Hinduism is the world’s third most thriving religion. Spreading across the world like wild-fire, reaching many people, it has many aspects and characteristics. The most prominent feature in Hinduism is the people’s belief in Brahman as the supreme-being. However, two types of Brahman exist; giving people the ability to achieve enlightenment based on his/her perspective of Brahman. Saguna and Nirguna Brahman are the two paths that lead to enlightenment, but both are different in their own ways. Hinduism is unique amongst the world’s top five largest religions in that it has not one, but many gods. There are obvious connotations to this, and the most obvious is the nature of worship. In a religion that is reported to have one god for every three people in India (a number exceeding 300 million in number), how does one choose a god to worship, and how do they possibly worship them? In Songs of the Saints of India by Hawley and Juergensmeyer, the verses of the disciples of Krishna, the mischievous blue god of the Braj, and his devaloka, or paradise, show the idea that God can be worshipped by living in ecstasy. However, in Speaking of Siva, translated by A.K. Ramanujan, it talks of Siva, the creator/destroyer god, and his mok?a, or escape from reality as a whole, by adhering to a path of ascetism, or escape from worldly desires. These dichotomies, and the various implications for salvation and existence they imply, are essential to understanding the nature of the Hindu religion. In connection with their respective god, disciples in Hinduism often follow very divergent paths. This is reflected often in their views of God him/her-self. In Hinduism, there are two terms to describe the nature of a god or goddess. First, there is saguna, which literally translates to “with attributes”. Gods who are saguna are considered to understandable by their human qualities and that existence is guided by what we make of it. (Hawley and Juergensmeyer 2004: 92) Saguna is a term typically applied to those who see God, and their worship of him, as limited to this plane of existence. This is the mentality of the poet Surdas, or Sur for short, and his understanding and devotion of Krishna. (Hawley and Juergensmeyer 2004: 92). Saguna Brahman, on the other hand, refers to the enlightened being with attributes. It is also known as “lower Brahman” (Rambachan 84). In this path Brahman can be replaced by an object or form with qualities and characteristics. Saguna Brahman is “thought of as cause, creator, and sustainer of the universe” (Rambachan 112). It gives a face to god in the form of Isvara, Brahman’s ultimate nature. Saguna Brahman deals with the world and finite things. If one follows Saguna Brahman, she/he will have a choice to choose from all the different types of Gods depending on which characteristics he/she wants to praise. There are many characteristics, hence many gods. The three main gods in Hinduism that are a result of Saguna Brahman are Brahma (god of creation), Vishnu (god of preservation), and Shiva (god of destruction). All three gods can be further categorized into other characteristics. For example, Lord Vishnu has many other forms such as Lord Krishna, the god of love. They both are the same, but Krishna is just another characteristic of the Vishnu. Therefore, Saguna Brahman gives people, who need more then faith, a face that can relate to almost every characteristic. Saguna and Nirguna Brahman have different ideas about worshiping and praising Brahman. Saguna Brahman has many different methods of extolling the ultimate being. They can either pray to the gods by folding their hands and bowing their heads, or they can sing praises to the gods. At every occasion, religious event, and accomplishment Saguna Brahmans can choose to praise and thank their gods. Nirguna Brahman, on the other hand, has no form of worship or praise. They just acknowledge Brahman, but do not actually bend down and worship him. He is beyond language so that he cannot even be described when trying to praise his name. Any attempt to worship Brahman would disrespect him. To counter this idea is the concept of nirguna, or, “without attributes.” This is used to describe a god which is understood much in