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VedantaThe Sun,
the Flower,
the sandal tree,
the fruit-bearing trees,
the Sacred Bull,
the Ganga - all teach practical
Vedanta to the world.
They live to serve humanity in a
disinterested spirit.
Sun
radiates its light alike over
a cottage of a peasant and a
palace of a king.
The flowers waft their fragrance to all
without expecting anything.
The cool, refreshing waters of
the Ganga are drunk by all.
The sandal tree wafts its aroma even to
the man who cuts it with an axe.
The fruit bearing trees
behave in the same manner.
They
please the gardener who nourished them and the man who cuts them.
Cows live to nourish babies,
the children, the invalids and the convalescents.
Vedanta is very
practical.
It does
not preach an impossible ideal.
But you must have
perfect faith in yourself
first.
There is neither
birth nor death for your consciousness.
You are your Eternal
Soul.
māyā deludes you
into accepting hyperreality.
You foolishly
identify your Eternal Soul with
the perishable material
body.
You foolishly
imagine that you are subject to the cycle of birth and death.
Free
yourself from the
clutches of māyā !
Sri Sankara, Advaita philosophy, has said the
world is an illusion and the
goal of man is to find the REAL
behind the Veil of
Cognitive Blindness.
Plato and other Western
philosophers noted reality is mere
illusion.
The
Oversoul of the
Western philosophers is
the Brahma of the Upanishads.
Supreme Soul, Paramatman, supports
each individual soul - Ātman.
The 'Oversoul' is the 'substance' of
Spinoza or the 'thing in itself'
of Kant.
Essence of
Vedanta slowly seeps into the
mind of Western philosophy.
Accept the existence of an Eternal Soul
distinct from body and
mind.
600
BC To liberate self,
Mahāvīra taught the
necessity of
right faith (samyak-darshana),
correct knowledge (samyak-gyana),
and right conduct
(samyak-charitra').
Aneka-ntava-da, pluralism, is the most important
doctrine of Jainism.
Aneka-ntava-da suggests truth and reality are
perceived differently from different
points of view and no
single point of view is the complete truth.
Jains share a
conviction with the
Founders of the
United States that diverse religious, ethnic,
racial, and political groups can thrive in a single culture
Jains compare
attempts to explain absolute truth with adhgajanya-yah, or the maxim of the
"blind men and an
elephant".
In this parable, one man felt the trunk
of an elephant, another the tusks, another the ears, another the tail.
All the blind
men felt they
understood the elephant, and yet, due to their
narrow perspectives they only
understood a small portion of the
elephant.
This principle is
more formally stated by observing that objects are infinite in
their qualities and modes of
existence, so they cannot
be completely grasped in all aspects and manifestations by
finite human perception.
The
historic origins of aneka-ntava-da can be traced back to the teachings of
Ma-havi-ra, the 24th Jain Tirthankara.
The
dialectical concepts of
sya-dva-da (conditioned
viewpoints) and
nayava-da (partial viewpoints) arose from
aneka-ntava-da, providing it with more detailed logical structure
and expression.
The
Sanskrit compound
an-eka-anta-va-da literally means "doctrine of non-exclusivity"; it is
translated as " skepticism" or "non-absolutism".
An-eka-nta
"uncertainty,
non-exclusivity" is the opposite of eka-nta (eka+anta) "exclusiveness,
absoluteness, necessity".
Aneka-ntava-da
encourages adherents to ponder
the views and beliefs of their rivals and opposing parties.
Proponents
of anekantva-da apply this principle to religion and philosophy, reminding
themselves any religion or
philosophy that clings too
dogmatically to its own tenets, is
committing error
based on its limited point of
view.
850 BC Mahāvīracharya, the
Teacher, pens Gaṇitasārasangraha
Veda Vyasa
Hindus
traditionally hold Vyasa split the
primordial single Veda into
four.
Hence, Veda Vyasa, or
"Splitter of the Vedas," the
splitting being a feat that allowed people to understand the divine knowledge
of the Veda.
The word vyasa means to
split or differentiate - a
framed description.
Vyasa appears as the compiler of the Maha-bha-rata.
It is said he was the expansion of
Lord Vishnu Himself.
He
came to Dwaparyuga to make Vedic knowledge,
previously available only in the form
of sound, available
through the ages in a written form.
Vyasa's Jaya, the core of
Mahaābhaārata is structured in the form of a dialogue between
Dhritarashtra and Sanjaya, his
advisor and chariot driver.
Saiva Siddhanta
Philosophy
The central doctrine of the
Saiva Siddhanta philosophy is that Shiva is the
noumenon, and that Jiva,
the unique individual Soul or
Divine Spark of Life, is
of the same essence as Shiva,
but not identical.
Shiva,
eternal consciousness,
contains the seeds of eternal
bliss in gnosis.
Lord Shiva is
engaged in freeing Jiva from the
thraldom of matter.
Shiva takes the form of an
Avatar out of intense
compassion for mankind.
Shiva,
Lord of Compassion,
graces us as source, companion and
guide.
Shiva wishes that
all should know Him and attain the blissful Siva-Pada.
Lord Shiva watches and guides the
activities of each individual soul.
Shiva liberates questioning souls
from culturally imposed bondage.
Shiva is eternal, changeless,
formless, omnipresent, omnipotent, omniscient, beginningless, endless,
self-existent, liberated, uncontainable and sovereign.
The Consciousness of Shiva pervades
the Noumenon as
Shakti.
Shakti is
the essential Spirit of Shiva while
Maya is the material
result.
Noumenon of matter
and souls forms the body of Shiva.
The
Consciousness of Shiva is the
first cause of
Satyam.
Satyam,
real and eternal,
undergoes evolution for the benefit of
Pasu (Souls).
The whole
process of Creation is for the sake of the
Salvation of
Pasu.
Pasu are by nature eternal and
totally aware like
Lord Shiva (Pati).
In
blindness and
error,
Pasu believe they are finite,
ignorant and
temporary.
The Eternal Soul
learns, by long experience, that
Samsara is
full of sensation and is
transitory, and that Pasu can attain
eternal bliss and immortality
only by attaining
Sivatva, by becoming
One with the Spirit of Shiva.
The Eternal Soul, Pasu,
develops Vairagya (dispassion), and Viveka (discrimination between real and
unreal, permanent and impermanent).
The
liberated soul does not
lose its individuality
to be absorbed into
Borg.
Shivatva is the
realization of an identity of
essence in spite of
differentiation.
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