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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.
Zitterbewegung suggests deep connections between
zero-point energy, mass-energy relationship of matter and the quantum
properties of particles.
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, the great proponent of Advaita
philosophy has said that the world is an illusion and the
goal of man is to find the noumenon
behind the Veil of
Cognitive Blindness.
Plato and many other Western
philosophers noted the world is mere appearance and
the noumenon is the only solid Reality.
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, Mahavira 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 believed they understood the true
entire appearance of 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 its adherents to consider the views and beliefs of their rivals and
opposing parties.
Proponents of anekantva-da apply this principle to
religion and philosophy, reminding themselves that any
religion and
philosophy, even Jainism, that clings too
dogmatically to its own tenets, is
committing error
based on its limited point of
view.
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
split, differentiate, or
describe.
Vyasa appears for the first time as the compiler of, and
an important character, in the Maha-bha-rata.
It is said that, he was
the expansion of Lord Vishnu
Himself who came in Dwaparyuga to make all the Vedic knowledge
available in written form which was only
available in Sound form at that time.
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 all-knowing 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.
Shivatva is the
realization of an identity of essence in spite of
differentiation.
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