris, is performed proper for three generations of Pitris. The son perform the Sapindikarana rites walks three times. The Sapindikarana ceremony is enrolled then among the ancestors and the Pitris. Brahma is the paternal grandfather, the Inner Controller and the also Antaryamin in the sacred images, are know nature through a study of the Vedas, manifests through Avataras through Group-forms and various Vyuhas. Brahma creates the world. Karna had done limitless charity of wealth came down from the Mrityu Loka, performed prescribed rites on the last day. The time of this occurrence was the dark fortnight of Asvayuja. The day of Mahalaya Amavasya is a day of great significance, the annual festival. This day departed manes celebrates the victory, the achievement of the Goal. Religious observances have than one significance at times. The nine days are offered to the Mother, is adored as Force as Power. This process of Sadhana implies resolute will, arduous struggle and effort. Other words is the prime necessity, the Divine Mother, Supreme Sakti of Brahman. This pleasanter side of the &146; aspirants Sadhana is depicted by the worship of Mother Lakshmi. Lakshmi is the Sampat-Dayini aspect of Brahman, Purity Itself, the Goddess of Prosperity, the Divine Mother, the Lord, energy and &146; s Sakti, Nitya-Mukta with Vishnu, occupies a pre-eminent place in Vaishnavism, put on various forms without a material body, beholds through eternity. Lakshmi is affected not by pain and sorrow. The Jiva imagines foolishly on account of ignorance, is enjoyer and doer, the soul, Sesha and Niyama, minute, knowledge, part with the senses in union, has several attributes, the erroneous notion that the body, is limited by the body. The Jiva realise the perfection of the Purusha attain to the status of the Purusha, is enclosed within five sheaths, identifies with the senses and mind with the body, attains eternal bliss and immortality. The Jiva merges in the Ocean and Brahman, were influenced greatly by the views of Ramanuja, is convinced that Lord Krishna, have God-realisation. This arrangement has a also special significance in spiritual evolution in the &146; aspirant s, marks the stages of evolution. No other path is known for salvation, lead into the illimitable domain of eternal bliss. All Then knowledge be a Jivanmukta achieve eternal victory over the wheel of birth, is a not quality vanishes faults. All Then knowledge reveals the true nature of the all-pervading Brahman stands for the realisation of the imperishable Self. The devotee prays to the Lord, remembers constantly Name repeats Mantra, Name sings praise, Name. The devotee does Kirtana hears Lilas, Lilas visualises the form of the Lord, the Indwelling Presence in image and the Murti with closed eyes, adores the Lord chants Mantra. The devotee does behold not a therein block of stone is an emblem of God, a mass of Chaitanya, a not block of stone, Chaitanya and all radiant Tejas draws inspiration from the image, beholds the actually Lord in the idol, becomes through Prapatti with the Lord. The devotee obtains Prasada and the divine grace art the self-effulgent Light of the universe, the light in fire and moon in the sun, hate not even enemy attains direct intuitive realisation of God through divine grace and meditation. Upasana means sitting literally near God, is approaching chosen object and ideal changes the mental substance, Tamas and Rajas, the mind are only accessories to Karma. Patanjali Maharshi emphasises in various places, is the first systematiser of the Yoga school composed Yoga Sutras. A even Raja Yogi has own Ishta Devata, Deity, Lord Siva and &151; Yogesvara Krishna. Saguna-Upasana is concrete meditation, the Yoga and Bhakti Yoga. Nirguna-Upasana is abstract meditation, the Yoga and Jnana Yoga. Kanta Bhava is the love of the wife towards the husband. The lover become Beloved through the intensity of love. Puja is the common term for ritual worship, representing some divine form makes the idol shine with the divine resplendence, is done with Bael. The object of worship is the Ishta Devata, the particular form and Deity. Everybody has got predilection for image and emblem for a symbol, wants power is elated by power. The image is worshipped the devotee is the appalling ignorance of the modern sensual man for a devotee, assumed human form. A Linga represents Siva helps concentration is differentiating mark is the certainly not sex mark, a symbol, the only outward symbol of the formless being, Lord Siva. A Linga find in the Linga Purana. Ravana propitiated Siva, boons learned scholar, the golden Linga. The idols are Pratyaksha Devatas grant boons to the devotees. The differences are in the worshippers only differences of due names to differences. The worshipper superimposes on the Lord on the image, does Shodasopachara for the idol. Idol-worship is the easiest form of worship to Hinduism for the modern man. A symbol is absolutely indispensable in Hinduism for everyone, is needed not for sage and an advanced Yogi. The Mohammedans keep the image of the Kaba stone have also a rosary roll the beads, the name of Allah. The people of the whole world save Vedantins and a few Yogis, all worshippers of idols keep some image in the mind. A Even Vedantin has the symbol OM is images and the not only pictures in wood in stone. The divinity of the all-pervading God is vibrant in every atom of creation. A flag is arouses martial valour in the so also image in the soldier. The Lord is superimposed on the image and the image, is Jyotis-Svarupa, indweller, the essence of the soul, the Inner Ruler and the Antaryamin, the Supreme with the soul, is pleased with the even smallest offering, says in the Gita. The Lord has a very great effect gazes at Prakriti, is controlling Reality is interpenetrating everything impels in accordance the Jivas to action. The Lord descends on the devotees, creates the universe from the great principle of Mahat, manifests the Vedas instructs the soul. A piece of ordinary white paper coloured paper, no value. Everything are self-existent Sat-Chit-Ananda becomes an object of love identifies with everything. An idol is, a only symbol of the Divine answer questions, problems perform miracles was Consciousness and all Chaitanya, a not mere block of stone. Such worship be never idolatry is Gauni Bhakti and Vaidhi, formal Bhakti attains completeness. The very act of worship implies that the object of worship. The picture of a famous warrior evokes heroism at the picture of God. The image of Lord Siva helped the old woman and the fuel-cutter. Kanaka Dasa was a great devotee of Lord Krishna in the district of South Kanara in Udipi, went round, the temple, a small window seated in front of the window, was lost soon in praise of Lord Krishna in singing songs. The sixty-three Nayanar saints swept the floor of the temple, flowers, garlands were illiterate the highest realisation, practical Yogis, embodiments of Karma Yoga. Tulasidas realised the all-pervading essence had cosmic consciousness. Mira realised also identity with the all-pervading Krishna. Discussion and unnecessary vain debates have done not any real Sadhana are persons have unsettled the minds of countless persons. Image worship is not contrary a rather help to the view of Vedanta. Para Bhakti and Mukhya Bhakti is advanced type of devotion is higher Bhakti transcends all convention. A devotee of this type knows no rule does perform not any external worship is saturated for God with love. The ideas sees the Lord baffles description derived from reflection from sensation, convey ideas and impressions with effects and the properties. The Yogi practises unceasing meditation and Sadhana on the Supreme Self, is freed from deaths and births, attains final Liberation and Kaivalva. Gurus and The Sastras are like kind mothers, take prescribe gross forms of Sadhana. Jnana Yoga is the path of wisdom, the path of knowledge. Atma-Nivedana is rung highest in the ladder of Nava-vidha Bhakti, is Saranagati and Prapatti. The lotus-feet of the Lord are the chief objects of meditation. Anyone become a devotee of the Lord obtain the grace of the Lord. Asana are preliminary accessories to Yoga, is steady comfortable posture a physical help to concentration. Pratyahara is withdrawal and abstraction, introversion, withdrawal of the senses practise Pratyahara. Dharana is concentration of the mind on any object, are, thus parts of an organic whole. The whole hidden knowledge of nature is revealed unto like the Amalaka fruit. The astronomer does the same thing concentrates on planets and the stars. The captain of a steamer possess a great deal of concentration. Avidya acts as screen and a veil, is the causal body of Jiva. The bird is ever blissful Brahman and God, the individual soul and Jiva at other times. The practice of Karma Yoga is alone the only means for salvation. The impurity be removed by the practice of Karma Yoga, is Karma. Yoga supplies the method is a supplement of the Sankhya deals with the discipline of the mind with the control of Vrittis, founded by Patanjali Maharshi. Yoga has own charm for students of a mystic temperament, claims greater orthodoxy than the Sankhya, heightens the power of concentration, vagaries and the wanderings holds that Samadhi and meditation that concentration. All philosophies of Hinduism are points of view take the aspirant step by stage by step. The Vaishnavas are distinguished usually into sects and four principal Sampradayas, apply three vertical lines, only one vertical line on the forehead. The followers of Ramanuja adore Lakshmi and Vishnu are called Sri Sampradayins and Ramanujas repeat the Ashtakshara Mantra. The Vadagalais make a simple white line add a central red mark as a symbol of Lakshmi. The Northern School accept the Sanskrit texts, the Vedas. The Tengalais make a white mark like the letter Y, draw a white line half down the nose. The followers of Ramananda are the Ramanandis, a branch of the Ramanuja sect in upper Hindusthan. Ramananda was a disciple of Ramanuja flourished about the beginning of the fourteenth century at Varanasi, are numerous in the Ganga valley of India. The Vallabhacharins form a very important sect in the Central India and Gujarat in Bombay, was born in 1479 in the forest Champaranya, is regarded as an incarnation of Krishna. The Madhvas are Vaishnavas are known as Brahma Sampradayins. The founder of the sect is Madhvacharya, Purna-Prajna and Ananda Tirtha was born in 1200, is regarded as an incarnation of Vayu. The Gurus of the Madhva sect are Sannyasins and Brahmins. A hot iron made with Gopichandana, make straight black line from incense with a charcoal. Gurukkal are known also in southern districts of Madras by the name of Pattar, is used only for Archak and Pattar for Saivites. The Brahma Samaj was founded originally in the nineteenth century by Raja Ram Mohan Roy. The glory of a religion is these people, these people are the messengers of the Atman-knowledge, the harbingers of divine wisdom, the disseminators of Adhyatmic science bring hope. The four Kumaras were the pioneers in the path of Sannyasa. Lord Vishnu and The Dasanamis worship Lord Siva meditate on Nirguna Brahman. Paramahamsa Sannyasins do hold not staff move freely about as itinerant monks. Avadhutas are naked Sannyasins do keep not any property. The Rama Sanehi sect has following largest in Alwar and Mewar. Kabir Chaura is a big monastery of Kabir Panthis at Varanasi. Sri Pirannath is the founder of this sect was born at Jamnagar in 1675, was the Divan of Raja Jam Jasa. The followers study the sacred book, Kul Jam Svarup contains 18000 Chaupais. Mythology is a part of every religion, the science is concretised philosophy inspires the readers through laudable examples and precepts, is mixed slightly up with a little history. Mythology explains philosophy. Ritual gives so that everyone a still more concrete form to philosophy. A certain portion of Hindu mythology is presented even now in the form of dramas to the public. The Thus minds of the people are saturated with ideals and sublime ideas. Sit comprehend the great truths penetrate into the hearts of the Rishis. The devotees of Siva apply sacred ashes on the devotees of Vishnu on the forehead. This tuff of hair was not so small in olden days, covered the whole brain cut never the tuft protects the brain from any sudden stroke. Lack of this tuff has necessitated the use of umbrellas. Death anniversaries and the Only funeral are performed with tuft, is done only in times of great sorrow. The tuft of hair has a salutary effect on the essential parts of the brain. The sacred thread and Yajnopavita is worn by the Vaisyas and Kshatriyas by the Brahmins. Thread ceremony and &148; Upanayana is the second birth. The three threads represent also Sattva, Tamas and Rajas. Achamana is sipping water, three times, the Names of the Lord. Prokshana is sprinkling water for the sake of purity over one &146; s body. The smoke spreads the whole room acts as a disinfectant. Prasada is the sacred food offering of the Lord, the most sacred object, an antidote, a great purifier, a panacea, a spiritual elixir, the Grace of the Lord, an ideal pick-me-up and a cure-all, an embodiment of Sakti, Divinity for misery for a devotee, destroys sins and all pains. Tulasi is the Prasada of Lord Vishnu, Krishna and Rama are charged by the chanting of Mantras with mysterious powers. An ardent devotee of the Lord offers that Prasada anything to the Lord. Many sincere devotional aspirants get wonderful spiritual experiences. Prasada energises invigorates devotion be taken with great faith. Karanyasa and Anganyasa have also the same effect drive the away evil effects of evil spirits. An aspirant equip with control of the senses with the study of Vedas. This Mundana desire not any sensual object is removes Choti. Philosophers and Great creative thinkers appear in all ages, elevate the people bow heads at the lotus-feet of Sri Sankara, has soothed afflictions and the sorrows. Philosophers and Great creative thinkers commands the admiration of the whole world. Certain philosophical questions arise in the mind of man. The idea of death has been ever the strongest motive-power of religion. &148; Death is the ultimate pointer to the transiency of all things. Kanada composed the Vaiseshika Sutras enumerated only six categories. Kapila founded Muni the Sankhya system was Muni the father of psychology imparted Muni a knowledge of the twenty-five principles is Nirisvara Sankhya. The Yoga-Darsana of Patanjali is a celebrated text-book on Raja Yoga. Jaimini composed the Sutras of the Mimamsa school has systematised the rules of Mimamsa, validity was an opponent of rationalism does not so God. Jaimini does believe not in the creation of the world, believes in heaven in grades of happiness. Badarayana composed Brahma-Sutras and famous Vedanta-Sutras. The different schools of the Vedanta have built philosophy on the foundation of these Sutras. The six schools of thought are like the six different roads, go by aeroplane and train to Bombay. The Vaiseshika is a supplement of the Nyaya a supplement to the Nyaya a supplement to the Nyaya, are allied systems believe in a plurality of souls in a Personal God, formulates general conceptions. The Nyaya sharpens the intellect is considered for all philosophical enquiry as a prerequisite, give rely too much on human reason. The Nyaya was founded by Gautama Rishi, are analytic types of philosophy is called sometimes the Science and Tarka-Vidya is not merely formal logic, the basis of all Sanskrit, philosophical studies, the preliminary course for a student of philosophy an introduction to all systematic philosophy, gives in detail. The Nyaya are regarded as parts of one whole, understand not the Brahma-Sutras of Sri Vyasa without a knowledge of the Nyaya, says that the actions of man. The Sankhya provide with deep knowledge of Hindu psychology, gives a description of categories maintains that knowledge. The Uttara-Mimamsa is known also as the Vedanta-Darsana. The Vedanta philosophy explains in the nature of Brahman in detail. These systems are based only superficially on the Vedas. Human intellect is frail an instrument, organ and the instrument has got limitations functions within causation and space within time, solve not transcendental matters. Human intellect makes a determination. The Nyaya system deals critically with metaphysical problems, contains discussions on logic on psychology. The evidence of the senses is submitted to a critical enquiry. A study of the Nyaya develops the power of reasoning make not Vedantic enquiry. Numerous commentaries have been written by various authors on this book. Recollection and No cognition is possible without a soul. The universe is a composite, a part of Brahman, the only cause and the first cause from Brahman, is projected owing to the Vikshepa Sakti, has no existence. False knowledge and False notion is at the root of all misery. Stupidity generates attachment and dislike put an end to the chain. Apavarga is freedom, cessation of pain, the not enjoyment of positive pleasure, not annihilation of the self, destruction of bondage from pain. The liberation of the Naiyayikas is a word, a state without meaning. The cause of the world is the nine Dravyas and the Paramanus, Isvara. Jivas are endless active agents, not effects, parts and Amsas are called bound souls. The Vaiseshika system takes name from particularity and Visesha. The aphorisms of Kanada contain the essence of the Vaiseshika philosophy. The second chapter has ascertained substance has four parts. Padartha means the literally meaning of a word is an object. The three first categories of substance have a real objective existence. An atom is defined as &145; something, has eternal essence and a Visesha. Pleasure arises desire derived from the enjoyment of garlands. Pain caused by scorpions by snakes, is natural if the Purusha to the Purusha. The word Apta means right and fit is applied to the Vedas. The Sankhya system is studied generally next to the Nyaya, is a beautiful system of philosophy is called Nir-Isvara Sankhya produces the five vital airs. Purusha and Prakriti are Ananta and Anadi is enjoyer and doer, a only helper, the root, a not product, the basis of all objective existence, the root of the universe, the material cause of the world, Jada Sakti like the blind man, evolves into the visible world under the influence of Purusha, is characterised by the three Gunas. Purusha and Prakriti emanates Mahat and the cosmic Buddhi. Prakriti and Both Purusha are Sat is Asanga, the witness-subject, the eternal seer, pure consciousness, the not doer, the witness, not material, a not result of combination, the witness of the Gunas, the witness-subject, consciousness beyond Prakriti without attributes. The Sankhyas do believe not in Isvara, do accept not Isvara. Egoism is a production, a form of intellect, the matter. The Cosmic Intelligence and Mahat is first form, proceeds the principle and the cosmic Ahankara. The Gunas bind the soul with a triple bond, are the not Nyaya-Vaiseshika Gunas, ingredients and the actual substances, the objects, the objects make up the whole world are conjoined not in equal quantities. The Gunas support intermingle with one, are related intimately as the wick and the oil as the flame, form the very substance of Prakriti. Sat-Chit-Ananda is the Vedantic trinity, the so also Gunas constitute Svarupa and the very essence. Tamas causes non-discrimination and delusion generates delusion. Intelligence belong not because the intellect to the intellect. This egoism emanate the mind and the ten senses on the five subtle Tanmatras and the subjective side. Vayu has the property of touch approached the Yaksha blow the whole world in a minute, make not an inch. A doubt sees then a bird is removed by the reflection of the mind. The headman of a village collects the taxes from the villagers. The reflection of Purusha appears as the empirical soul and the ego, is associated with Karma and ignorance. Perfection and Freedom is a return, the removal of an illusion, absolute independence and Kaivalya into true Self into one &146;s. The conjunction of the Linga-Deha constitutes separation and birth. This Linga-Deha is destroyed by the knowledge of the Purusha. The union of the Self is with a blind man like the association of a lame man. Nothing is more modest than Prakriti, be more glorious than the recognition of this supreme fact. A progressive Sadhana leads to the accomplishment of Raja Yoga. The practice of Yama prepares the Yogic student for the real practice of Yoga. Not even self-defence justify murder for one, kill not even enemy. Samadhi is fixity of the mind, the goal of Yoga discipline with such intensity of concentration upon the object, enters into Supreme Silence. A Vritti is thought-wave and a whirlpool in the mind-lake, leaves behind impression and a Samskara. Means of continued Yogic practice remain hidden in the form of seed. The goal of life is the absolute separation of Purusha from Prakriti. Afflictions and The five Klesas are burnt by the fire of Knowledge. Karma-Mimamsa and Purva Mimamsa is an enquiry into an enquiry into the earlier portion of the Vedas, has a number of deities. Mimamsa is a not branch of any philosophical system, a rather system of Vedic interpretation. The rules of Mimamsa are very important for the interpretation of the Hindu Law. Kumarila commented on the Bhashya and the Sutra, proved the eternal character of the Vedas maintains that the Veda. Prabhakara was a pupil of Kumarila wrote a commentary on the Bhashya of Sabara, says that the absolute cessation of the body. The practice of Vedic Dharma is not in need of any Supreme. Apurva bestows the reward on the sacrificer, is necessary connection and the link, Adrishta between work. The view of Kumarila comes very near to the view of Advaita Vedantins. The cause of bondage is the performance of Nishiddha Karmas, actions. The term Vedanta means essence and the literally end contains the doctrines. Sri Vyasa wrote the Vedanta Sutras and the Brahma Sutras has systematised the principles of Vedanta, the apparent contradictions. Brahma Sutras are known also by the name, are in number. The &148; first aphorism states the object of the whole system in viz. in one word. The first sheath constitutes the physical body forms the causal body. The fourth state and Turiya is the superconscious state, Brahman, the silent witness of the three states. The individual transcend the three first states have this experience. The different Acharyas belonging to distinctly different cults. Different commentators of the Vedanta Sutras have formed different views on the true nature of Brahman. Sri Sankara are the most illustrious commentators on the Vedanta Sutras, was greater a master of logic, a profound thinker of the first rank, a sage of the highest realisation, an Avatara of Lord Siva than Sri Ramanuja, understand clearly Advaita philosophy is too high subtle for the vast majority of persons. Dualism Qualified Monism and Monism, the three main schools of metaphysical thought are all stages, rungs on the ladder of Yoga. Madhva is called Sad-Vaishnavism makes an absolute distinction between God, is the doctrine of absolute differences, an Atyanta-Bheda-Darsana, a philosophy of distinction, the Supreme insists on viz. on five great distinctions. Madhva has many points does admit not that the world, accepts Ramanuja, &146; s classification of the souls into Nitya. The first systematic exponent of the Advaita is Gaudapada. Govinda was the disciple of Gaudapada became the preceptor of Sankara. Gaudapada has given the central teaching of Advaita Vedanta. Nirguna Brahman and Saguna Brahman are not two different Brahmans. Nirguna Brahman is the not contrast, opposite and antithesis, the same Truth, the higher Brahman, the Brahman from the transcendental viewpoint from two different points of view, appears for the pious worship of devotees as Saguna Brahman. The superimposition of the world is due to ignorance and Avidya. The Advaita philosophy of Sri Sankaracharya is lofty sublime a system of bold philosophy. The Sampradaya of Ramanuja is known as Sri Sampradaya, are Vaishnavas. The Bhakti movement was strengthened further by the work of the twelve Alvar saints in South India. The Alvars relied solely on Bhakti, regarded Karma and Jnana as means, interpreted the Tamil Prabandha in terms of the Upanishads. Natha raised Muni the Prabandha to the level of the Vedas. The will of God becomes a source of pleasure forms the object of experience for the souls. Salvation is attained by true devotion and real knowledge. Sri Madhvacharya evolved a dualistic system of philosophy is an unqualified dualism. Inanimate objects and The animate are dependent realities. Every follower of the Madhva school have a firm belief in this fivefold distinction. The Supreme Being is Narayana and Vishnu is the personal first cause, the Intelligent Governor of the world lives in Vaikuntha. The Hence system of Madhva is called unqualified dualism and Dvaita. The natural bliss of the soul becomes manifest at the time of Moksha. Nimbarka was a Telugu Brahmin of the Vaishnava faith lived some time after Ramanuja, is regarded as the incarnation of the Sun. The finite self and The ego beholds the relative world. Principles and These three Tattvas are also eternal like the individual souls. The individuality of the soul is dissolved not even in the state of Moksha. The philosophy of Sri Vallabhacharya is pure monism and Suddha-Advaita. Vallabha holds that Brahman, expounded that system, called pure monism and Suddha-Advaita as against Ramanuja and &146; s Kevala Advaita as against Sankara, was a Telugu Brahmin of South India. Vallabha migrated to the north, is known by the name Brahma-Vada, accepts the authority of the Upanishads, the Brahma Sutras and the Bhagavad-Gita is a religion, centred round, was derived chiefly from the Vaishnava philosophy like the system of Chaitanya. The Hence philosophy of Vallabha is called Suddhadvaita and pure monism. Samsara is a product of the soul, action and &146; s imagination created by the soul. The grace of the Lord have fellowship and communion with Lord Krishna, develop Bhakti through the grace of the Lord. The Maryada souls are generated from the Word and the Vak, are governed by grace by law, perform ritualistic duties. Pushti Bhakti lead a life of self-restraint hear discourses about the Lord, do Kirtana, Name, Japa of Mantra. Suddha Pushti-Bhakti do Kirtana praise God develop a strong passion. The fruit of this devotion is admission to Lilas and the eternal sports. The supreme goal is emancipation and not Mukti, eternal service of Lord Krishna. The Pushti-Bhak.