Relationships are a source of both joy and sorrow.

What does it mean to love?

Love is most often understood to describe an emotion that one person feels for another.

Sometimes, loving someone or something means taking care of them or connecting with them, and this might include oneself. It is possible for a person to be considered to love an item, a principle, or a goal if they have a strong commitment to it.

The study of psychology presents a cognitive and social phenomenon known as the concept of love.

Robert Sternberg, a psychologist, proposed a triangle theory of love in which he believed that love is comprised of three distinct aspects, namely, intimacy, commitment, and passion.

Intimacy is a form in which two individuals disclose numerous facts about their personal lives as well as their confidences with one another. This kind of relationship often develops out of friendships and passionate love encounters.

The concept of commitment, on the other hand, refers to the assumption that the couple will be together for the foreseeable future, and the last kind of love refers to sexual attraction and passion.

Infatuation and romantic love are both expressions of the passionate love that exists between two people. All different kinds of love may be understood to be different permutations and combinations of these three aspects. A lack of love is not characterized by any of these characteristics.

The sole component of “like” is closeness. Passion is the sole component of infatuated love. Commitment is the sole component of empty love. Intimacy and ardor are two essential components of romantic love. Intimacy and dedication are essential components of companionate love. A love that is doomed to fail requires both passion and dedication. Last but not least, complete love is comprised of all three aspects.

In the 1970s, American psychologist Zick Rubin explored the concept of love through the lens of psychometrics. According to his research, there are three components that comprise love: attachment, compassion, and closeness.

In his book titled “The Art of Loving,” the psychologist Erich Fromm believed that love is not just a sensation but also an action, and that in reality, the “feeling” of love is shallow in contrast to one’s dedication to love via a succession of loving behaviors over the course of time.

According to this interpretation, Fromm believed that love is ultimately not a sensation at all, but rather a commitment to, and adherence to, loving deeds towards another, oneself, or many people, throughout the course of a prolonged period of time.

Fromm also characterized love as a deliberate decision, which in its early phases may have originated as an instinctive sensation. However, as the relationship progressed, it no longer depended on these feelings and instead depended only on intentional commitment.

Love is certainly impacted by hormones (such as oxytocin), neurotrophins (such as NGF), and pheromones, and how individuals think and behave in love is influenced by their ideas of love. For example, oxytocin is a hormone, and neurotrophins and pheromones are neurotrophins and neurotrophins.

According to the standard viewpoint in biology, there are two primary motivations at play in romantic relationships: sexual attraction and attachment. It is generally accepted that the processes that underlie the development of attachment between infants and their mothers also underlie the development of attachment between adults.

According to the conventional understanding of psychology, love may be broken down into two categories: companionate love and passionate love. Companionate love is affection and a sense of closeness that is not accompanied by any physiological arousal. On the other hand, passionate love is characterized by an intense yearning and is often accompanied by physiological arousal (shortness of breath, high heart rate).

Helen Fischer is a major expert on the biology of love and attraction. She is an American anthropologist, researcher of human behavior, and author of the book Why We Love: The Nature and Chemistry of Romantic Love. Fischer discusses these topics in her book.

She put forward the hypothesis that humans have developed three fundamental brain systems for the sake of mating and reproduction:

1. Desire: is a synonym for the sexual urge or libido, which is also known as borogodó.

2. Attraction: is the first intense stage of a passionate relationship.

3. Attachment: refers to intense emotions of oneness with a spouse over a lengthy period of time.

According to Fisher, any one of these three emotions might serve as the foundation for love. Some individuals have sex with a new partner, and then they end up falling in love with that person. Some people find romantic love before engaging in sexual activity.

Some people have a profound sense of connection to another person, which might later develop into romantic feelings and the desire to have sexual encounters. However, the sex drive developed in order to commence mating with a variety of partners; romantic love evolved in order to concentrate one’s mating energy on a single partner at a time; and attachment evolved in order to allow humans to create a pair bond and raise children together as a team.

Fisher talks about several of the sensations that come along with deep romantic love and says that it starts when the beloved begins to take on “particular significance.” After that, you direct all of your attention toward him or her. People may enumerate the qualities of their beloved that irritate them, but they tend to brush these things aside and concentrate on the positive aspects of the relationship.

Using MRI scans, Fisher and her colleagues investigated the neural pathways involved in romantic love in the brains of 49 individuals, including 17 individuals who had recently experienced falling in love, 15 individuals who had recently experienced being dumped, and 17 individuals who reported that they were still in love after being married for an average of twenty-one years.

One of her primary beliefs is that the urge to have a romantic relationship is stronger than the need to have sexual encounters. According to what she has said before, “After all, if you casually ask someone to go to bed with you and they decline, you don’t sink into despair, commit suicide or murder—yet all over the globe, people suffer severely from romantic rejection.” The book, written by Fisher in 2004, analyzes the distinctions between male and female brains using data from brain scans of individuals who had just fallen passionately in love.

On average, males tended to exhibit higher activity in a brain area involved with the integration of visual inputs, while women showed more activity in multiple brain regions connected with memory recall. This difference in activity levels was seen in both sexes. Fisher proposes that these distinctions are the result of distinct evolutionary processes that influence mating behavior in different species.

It was customary for a man to physically examine a possible female partner in the past (and still is now), with the goal of determining whether or not she was in good enough condition and of a suitable age to give birth and raise their future offspring. But a woman couldn’t tell from a man’s outward look if he would be a successful husband and father; she had to recall his previous actions, accomplishments, and mishaps; these memories might help her choose an effective husband and father for her upcoming small children.

Recent research in the field of neuroscience has shown that when a person falls in love, their brain consistently releases a certain set of chemicals. These chemicals, which include pheromones, dopamine, norepinephrine, and serotonin, act in a manner similar to that of amphetamines, stimulating the brain’s pleasure center and leading to side effects such as an increased heart rate, loss of appetite and sleep, and an intense feeling of excitement, among other symptoms. According to the findings of research, the duration of this period often ranges from one and a half to three years.

The Meaning of Aatma, Love, in the Vedas The practice of self-love that is unconditional and complete acceptance is at the heart of the very beautiful notion of prema, which deals with these ideas. It is the idea that you may love yourself not as a result of elevating yourself above other people, but rather as a result of being able to perceive aspects of yourself in other people and aspects of other people in yourself.

To put it another way, it’s the sensation we get when we realize that we’re becoming one with the source. Once you have mastered the skill of loving yourself, you will be able to let go of destructive emotions such as anger and jealousy, and you will be able to love others without expecting anything in return. Kama is the component of love that focuses on the pleasures of the flesh and is one of the many types of love.

In everyday parlance, we refer to this activity as sex. It is widely acknowledged that one of the qualities of falling in love with another person is that it brings the greatest happiness. It includes several phases of making love, each of which causes a spark to flare between the two people involved.

According to the ancient wisdom of the Vedas, the feeling of love that develops between a man and a woman progresses through seven phases, although there are no strict limitations. They may segue into one another in a seamless manner, or they might take place simultaneously, like an explosion.

I The stage of reflecting on something:

I have captured the interest of a single more individual of the opposite sex. One whose attention is pulled draws attention to another person among other people, examines that person, feels compassion for that person, and unknowingly creates settings that enable additional people to notice because the encounter is enjoyable.

II Stage of the initiating process:

One of the lovers, or occasionally both of them, would “throw” their compassion for the other person by aggressively engaging the other person’s attention in a variety of ways, with the desire to please, to create a positive impression, and to keep the other person engaged.

III. The Beginning of the Heart’s Opening Up:

The Sages of the Vedic tradition referred to this time as the “honeymoon” because during this period “the heart of both opens and pours loving streams of love and devotion.” One of the best times in early-stage love relationships is when the lovers forget about everything and they have the feeling that they have discovered the other half of themselves.

The Vedas advise that at this moment, one should not just have sex “as long as the passion will not be a servant of love.” This is because “passion may rapidly seize the heart, murdering a small blossom of love,” and if it is allowed to come to the forefront, it would destroy love. The ancients had the belief that the process of opening one’s heart might take anything from a few months to many years to complete.

IV. The first point of contact:

This was the time that presented the greatest difficulties and tests. Finding common ground on all levels (spiritual, intellectual, social, domestic, emotional, and physical) needs patience and careful attention to each other, as does finding common ground on all levels.

It is conceivable for there to be a gap either internally or externally at this time since the “heart of two lovers might occasionally close” owing to the idealization of one another or the dread of overwhelming desire. But even this phase of love has a limit to its duration.

V.  The fifth stage of the creative process:

“Open” women are gradually becoming more and more brimming with warmth. Now that they have reached this point, the couple are prepared to start a whole family, also known as “taking back the souls who will be their children.” They don’t put any pressure on their children, and they don’t attempt to change the situation either. Instead, they “build a garden of love and gently care for each blossom.”

At the beginning of the stage work “the heart of love will never be closed,” the phrase “will never be closed.”

VI. Stage of self-sacrifice:

The Beloved puts his love to the test. As a demonstration of their level of self-sacrifice for each pair of shoes that they possess. The damage that was artificially caused in the connection between people, that there is only love, is the critical duty that must be accomplished in the last stage.

VII. Harmony stage:

They are in the same energy matrix, which is why the pair is said to “have one heart for two.” The hearts of two individuals, as if they were fused together, despite the fact that there is a difference between them. Feeling each other at a distance is what loving does. The flow of love, which is comparable to an endless river, suddenly explodes all around them, bringing harmony to both space and time.

The happiness of love is impervious to any amount of suffering, even the most terrible. Those souls who have progressed to this level remain here even after they pass away. Those individuals who were able to go through all seven phases of love, reach spiritual completeness and enlightenment, and ultimately make their way back to God.

According to the Rig-Veda, “a wife is really a home” (1-66-5, 1-77-3, and 3-54-4). After getting married, the woman is allowed to attend and speak at Vidhata (Assembly regarding religious and spiritual matters) and Sabha (Assembly regarding social, economic, and political matters), and she is expected to conduct herself in accordance with Rta (cosmic laws of necessity) and Dharma (Rig Veda 10-85-26 to 42 and 47).

Atharav Veda. 14-1-20, 22. 14-2-64, 71). She is the house’s mistress as well as its head of household. Those who have a woman who is virtuous, noble, educated, and of unimpeachable character and conduct, and who is dedicated to their spouse with body, mind, and soul, experience the greatest levels of happiness. According to verse 14-1-20 of the Atharva Veda, a woman should move in with her husband and assume the role of head of the household.

On the other hand, the Vedic metaphysics, on the other hand, is silent regarding the institution of marriage for people who do not have faith in the Vedas’ permanent truths and cosmic laws of necessity (Rta) and who would rather pursue non-divine vocations by resorting to bribery, magic, miracles, or adulteration of food; for these people, the Vedic metaphysics does not discuss marriage.

The Rig Veda describes six different types of weddings, including the Brahma Vivah, the Gandharva Vivah, and the Asura Vivah. According to the Rig Veda, marriages that include the use of force or any other type of coercion are not to be encouraged. It is not recommended that Arayans engage in bigamy, polygamy, or polyandry (noble persons).

According to verse 6-64-6 of the Rig Veda, a lady should, when it comes time to be married, find a guy who loves her the most and gets excited whenever he sees her. Svayamvara, which literally translates to “self-choosing of a spouse,” is a practice that encourages parents to allow their daughters autonomy to choose their own life partners via the institution of Svayamvara (R.V. 5-47-6 and 1-71-8).

When it comes to the institution of marriage, the pioneers discovered extremely moral and divine principles. The only time God is present when a couple uses sex for the goal of reproducing is within the context of a marriage that has been formally acknowledged by society. Several marriages that are widely acknowledged by society have been brought forward. Marriages that are based on love are seen as more successful than those that are arranged.

Those young men and women who are in love with each other and wish to be married should have their parents’ encouragement. Brahma Vivah refers to this specific kind of marriage (marriage blessed by God). There is no indication elsewhere that couples should marry within their own Varna (social caste). There is an increased focus on maintaining the same level of intellect and ability while also maintaining a proficient level in Vedic education.

It is recommended that the two people with degrees marry one another, although their offspring may be given various Varnas depending on their individual merits, abilities, and capacities. In the Vedas, there is no mention of the four Varnas that are determined by birth: Brahamin, Kshatriya, Vaisha, or Shudra.

There is additional consideration given to marriages that have been arranged by the parents. In spite of this, the institution of svayamvara, in which the bridegroom is required to fulfill certain conditions regarding expertise, strength, power, and knowledge, amongst other things, before finally getting married, says that these conditions are to be fulfilled as prescribed by the parents of the bride.

This unequivocally demonstrates the significant value that Vedic risis and munnies placed on females. There is no mention of the dowry system whatsoever. The Vedas leave little doubt that male and female relationships are more on the concept of co-equal connection in the universe, i.e., between Purusha (the Supreme Reality) and Prakrti (the Supreme Mother), and, as a result, bring divinity and sanctity to the institution of marriage. [Citation needed]

The Vedas are the most significant books of Indian scripture, and they were composed by ancient scholars. It describes the responsibilities that come with being born into the Vedic faith. The Atharvaveda is the fourth book of the total four Vedas; nonetheless, it was added to the Vedic texts much later than the other books. It explains very specifically the responsibilities that both the husband and the wife have to fulfill in order to keep their marriage strong.

Responsibilities of a Wife

1. Sharing is the most important component of a happy marriage, according to Atharvaveda mantra 2/30/2. It is important for the husband and wife to discuss all they learn together.

2. The Atharvaveda mantra 6/11/1 advises that a husband should be known for his power and perseverance, and that his wife should exude serenity and composure. This will result in the birth of kids that are bold and smart.

3. The Atharvaveda mantra 6/42/1 advises that husbands and wives should not harbor any hatred against one another and should collaborate on the completion of domestic responsibilities.

4. The Atharvaveda mantra 6/89/2 states that compatibility between a husband and wife should never be a point of contention. Understanding is the prerequisite for love.

5. The Atharvaveda mantra 7/37/1 advises the wife to pay attention to her appearance and make sure that she is well dressed at all times. The husband should never entertain the idea of thinking about another woman.

6. The Atharvaveda mantra 7/38/1 states that if a wife leaves her husband’s home for an extended period of time, her husband may feel the desire to have sexual relations with another woman. It is believed that this is a common trait among humans.

7. The Atharvaveda mantra 1/14/1 states that a woman should make her permanent home in the home of her husband. The ability to handle events in a way that is loyal, kind, and learned will avoid issues from invading their lives.

8. The Atharvaveda mantra for 3/25/1 warns that being direct and keeping too full of a schedule might result in a routine attitude to any connection. The significance of the husband’s efforts to demonstrate care, love, and romance should not be lost on the wife.

9. Atharvaveda mantra 3/25/5: A woman’s spouse should be the focus of her sincerity and loyalty.

10. The Atharvaveda mantra 3/30/2 instructs the woman to have a lovely and dignified demeanor at all times.

11. The Atharvaveda mantra 4/38/1 advises that she should have the attitude of being sensual, diligent, and keeping the daily routines in a wise and appropriate manner.

12. The Atharvaveda mantra 4/38/2 states that the woman should be in charge of managing the money that her husband has worked so hard to obtain. Her responsibility includes both preserving and expanding it.

13. The Atharvaveda mantra 4/38/3 instructs her to ensure that milk and milk products are never in short supply. She should have this in the forefront of her thoughts at all times. Her duties include ensuring that the household is improved in a constructive manner at all times and preserving an atmosphere of tranquility.

14. The Atharvaveda mantra 4/38/4 advises her to look out for her own well-being in addition to discussing her husband’s satisfaction with her. She shouldn’t let her sorrows bring her down since the rest of the home is going to be affected by her attitude.

15. The Atharvaveda mantra 4/38/5 instructs that she should toil from dawn till dusk in order to discover new things and improve existing ones.

Atharvaveda mantra 6/8/1 states that the growth of a woman should always be exactly proportionate to the growth of her husband, much as a creeper is entirely dependent on the tree.

17. The whole idea of being apart from her spouse is a violation of her moral code, according to the Atharvaveda mantra 6/8/3.

18. The Atharvaveda mantra 7/47/2 states that it is the woman’s responsibility to instill a sense of spirituality in the other members of the family and to ensure that the home is blessed by God at all times.

Responsibilities of a husband

1.Atharvaveda mantra 1/34/5-The husband should be kind and kind in order to ensure that his wife will always love him in a devoted manner.

2.Atharvaveda mantra 2/30/4 advises that nothing be concealed from the wife. His primary responsibility is to uphold honesty at all times.

3.Atharvaveda mantra 5/25/6-He ought to keep in the forefront of his mind the importance of leading a disciplined and devout life.

4.Atharvaveda mantra 6/9/2 advises that a husband should always show his wife love, care, and affection. Even when things are sad and terrible, he should never be impolite or disrespectful to his wife. Even at such times, she should remain his priority.

5.Atharvaveda mantra 6/81/1 advises that a husband should be capable of earning money and should live a disciplined life in order to support his wife and family.

6.Atharvaveda mantra 6/89/1: His wife should be treated with the utmost respect at all times, and she should be regarded as a prized treasure. It is imperative that he protect her honor at all times.

The purpose of a Hindu marriage is to permanently unite two people so that they may work toward achieving dharma (responsibility), artha (possessions), kama (physical cravings), and moksha (ultimate spiritual liberation) together throughout the course of their lives. A marriage is a legal union between two people in which they take on the roles of husband and wife.

Consummation of a marriage takes place after it has been blessed with customary Hindu rites. In point of fact, a marriage is not regarded as finished or legitimate until consummation has taken place. Additionally, it brings together two different families. For an event such as this, the colors red and gold are often chosen as the most appropriate.

It is customary practice to employ the jathakam or Janam Kundali (the astrological chart created at the moment of birth) of the son or daughter being matched with the assistance of a priest. However, this is not always the case.

There are certain societies, such as the Brahmans in Mithila, that make use of genealogical records (also known as “Panjikas”) that are kept by professionals.

The Jatakam, also known as the Kundali, is created by taking into account the positions of the planets and stars at the moment of a person’s birth. There is a maximum possible score of 36 points for every match, and the bare minimum for a match is 18 points. There is no such thing as a good auspicious match for a harmonious relationship that has less than 18 points in common between the two people.

If the astrological charts of the two people (male and female) meet the requisite threshold in points, then further discussions about a potential marriage are considered. Additionally, the man and woman are given the opportunity to talk to and comprehend one another. After the parties have come to an agreement, the next step is to select a happy occasion for the wedding to take place.

Arranged marriages have seen a marginal decrease in recent years, with the advent of dating culture in India. This is due to the fact that prospective brides and grooms prefer to choose a spouse on their own and not necessarily only the one that their parents find agreeable. This trend has been more pronounced in urban and suburban areas than in rural regions.

In Hinduism, there are a total of eight unique kinds of weddings that may take place. There are some that do not have religious approval.

The following are the eight types:

1. The Brahma marriage: The Brahma marriage is the marriage of one’s daughter, after decking her out in expensive garments and with presents of jewels, to a man of good conduct who is knowledgeable in the Vedas and inviting him oneself. 2. The Vedic marriage: The Vedic marriage is the marriage of one’s son to a woman who has been educated in the Vedas.

When a boy has finished his period of studenthood, known as Brahmacharya, he is eligible to enter into a marriage known as a Brahma marriage. The Brahma marriage is considered to be the most superior form of the eight different kinds of Hindu nuptials.

When the boy’s parents are looking for a wife for him, they will take into account her family history. On the other hand, the father of the girl would make certain that the guy who is interested in marrying his daughter is knowledgeable about the Vedas. It is not a dowry system that forms the foundation of a Brahma marriage, but rather these aspects of the relationship.

2. Daiva marriage is a sort of marriage that is looked down upon since it demeans women and is regarded to be an inferior form of marriage. In this location, the woman’s family will wait for a certain period in order to marry her off.

In the event that she does not find a suitable suitor, she will be married off to an area where her family chooses via matchmaking through a priest who dutifully officiates at a religious ceremony while the wedding is being performed. In times past, this was a common method used by many royal families in order to cultivate diplomatic relationships with both friends and adversaries.

3. Arsha marriage: In an Arsha marriage, the young woman is betrothed to an elderly wise man. In the past, the bride would be exchanged for a few cows as the wedding gift. As the circumstances dictated, Agasthya wed Lopamudra. This custom is shown in a number of different chapters throughout the Mahabharata since it was so common for kings to be unable to say no to sages because of their social status and authority.

4. The Prajapatya marriage: The Prajapatya marriage occurs when a girl’s father presents her in marriage to the bridegroom, treating him with respect and addressing them as follows: “May both of you accomplish jointly your tasks.”

In Prajapatya matrimony, as opposed to Brahma marriage, the bride’s father is the one who looks for a husband. Even though this is a step in the right direction, it is not seen as being on par with the search conducted by the groom’s parents for the ideal wife. Additionally, in contrast to Arsha marriages, Prajapatya marriages do not include the exchange of any monetary goods or services.

5. The Gandharva marriage is the marriage that takes place when a young woman and the man she loves decide to wed on their own free will. When it comes to marriages based on “love,” the Gandharva marriage is the one that is the most comparable. In this kind of marriage, a groom and his bride might wed without the knowledge or approval of either of their parents.

It was in this manner that Dushyanta wed Shakuntala. Please keep in mind that this is not the same thing as dating. Before anything else takes place, the bride and groom take a moment to say their vows in front of a person, animal, tree, plant, or divinity of some kind.

6. The Asura marriage: The Asura marriage occurs when the bridegroom gets a girl after having donated of his own free will as much wealth as he can afford to the bride and her kinsmen. This is done in order to fulfill the requirements of the Asura marriage. The unique characteristics of an Asura marriage set it apart from the many other forms of marriage.

This is the kind of marriage in which the bride and groom might not be particularly compatible with one another, and the groom might even have some kind of abnormality, but the bride’s father might agree to it out of either greed or compulsion, and the groom might be wealthy enough to make it happen. This kind of marriage has always been seen as a sign of social depravity. This is against the common Indian law and hence undesirable in today’s society since it is analogous to purchasing goods directly off a store shelf.

7. A Rakshasa marriage is a marriage of a maiden that involves the forcible abduction of the maiden from her home after her kinsmen have been killed or wounded. This practice is similar to the practice of khazakh and Uzbek cultures, where it is still practiced as a ritual. Rakshasa marriages are still performed today. In order to win the bride’s hand in marriage, the groom would start fights with the bride’s family, which he would eventually win, and then he would take the bride away.

This marriage involves the use of force, and as a result, it is considered to be a kind of rape in today’s society. Additionally, it has never been seen as legitimate, which is where the derogatory term “rakshasa” comes from. In the Manusmriti, this behavior is described as low and evil, and it is prohibited. It is a criminal offense in the modern day.

Arjuna’s marriage to Subhadra was made to look like this, but in reality it was a Gandharva marriage because both of them were in love a priori and they had the consent of Subhadra’s brother Sri Krishna, who actually suggested this subterfuge to preempt Balarama from dissenting. Arjuna’s marriage to Subhadra was made to look like this.

8. Paishacha marriage is the practice of a man secretly marrying a woman when she is unconscious, under the influence of alcohol, or otherwise unable to make sound decisions for herself. In the Manusmriti, this behavior is described as low and evil, and it is prohibited. In today’s times, this practice is referred to as date rape, and it’s considered a serious offense in just about every civilized nation.

In Hindu society’s long and illustrious past, the Vedic marriage was only one of the few distinct forms of Hindu wedding traditions. Gandharva vivaha is one of the numerous terms that have been used to refer to love marriages throughout the history of Hindu literature.

Love marriages were also mentioned in this kind of writing. It is still common practice in some less well-off Vaishnav communities to perform a ceremony known as kanthi-badal, which involves the exchanging of bead garlands as a very simplified form of ritual in private in front of an idol of Krishna. This is done as a form of love marriage that is considered appropriate.

Elopement is also discussed in some of the older works of Hindu literature. Rukmini and Lord Krishna himself ran away together in a horse-drawn chariot. It is documented that Rukmini’s father intended to wed her to Shishupal despite the fact that she strongly disapproved of the match. Rukimini wrote a letter to Krishna informing him of a place to pick her up as well as the time of day.

Several distinct categories of love

1) Affection for One’s Brothers

The sacred text known as the Ramayana offers a profound look at the bond between brothers.

Love for Rama, who gave up all the joys and conveniences of a lavish life to live in exile in the wilderness with Laxmana, motivated him to make this sacrifice. Sita, the wife of Prince Rama, gave up her opulent lifestyle and followed her husband into exile in the forest. As a demonstration of his brotherly love for Rama, Bharata abdicated the throne.

2)Affection for a Companion

The affection that Lord Rama has for Sugriva is an example of platonic love. The selfless love that Lord Krishna had for his buddy Sudama, who was an impoverished Brahmin, is a great example of this concept.

3) unconditional love shown by a devotee (Bhakta)

Shabari practiced tapasya, practicing Ramnaam jap for many, many years, awaiting in her hut to see Lord Rama.

Lord Rama did arrive one day, and when he saw Shabari, out of her pure, unselfish love for Lord Rama and Laxmana, she sampled every fruit before presenting them to Lord Rama and Laxmana. Afterwards, Lord Rama and Laxmana ate the berries she had prepared for them.

Lord Rama, moved by her love, joyfully gobbled up the remaining half of the berries, while Laxmana sneakily discarded the remaining fruit together with their seeds.

Then, in the future, there was a fight between Ravana’s son Indrajit and Laxmana’s grandson, who was responsible for Laxmana’s injuries, which caused him to pass out.

The physician of the time, Vaidya, suggested to Rama that he bring Sanjivani leaves in order to regain control of Laxmana. This Sanjivani plant had grown in the spot where Laxmana had tossed these berries and seeds all those years ago (condemning the love of Shabari berries). Laxmana was the only one who was able to regain consciousness after consuming Sanjivani. This makes it abundantly clear that one must consume everything offered by anyone with unadulterated love, and that one must not think about anything offered by anyone in order to comprehend the emotions that lie behind an act of love.

4) A passion for one’s spouse

The kind of love that Savitri showed for her husband by pursuing Yamaraj, the God of Death, to Yamaloka until he gifted her with Sowbhagyavati and 100 putras (100 boys), exemplifies the kind of love that a woman should have for her husband.

The devotion that Devi Sita has for Lord Rama is shown in the Ramayana by the fact that she leaves behind the rich lifestyle of the kingdom in order to follow him into exile in the jungle.

Her Pativratya dharma serves as a representation of the love that Maha Sati Anusya has for her husband.

5) A deep and abiding love for God

Sant Tukaram, Sant Gyaneshwar, Sant Sakhubai, Sant Namdev, Sant Eknath.

6) Love for one’s spouse

King Edward VIII abdicated his position as monarch in order to wed a commoner named Wallis Simpson.

Conclusion

The love that exists between a mother and her children is among the greatest loves that can exist on this planet, along with the love that exists between a husband and his wife (or lovers).

The concept of love encompasses a huge range of ideas.

It is something that can only be discussed in person with other people.

I have a background in both textile and chemical technology.

Helen Fischer is quite correct when she describes love as being comprised of lust, desire, and connection.

Asexual love is known as lust.

Love manifested in the world is attraction.

Being a chemistry graduate, I have seen love characterized in terms of chemicals. When a person falls in love, specific chemicals such as dopamine, norepinephrine, and others are produced. Attachment is the genuine kind of love, the one that lasts (and usually results in marriage). The intensity of these chemical reactions is directly proportional to the amount of love that a person receives from their partner.

In the world of international business, the term “love” refers to the process of manipulating a front person into falling in love in order to get business.

But one thing is for certain: if you have a lot of love-giving abilities, then you will undoubtedly have a nice life, be happy, have more friends, more relationships, more attachments, and so on. This is a certainty.

If you love another person, it means you shouldn’t look for anything in return for your affection for them.

Several marriages that are widely acknowledged by society have been brought forward. Marriages that are based on love are seen as more successful than those that are arranged. Those young men and women who are in love with each other and wish to be married should have their parents’ encouragement. Brahma Vivah refers to this specific kind of marriage (marriage blessed by God).

There is no indication elsewhere that couples should marry within their own Varna (social caste). There is an increased focus on maintaining the same level of intellect and ability while also maintaining a proficient level in Vedic education.

It is recommended that the two people with degrees marry one another, although their offspring may be given various Varnas depending on their individual merits, abilities, and capacities. In the Vedas, there is no mention of the four Varnas (Brahamin, Kshatriya, Vaisha, and Shudra) that are determined by one’s birth, nor is there any mention of the practice of taking a dowry when one marries.

This essay has been meticulously created with all of the points in mind, after having a lot of chats with many different individuals, witnessing couples who have been living together for more than 50 years, comprehending, and doing a lot of research.

This essay was written with the goal of reducing the number of divorces and encouraging love between spouses, as well as between parents and their children. In a nutshell, to maintain the cohesiveness of a family.

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