There are three worlds of existence: the physical, subtle and causal, termed Bhūloka, Antarloka and Śivaloka. The Creator of all, Śiva Himself is uncreated.As supreme Mahādeva, Śiva wills into manifestation all souls and all form, issuing them from Himself like light from a fire or waves from an ocean.The universe ends at Mahāpralaya, when time, form and space dissolve in God Śiva.

The intrinsic and real nature of all beings is their soul, which is goodness. Ultimately, there is no good or bad. God did not create evil as a force distinct from good. He granted to souls the loving edicts of dharma and experiential choices, thus to learn and evolve.Āṇava, karma and māyā are the source of the seeming suffering.

When we act wrongly, we create negative karma for ourselves and must then live through experiences of suffering to fulfill the law of karma.God is the God of all—of the believers within all religions, and of the nonbelievers, too. God does not destroy the wicked and redeem the righteous; but grants the precious gift of liberation to all souls.

Dharma is God’s divine law prevailing on every level of existence, from the sustaining cosmic order to religious and moral laws which bind us in harmony with that order. When we follow dharma, we are in conformity with the Truth that inheres and instructs the universe, and we naturally abide in closeness to God. Adharma is opposition to divine law.

Good conduct is right thought, right speech and right action. It is virtuous deeds in harmony with divine law, reflecting the soul’s innate purity. Good conduct, or sadāchāra, for the Hindu is summarized in five obligatory duties, called pañcha nitya karmas.The yamas and niyamas are scriptural injunctions for all aspects of thought and behavior. They are advice and simple guidelines, not commandments.

Ahiṁsā, or non-injury, is the first and foremost ethical principle of every Hindu. It is gentleness and non-violence, whether physical, mental or emotional. It is abstaining from causing hurt or harm to all beings.The actions of all Hindus living in the higher nature are rendered benign, or Ahiṁsā. One would not hurt that which he reveres.

The two purposes of marriage are: the mutual support, both spiritual and material, of man and wife; and bringing children into the world. Marriage is a religious sacrament, a human contract and a civil institution.They are equal partners in joy and sorrow, companions and helpmates, yet their functions differ.The purpose of sexual union is to express and foster love’s beautiful intimacy and procreation.

A happy marriage is based first and foremost on a mature love, not a romantic ideal of love. It requires selflessness and constant attention. For marriage to serve its spiritual purpose to the highest, husband and wife should hold the same beliefs and share the same religious practices. Their harmony of minds will be reflected in the children.The couple should be prepared to work with

Children are the greatest source of happiness in marriage. Householder life is made rich and complete when sons and daughters are born, when the marriage becomes a family and a new generation begins.The fundamental duty of parents is to provide food, shelter and clothing and to keep children safe and healthy. The second is to bestow education, including instruction in morality and religious life.