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I like the God, I like their stories, but what is his link with worship.

I know worship means thinking of god always.

If we do good to others, they will be happy. I.e. I can see that response is immediate, so no doubts in that.

I can believe in Karma theory also, but how do we believe that Bhakti has some effect.

I can believe that every action has a reaction, but what kind of reaction that Bhakti has, it will not even help my surrounding people, but how it is important.

Please don't say that it will generate some vibrations in air, and those vibrations will do some good to you. It is far away to believe and also unimaginable, I need some answer that is believable.

  • I think I have seen similar question earlier! ! – srimannarayana k v Oct 26 at 8:31
  • Bhakti means love. Even if you dont love God, why do you desire to love your wife, parents or children knowing they will depart with death and are for one birth? The love has been ingrained by God himself/herself in all for the same person love within family is manifested physical but with God its spiritual. Insects and reptiles dont have love for their offsprings and even eat them and hence they crawl on ground and live in darkness and cold-blooded. Mammals and humans are its opposite and hence wiser evolved warm-blooded souls. – Manu Kumar Oct 26 at 9:37
  • hence, sages say to commoners to love all, hate none because all is from one God. Entire universe is one family. – Manu Kumar Oct 26 at 9:40
  • Worship or Upasana is just one part that assists us in achieving moksha or self-realisation. Worshipping is leaning before a higher power which creates, govern and destroy this universe. Worshipping also helps us in destroying our ego. One can skip it, but the pah will be much harder. It eases the pain and sufferings and realities of a harsh life. – SwiftPushkar Oct 26 at 11:04
  • So the purpose of worship is ultimately to achieve moksha. – SwiftPushkar Oct 26 at 11:11
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The question, why one worships Ishwara, is answered by Krishna (and commentators) in bhagavad geeta 7.16.

मूल श्लोकः caturvidhā bhajantē māṅ janāḥ sukṛtinō.rjuna.

ārtō jijñāsurarthārthī jñānī ca bharatarṣabha৷৷7.16৷৷

English Translation By Swami Gambirananda 7.16 O Arjuna, foremost of the Bharata dynasty, four classes of people of virtuous deeds adore Me: the afflicted, the seeker of Knowledge, the seeker of wealth and the man of Knowledge.

English Translation Of Sri Shankaracharya's Sanskrit Commentary By Swami Gambirananda 7.16 Again, O Arjuna, foremost of the Bharata dynasty, caturvidhah, four classes; of janah, people; who are eminent among human beings and are pious in actions, and are sukrtinah, of virtuous deeds; bhajante, adore; mam, Me; artah, the afflicted-one who is overcome by sorrow, who is in distress, ['One who, being in distress and seeking to be saved from it, takes refuge (in Me).'] being over-whelmed by thieves, tigers, disease, etc.; jijnasuh, the seeker of Knowledge, who wants to know the reality of the Lord; artharthi, the seeker of wealth; and jnani, the man of Knowledge, [i.e. one who, already having intellectual knowledge, aspires for Liberation.] who knows the reality of Visnu.

English Translation of Ramanuja's Sanskrit Commentary By Swami Adidevananda 7.16 'Men of good deeds,' i.e., those who have meritorious Karmas to their credit, and who resort to Me and worship Me alone - they too are divided into four types according to the degrees of their good deeds, each subseent type being better than the preceding, because of the greatness of their good deeds and gradation in respect of their knowledge. (i) The 'distressed' is one who has lost his position in life and his wealth, and who wishes to regain them (ii) He who 'aspires for wealth' is one who desires for wealth which he has not till then attained. Between them the difference is very little, as both of them seek wealth. (iii) He 'who seeks after knowledge' is one who wishes to realise the real nature of the self (in Its pure state) as an entity different from the Prakrti. He is called 'one who seeks to secure knowledge,' because knowledge alone is the essential nature of the self. (iv) And the 'man of knowledge' is he who knows that, it is the essential nature of the self to find happiness only as the Sesa (subsidiary or liege) of the Lord, as taught in the text beginning with, 'But know that which is other than this (lower nature) to be the higher Prakrti' (7.5). Without stopping with the knowledge of the self as different from the Prakrti, he desires to attain the Lord. He thinks that the Lord alone is the highest aim to reach.

Thus, according to the geeta, some worship BhagavAn for material needs and some worship him for liberation.

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