Posts Tagged ‘fundamental’
Thursday, July 1st, 2010
Shad Darshan – Concluding comments:
Conclusion II
In conclusion, all of the above philosophies of Hinduism describe about the fundamental realities, from one, two, three, or five, and their relationships with each other. We can reduce all the realities, before the creation, to just one reality – God. But then we cannot explain all the realities that are in existence after the very first creation. The creation itself is a reality. We have to explain everything based on the minimum possible number of fundamental realities considering all the past, present, and future scenarios of existence. Even scientists have difficulty in reducing everything to just one particle and one force.
All philosophies agree that the Supreme Being is one, unique, incomparable, and unparalleled, who is conceived or understood as the perfect, omnipresent, omnipotent, omniscient, creator, source, and controller of the universe, the cosmos, and everything. He is eternal, without beginning and end, forever stable, and unchanging. He is beyond time, space, deeds, and material world of maya. He is Soul of the souls and God of the gods. In Hinduism, He is known as Paramatma, Parabrahm, Purushottam, or Narayan. “Parabrahm” is so named because it is beyond or transcendental to Brahm (Param Brahm).
Brahm or the Abode of Parabrahm (God) is another reality which is penultimate to Parabrahm. Initially Brahm and Parabrahm were inferred as one reality, but later on it was clearly understood that Parabrahm and Brahm, God and His abode, cannot be just one reality. They are two different realities. Scriptures have described some of the characteristics exclusively for Parabrahm that cannot be applies to Brahm or any other realities. Parabrahm is the Supreme Being – the topmost creator, controller, and the essence of all. Parabrahm is described as the soul (shariri) of Brahm (sharir). Brahm is described as the body (sharir) of Parabrahm. Just as body (sharir) and soul (shariri) seems to be one, Brahm and Parabrahm were also understood to be one reality. But, they are not one and the same entity. Parabrahm can sustain without Brahm, but Brahm cannot sustain without Parabrahm.
In Hinduism, there is description of a super-soul or universal soul called Purush or Ishwar. In Hinduism, there is a crucial distinction between Purush and Purushottam (God). Ishwar or Purush is the super-soul of brahmand (whole universe). Hinduism describes about many brahmands. It is obvious that if there are many brahmands and each brahmand is governed by its own super-soul, then there are possibilities of existence of many super-souls. Existence of many Purushas is described in Sankhya scriptures and other scriptures like Mahabharat and Purans.
In Hinduism, individual soul is understood as ontologically distinct reality from God, Nature (Prakruti), and other realities. There are many individual souls or inner-self called atma or jiv limited to each mundane physical body. Each soul is separate, distinct, and different than its body. Therefore, bodily relations are simply bodily relations and are limited to the current birth only. The past, present, and future bodily relations have nothing to do with the souls. Once the soul is free from its three kinds of body it gets liberation or salvation. Soul has to be brahmanized (brahmrup) to get ultimate salvation called Atyantik Moksh. For that the living being has to take the shelter of God and completely and unconditionally surrender to Him, who resides forever in His abode and also, as His presence on this earth, in Satpurush (God-realized person or sant), in Satshāstra (Holy Scriptures), and in Satkriyā (pious and virtuous actions). No one has seen God as scientists see or observe tiniest particles or farthest galaxies and quasars. Everything what we know about God is from the holy scriptures. Scriptures have described every tiniest detail and the characteristics of God and His true and the choicest devotee or follower. Hinduism believes in worshiping the present form of God on the earth and that also in the form like us with which we can find some resemblance or similarity, develop intimacy, do some communication, and enjoy the same bliss on this earth and in this very life as we would enjoy in His abode. This also makes sure that what we are getting here, we will be getting there in His abode. Anyway, salvation ultimately is in His presence, in His service, and in His close association whether here or in His abode.
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Posted in Conclusion II, Hinduism - Philosophies | Comments Closed
Wednesday, June 30th, 2010
Shad Darshan – Concluding comments:
Conclusion I
All of the above philosophies of Hinduism have one thing in common. They are all derived from and consistent with the triad of authentic Hindu scriptures known as Prasthan Trayi, namely, Upanishads, Bhagwad Gita, and Brahm Sutra. They include the essence of all the ancient Hindu scriptures, namely, Vedas, Upanishads, various sutras, various smrutis, all the Purans, Mahabharat, and Ramayan. Number wise Hindu scriptures are not just a few texts but they are hundreds in numbers, consisting of hundreds of thousands of verses (shloks) and short sentences (sutras), and all of them are in Sanskrit or other vernacular languages derived from Sanskrit. It is difficult to study single-handedly and understand them all individually. This explains why there are many interpretations, explanations, and commentaries just about one single Truth and the five fundamental eternal realities in Hinduism.
The beauty of Hinduism is that it allows complete religious freedom at the same time teaches to develop the utmost tolerance for others’ belief. This is exactly opposite of bullying. Smruti shastras allow devotees to worship their own deity as God or demigod (devata) and to follow their own choice of scriptures according to their own level of understanding and intelligence irrespective of the Ultimate Truth. Yet, at the same time it also teaches to keep in mind that one is allowed to compare anything or anybody with God but one can never compare God with anything else that is lower than the level of God in His whole creation, not even with the transcendental and penultimate reality Brahm – the abode of God. This was the understanding of Madhavacharya when he placed Lakshmi at the little subordinate or subservient level to that of Narayan (God). Hinduism tells the truth to the followers of any deity or any God other than the Supreme Being, Parabrahm Purushottam Narayan, cautioning them, that whosoever follows other than Purushottam Narayan will be led to that particular person’s or deity’s own destination depending on that person’s or deity’s own power and capability but not the final resting place or the ultimate destination of the most powerful Supreme Being. The ultimate destination or the final redemption can only be reached by following the Truth, the true Supreme Being, or by achieving the truly ultimate knowledge. Hinduism tells never to follow blindfolded. It says to use one’s own intelligence and judgment objectively and see the behavior, level, and achievement of the Guru (guidance counselor), his Guru or master, and his students or followers. It also advises to disregard the social or worldly etiquettes, manner, or any other external variables of the true Guru in learning the brahm-gnan. Hinduism helps also by providing all the necessary guidance and guidelines to understand, know, and follow the Truth and at the end leaves the responsibility of taking final decision on the individual. Hinduism never forces anybody in following the religion, it just tells about the Truth. Shad Darshan shows the science of how to know the Truth. No matter whom one follows, no matter which path one follows, and no matter which decision one takes, it always advises never to lose one’s spiritual joy – the bliss of brahmanized state (brahmpanu) or the eternal happiness one gets by having union or close association with Brahm or Brahmanized sant or satpurush.
The Satyam (the truth), Shivam (the greatness), and Sundaram (the beauty) of Hinduism is that leaving aside its religious and philosophical aspects, and keeping one’s own faith or belief in one’s own religion, religious practices, religious philosophy, and the choicest deity of worshiping, one can still study, understand, and practice the universal, natural, and humanitarian aspect of it to bring the mental peace, world peace, and the heaven, paradise, or swarg on the earth.
Tags:abode of God, ancient, aspect, beauty, belief, Bhagwad Gita, blindfolded, bliss, Brahm, Brahm Sutra, brahm-gnan, brahmanized, brahmpanu, bullying, commentaries, Conclusion I, Creation, Darshan, deity, demigod, devata, devotees, Earth, essence, eternal, etiquettes, explanations, external, faith, Final redemption, followers, fundamental, God, Greatness, guidance, guidance counselor, guidelines, Guru, happiness, heaven, Hindu, Hinduism, humanitarian, intelligence, interpretations, joy, judgment, Lakshmi, languages, Madhavacharya, Mahābhārat, manner, master, mental peace, Narayan, natural, objectively, Parabrahm, paradise, penultimate, philosophical, Philosophy, Prasthan Trayi, Purāns, Purushottam, Rāmāyan, realities, religion, religious, religious freedom, religious philosophy, religious practices, Sanskrit, Sant, Satpurush, Satyam, science, Scriptures, Shad Darshan, shastras, Shivam, shloks, smruti, Smrutis, social, spiritual, subordinate, subservient, Sundaram, Supreme Being, sutras, swarg, tolerance, transcendental, Truth, ultimate, universal, Upanishads, variables, Vedānta, Vedas, vernacular, verses, World Peace, worldly, worship
Posted in Conclusion I, Hinduism - Philosophies | Comments Closed
Wednesday, June 30th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Summary
Summary
Swaminarayan philosophy can be summarized as one of the major philosophical trees in the garden of the main stream Hinduism. Its main trunk of Dharma, Gnan, Vairagya, and Bhakti is based on the five fundamental realities (tattvas), namely, Jiv, Ishwar, Maya, Brahm, and Parabrahm. Its religious rituals and observances, such as, observation of tapa, vrata, dāna, yoga, yagna, kriyā-kānd, dharma, dhyān, gyān, vairāgya, pujā, pāth, and bhakti are its branches and leaves. Aksharbrahm is its flower and Parabrahm Purushottam (God) is its actual (sākār) fruit having real existence.
Looking to its features, Swaminarayan philosophy can be summarized as the sum total of the essences of all other philosophies of Hinduism. In it one can always find something good of other philosophies and other religions of the world. One can possibly find from it the answers for many of the ontological and philosophical questions arising in understanding the other philosophies. Not only that, for those who are interested, it also mentions some of the major scientific (physical) aspects of the creation or physical world (cosmos) first given by Hinduism to the mankind, such as, the ideas of multiverse or many universes (anant koti brahmands), the Fifth force (akshar) which pulls or accelerates galaxies away from each other, invisible shields (ashtāvarans) of forces or energies around the universe (brahmand), radiation (sutrātmā) body, Black Hole (avyākrut), White Hole (Chidakash), Worm Hole (Archi Marg), space (ākāsh) in atom, divisions of mind (four types of antahkaran), consciousness (chitt), division of living-beings (udbhij, svedaj, andaj, and jarāyuj), superbugs (antahshatrus and swabhāvas) which are subtler than even viruses and the main cause of the social epidemics, disturbance of the world peace, malfunctioning of the society, loss of mental peace, and physical health of the individual body.
All of the realities that we see or observe in the cosmos could easily fit into one of the above five categories of fundamental ontological elements or tattvas.
The question may arise, why five fundamental elements and not just three? The two new fundamental realities or elements are not new or newly discovered. They were there in the scriptures of Hinduism, but, the scholars did not, somehow, specify or identify them until Shri Swaminarayan came, explained, and identified them.
Now, let’s try to understand their presence, by elimination method, to see what happens if we take them out or eliminated one by one. Jiv (soul) and Maya (matter) or Nature (material world) cannot be eliminated from the religious philosophy. If we eliminate soul tattva then the whole system of salvation and worship falls apart. Who will get salvation and from what? If the category of Ishwar tattva is taken away or removed, then either many Purushas (universal souls of each brahmands) will become many Gods or God will be directly involved in the creation, sustenance, and destruction of each and every brahmand. This will be like the president stepping down to the position of CEO. If the category of Brahm is eliminated, then the souls will have to become God-like instead of Brahm-like or the souls will have to be at the God’s level for salvation and the unparalleled God would be paralleled by many God-like figures. If Parabrahm or God’s category is eliminated, then it would be like removing the head leaving behind rest of the body. The whole creation would be without Godhead. The abode of God (Brahm) would be without his master. So, five fundamental categories of Tattvas seem to be necessary to explain everything that exists in the nature or creation. We can reduce all the realities, whether they may be one, two, three, or five, to finally just one reality – God and can say it the “Spiritual Theory of Everything” (S-TOE), as against the material Theory of Everything (TOE).
This concludes the major philosophies of the Hinduism in a nutshell.
Tags:abode of God, Akash, akshar, Aksharbrahm, anant koti brahmands, Andaj, antahkaran, antahshatrus, Archi Marg, ashtāvarans, atom, Avyākrut, bhakti, Black Hole, body, Brahm, Brahm-like, brahmand, cause, Chidākāsh, chitt, consciousness, cosmos, Creation, dāna, Darshan, destruction, dharma, dhyān, disturbance, elements, energies, Fifth force, forces, fundamental, galaxies, Gnān, God, Godhead, gyan, Hinduism, identify, invisible, Ishwar, Jarāyuj, jiv, kriyā-kānd, living beings, malfunctioning, many universes, master, material, matter, maya, mental peace, mind, multiverse, Nature, observances, observe, ontological, Parabrahm, pāth, Philosophy, physical, physical health, pujā, purushas, Purushottam, radiation, realities, religious, rituals, S-TOE, sākār, salvation, scholars, scientific, Scriptures, Shad Darshan, shields, social epidemics, society, soul, space, specify, Spiritual Theory of Everything, subtler, Summary, superbugs, sustenance, Sutrātmā, svedaj, swabhāvas, Swaminarayan, tapa, tattvas, Theory of Everything, TOE, Udbhij, universal souls, universe, unparalleled, Vairagya, Vedānta, viruses, vrata, White Hole, world, World Peace, Worm Hole, worship, yagna, Yoga
Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies, Summary | Comments Closed
Darshan (Philosophy) XXXI
Wednesday, June 30th, 2010Shad Darshan – Concluding comments:
Conclusion I
All of the above philosophies of Hinduism have one thing in common. They are all derived from and consistent with the triad of authentic Hindu scriptures known as Prasthan Trayi, namely, Upanishads, Bhagwad Gita, and Brahm Sutra. They include the essence of all the ancient Hindu scriptures, namely, Vedas, Upanishads, various sutras, various smrutis, all the Purans, Mahabharat, and Ramayan. Number wise Hindu scriptures are not just a few texts but they are hundreds in numbers, consisting of hundreds of thousands of verses (shloks) and short sentences (sutras), and all of them are in Sanskrit or other vernacular languages derived from Sanskrit. It is difficult to study single-handedly and understand them all individually. This explains why there are many interpretations, explanations, and commentaries just about one single Truth and the five fundamental eternal realities in Hinduism.
The beauty of Hinduism is that it allows complete religious freedom at the same time teaches to develop the utmost tolerance for others’ belief. This is exactly opposite of bullying. Smruti shastras allow devotees to worship their own deity as God or demigod (devata) and to follow their own choice of scriptures according to their own level of understanding and intelligence irrespective of the Ultimate Truth. Yet, at the same time it also teaches to keep in mind that one is allowed to compare anything or anybody with God but one can never compare God with anything else that is lower than the level of God in His whole creation, not even with the transcendental and penultimate reality Brahm – the abode of God. This was the understanding of Madhavacharya when he placed Lakshmi at the little subordinate or subservient level to that of Narayan (God). Hinduism tells the truth to the followers of any deity or any God other than the Supreme Being, Parabrahm Purushottam Narayan, cautioning them, that whosoever follows other than Purushottam Narayan will be led to that particular person’s or deity’s own destination depending on that person’s or deity’s own power and capability but not the final resting place or the ultimate destination of the most powerful Supreme Being. The ultimate destination or the final redemption can only be reached by following the Truth, the true Supreme Being, or by achieving the truly ultimate knowledge. Hinduism tells never to follow blindfolded. It says to use one’s own intelligence and judgment objectively and see the behavior, level, and achievement of the Guru (guidance counselor), his Guru or master, and his students or followers. It also advises to disregard the social or worldly etiquettes, manner, or any other external variables of the true Guru in learning the brahm-gnan. Hinduism helps also by providing all the necessary guidance and guidelines to understand, know, and follow the Truth and at the end leaves the responsibility of taking final decision on the individual. Hinduism never forces anybody in following the religion, it just tells about the Truth. Shad Darshan shows the science of how to know the Truth. No matter whom one follows, no matter which path one follows, and no matter which decision one takes, it always advises never to lose one’s spiritual joy – the bliss of brahmanized state (brahmpanu) or the eternal happiness one gets by having union or close association with Brahm or Brahmanized sant or satpurush.
The Satyam (the truth), Shivam (the greatness), and Sundaram (the beauty) of Hinduism is that leaving aside its religious and philosophical aspects, and keeping one’s own faith or belief in one’s own religion, religious practices, religious philosophy, and the choicest deity of worshiping, one can still study, understand, and practice the universal, natural, and humanitarian aspect of it to bring the mental peace, world peace, and the heaven, paradise, or swarg on the earth.
Tags:abode of God, ancient, aspect, beauty, belief, Bhagwad Gita, blindfolded, bliss, Brahm, Brahm Sutra, brahm-gnan, brahmanized, brahmpanu, bullying, commentaries, Conclusion I, Creation, Darshan, deity, demigod, devata, devotees, Earth, essence, eternal, etiquettes, explanations, external, faith, Final redemption, followers, fundamental, God, Greatness, guidance, guidance counselor, guidelines, Guru, happiness, heaven, Hindu, Hinduism, humanitarian, intelligence, interpretations, joy, judgment, Lakshmi, languages, Madhavacharya, Mahābhārat, manner, master, mental peace, Narayan, natural, objectively, Parabrahm, paradise, penultimate, philosophical, Philosophy, Prasthan Trayi, Purāns, Purushottam, Rāmāyan, realities, religion, religious, religious freedom, religious philosophy, religious practices, Sanskrit, Sant, Satpurush, Satyam, science, Scriptures, Shad Darshan, shastras, Shivam, shloks, smruti, Smrutis, social, spiritual, subordinate, subservient, Sundaram, Supreme Being, sutras, swarg, tolerance, transcendental, Truth, ultimate, universal, Upanishads, variables, Vedānta, Vedas, vernacular, verses, World Peace, worldly, worship
Posted in Conclusion I, Hinduism - Philosophies | Comments Closed