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Books > Hindu > Vedas > Brahmanas > Facets of Brahman Or The Hindu Gods
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Facets of Brahman Or The Hindu Gods
Facets of Brahman Or The Hindu Gods
Description
Introduction

This is a simple Vedic prayer; but it is pregnant with ideas of vital import. Applied philosophy, the universal urge in beings, and the goal of the phenomenal existence-all these are contained in it. The fundamentals are all couched herein. There is not a single life issue that cannot be linked with it. Even the problems and puzzles pertaining to the objective world may with ease be traced back to this ancient but ever new prayer. All inclusive and all embracing is this pithy benediction.

What prayer is may first be enquired into. The mechanical utterance of a religious formula or the habitual recitation of a memorized holy verse is no prayer. It is merely a social custom occasionally accompanied by pious intention. Whereas the mind taking a vague stock or what it has already achieve and longing for yet other achievement is prayer. Any attempt at betterment is prayer. The innate promptings in beings at self-emulation is prayer. Nature bears evidence to the fact that all creatures at levels existence are struggling to improve their lot. They cannot afford to be stagnant. Any attempt in any field to climb up one more step is prayer. It sustains are improves upon life. Therefore there is none without it. The whole creation takes to prayer knowingly unknowingly.

The theologian imposes an indoctrinated restriction on prayer. He teachers the need to recognize Superior being that governs and controls the sentien and the insentient. Appeal therefore to the Almighty for aid is prayer according to him. In his opinion the nihilist, the atheist and the agnostic do not pray. But the philosopher’s point of view is that the entire creation is constantly at prayer because of the inaction tendency towards self-development. The wicked also are truly interested in their welfare and the effect the give to it is their prayer. But because of this ignorance the method they adopt is derogatory. After experimenting in the wrong way though series of births they are bound to return to the right path are progressive prayer.

The function of philosophy is to reveal Truth Darsanam is the connotation for philosophy Immediate and enlightening contact with truth is its literal meaning. Truth is Reality and Reality is Truth. It can never be negated. It is public in the sense that it is the substratum of all. Any amount of investigation and any manner of investigation may be made into it. The more it is assailed the more it asserts itself proving its impregnability. Time creates no change or alteration in it. While the ephemeral is being devoured by time the remains adored by it. Truth is not local or geographical in the sense that space is incapable of imposing limit upon it. On the other hand space gets merged in its immensity. Causation is found to be precise and unfailing in the sphere of phenomenon. In fact causation and the phenomenon are identical. But the Neumann or Truth is supremely above cause and effect, there being into modification whatsoever in it. Time, space and causation get absorbed in Brahman or the infinitude of Pure Consciousness which is Truth.

Vedanta philosophy defines the Real as Satyam, Inanam, Anantam, Brahman. Eternal Existence is Satyan or Truth. Jhanam is Awareness or Pure Consciousness. Anantam indicates Infinitude. Brahman connotes the Real. Anantam Braham is yet another definition of Truth. It means that the Real is Bliss and no being to bliss. Summing up all these definitions. Akhanda sat chit anadem or the Infinite Existence-Knowledge – Bliss is the Real and Vedanta philosophy deals with it.

Vedanta is not indifferent to the visible unit constiiituted as it is of the sentient and the insanities what is this universe? Where has it comes? On what does it rest? In what does it dissolve? These are the queries raised and answerer to them found, Vedanta. Modern science also devotes itself to the study of Nature and to harness its possibilities to man advantage. In this respect it has made a marvellous progress. Knowing the truth about the phenomena is the scope of science. Knowings the Truth in it entirety is the scope of philosophy. Both the enquired are at the point of meeting. It may therefore be state that the particularized Philosophy is science and the generalized science is philosophy.

Variety is the plan of Nature. No two creatures are exactly alike. Species differ from species, individuals from individuals- in this fashion creation goes on ceaselessly. But behind this variety there is underlying unity expressing itself under there categories. The first is the urge from within for self-protecting and self-procreation which is common to all beings all levels. Protecting life to the best of ability, making progress in life and propagating it take place at matter of course. No external aid or pressure required for this purpose. The vegetable Kingdome safeguards its existence in own way. Insects an insignificant creature are intent on providing securing to life. Birds and beasts are incessantly interested fostering life and avoiding annihilation. Man above all is master in the art of protecting, enriching and expanding life. All beings universally cling to life.

Seeking enlightenment is the second category common to the whole of creation. Life and the faculty of understanding are interrelated. Even such a thing is a tree has its own power of understanding. It sends forth more branches in the direction where light and more roots in the direction are where nothings are easily available. Adjustment to the environment is environment, impulse to grow and expand, instinct, sagacity, intellect-these are all varying digress of cognition. No begging is bereft of it. Along with the evolution of life the power of apprehension increases; and it is at its zenith in the human level. Developing the power of understanding is an urge in which all beings are united.

The third common trait in beings is the search or happiness. Man need not be conceited with the belief that the enjoyment of this would is his prerogative. He has no doubt invented ways and means of deriving unparalleled pleasure. But a balanced observation reveals that the entire creation is in search of happiness. Life and happiness are concomitant. All seek it though not in the same measure. Life is therefore held sweet. Parting with it is painful and prolonging it brings in new hope of enjoyment. This is a universal fact. To sum up, beings seek to live to know and to enjoy. Philosophically put, creation as a whole strives after existence-knowledge-bliss sat chit ananndam or Brahman. It happens so because Brahman is the substratum and creation a more inherence in it. All beings are inherently religious because they try hard to get back to Brahman-the Source.

Dharma is the Hindu word for religion. An aids one evolves in Brahman is Dharma while which hinders is Adharma-irreligion. Vedanta does not seek to proselytize or indoctrinate because varies in the Dharma is a necessity. As the gardener aids a types of flower plants to thrive, Vedanta promote Dharma in all its patterns and seeks to arrest Adharm whatever may be the cloak it puts on.

Brahman appears as the phenomenon when it put on the veil of time, space and causation by means its inscrutable power. Traditionally the former called Father and the latter Mother. And she is the stage on which the drama of the life and death creatures is played. Procreation, Protection and destruction are the three-sided function of Mother Nature life is mysteriously brought into being. The wombs provided for it are marvel louse. Affording protection is an equally amazing act of hers. The new born one are so tender, insignfication and helpless that left to the mselves they would all perish. But the mother care, nursing, feeding and funding promote the growth to mature. Finally the time comes for the destruction of the body its disintegration is a natural as its creation and preservation. Death is the counterpart of life. In the manifest state it is life; in the dormant state it is death to the body and rest to the self.

The individual self evolves by casting off the old and unfit body through death and assuming new one in the manner of the change of clothing. Death is a necessity for evolution which takes place by shifting from one species to another immediately above. The plan a purpose of Nature is to promote this progress though eternity. Physical evolution becomes completesat the human level. What follows it is the psychic evolution. The scope for the development of the mind is immense. So man is obliged to take counties births in odder to arrive at right attitude, right understanding right relationship and right living.

Contents

Introduction1
Sakti19
Gannapaty39
Subrahmanya56
Suryanarayana - The Sun God67
Mahavishnu78
Siva - The Great God91
The Temple Worship122
The Ritualistic Worship128
India:The Symbol Of Spiritual Unfoldment133
The Sannyasin160

Facets of Brahman Or The Hindu Gods

Item Code:
NAE464
Cover:
Paperback
Edition:
1998
Language:
English
Size:
7.0 Inch x 5.0 Inch
Pages:
178 (Throughout 9 Color Illustrations)
Other Details:
Weight of the Book: 124 gms
Price:
$10.00   Shipping Free
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Introduction

This is a simple Vedic prayer; but it is pregnant with ideas of vital import. Applied philosophy, the universal urge in beings, and the goal of the phenomenal existence-all these are contained in it. The fundamentals are all couched herein. There is not a single life issue that cannot be linked with it. Even the problems and puzzles pertaining to the objective world may with ease be traced back to this ancient but ever new prayer. All inclusive and all embracing is this pithy benediction.

What prayer is may first be enquired into. The mechanical utterance of a religious formula or the habitual recitation of a memorized holy verse is no prayer. It is merely a social custom occasionally accompanied by pious intention. Whereas the mind taking a vague stock or what it has already achieve and longing for yet other achievement is prayer. Any attempt at betterment is prayer. The innate promptings in beings at self-emulation is prayer. Nature bears evidence to the fact that all creatures at levels existence are struggling to improve their lot. They cannot afford to be stagnant. Any attempt in any field to climb up one more step is prayer. It sustains are improves upon life. Therefore there is none without it. The whole creation takes to prayer knowingly unknowingly.

The theologian imposes an indoctrinated restriction on prayer. He teachers the need to recognize Superior being that governs and controls the sentien and the insentient. Appeal therefore to the Almighty for aid is prayer according to him. In his opinion the nihilist, the atheist and the agnostic do not pray. But the philosopher’s point of view is that the entire creation is constantly at prayer because of the inaction tendency towards self-development. The wicked also are truly interested in their welfare and the effect the give to it is their prayer. But because of this ignorance the method they adopt is derogatory. After experimenting in the wrong way though series of births they are bound to return to the right path are progressive prayer.

The function of philosophy is to reveal Truth Darsanam is the connotation for philosophy Immediate and enlightening contact with truth is its literal meaning. Truth is Reality and Reality is Truth. It can never be negated. It is public in the sense that it is the substratum of all. Any amount of investigation and any manner of investigation may be made into it. The more it is assailed the more it asserts itself proving its impregnability. Time creates no change or alteration in it. While the ephemeral is being devoured by time the remains adored by it. Truth is not local or geographical in the sense that space is incapable of imposing limit upon it. On the other hand space gets merged in its immensity. Causation is found to be precise and unfailing in the sphere of phenomenon. In fact causation and the phenomenon are identical. But the Neumann or Truth is supremely above cause and effect, there being into modification whatsoever in it. Time, space and causation get absorbed in Brahman or the infinitude of Pure Consciousness which is Truth.

Vedanta philosophy defines the Real as Satyam, Inanam, Anantam, Brahman. Eternal Existence is Satyan or Truth. Jhanam is Awareness or Pure Consciousness. Anantam indicates Infinitude. Brahman connotes the Real. Anantam Braham is yet another definition of Truth. It means that the Real is Bliss and no being to bliss. Summing up all these definitions. Akhanda sat chit anadem or the Infinite Existence-Knowledge – Bliss is the Real and Vedanta philosophy deals with it.

Vedanta is not indifferent to the visible unit constiiituted as it is of the sentient and the insanities what is this universe? Where has it comes? On what does it rest? In what does it dissolve? These are the queries raised and answerer to them found, Vedanta. Modern science also devotes itself to the study of Nature and to harness its possibilities to man advantage. In this respect it has made a marvellous progress. Knowing the truth about the phenomena is the scope of science. Knowings the Truth in it entirety is the scope of philosophy. Both the enquired are at the point of meeting. It may therefore be state that the particularized Philosophy is science and the generalized science is philosophy.

Variety is the plan of Nature. No two creatures are exactly alike. Species differ from species, individuals from individuals- in this fashion creation goes on ceaselessly. But behind this variety there is underlying unity expressing itself under there categories. The first is the urge from within for self-protecting and self-procreation which is common to all beings all levels. Protecting life to the best of ability, making progress in life and propagating it take place at matter of course. No external aid or pressure required for this purpose. The vegetable Kingdome safeguards its existence in own way. Insects an insignificant creature are intent on providing securing to life. Birds and beasts are incessantly interested fostering life and avoiding annihilation. Man above all is master in the art of protecting, enriching and expanding life. All beings universally cling to life.

Seeking enlightenment is the second category common to the whole of creation. Life and the faculty of understanding are interrelated. Even such a thing is a tree has its own power of understanding. It sends forth more branches in the direction where light and more roots in the direction are where nothings are easily available. Adjustment to the environment is environment, impulse to grow and expand, instinct, sagacity, intellect-these are all varying digress of cognition. No begging is bereft of it. Along with the evolution of life the power of apprehension increases; and it is at its zenith in the human level. Developing the power of understanding is an urge in which all beings are united.

The third common trait in beings is the search or happiness. Man need not be conceited with the belief that the enjoyment of this would is his prerogative. He has no doubt invented ways and means of deriving unparalleled pleasure. But a balanced observation reveals that the entire creation is in search of happiness. Life and happiness are concomitant. All seek it though not in the same measure. Life is therefore held sweet. Parting with it is painful and prolonging it brings in new hope of enjoyment. This is a universal fact. To sum up, beings seek to live to know and to enjoy. Philosophically put, creation as a whole strives after existence-knowledge-bliss sat chit ananndam or Brahman. It happens so because Brahman is the substratum and creation a more inherence in it. All beings are inherently religious because they try hard to get back to Brahman-the Source.

Dharma is the Hindu word for religion. An aids one evolves in Brahman is Dharma while which hinders is Adharma-irreligion. Vedanta does not seek to proselytize or indoctrinate because varies in the Dharma is a necessity. As the gardener aids a types of flower plants to thrive, Vedanta promote Dharma in all its patterns and seeks to arrest Adharm whatever may be the cloak it puts on.

Brahman appears as the phenomenon when it put on the veil of time, space and causation by means its inscrutable power. Traditionally the former called Father and the latter Mother. And she is the stage on which the drama of the life and death creatures is played. Procreation, Protection and destruction are the three-sided function of Mother Nature life is mysteriously brought into being. The wombs provided for it are marvel louse. Affording protection is an equally amazing act of hers. The new born one are so tender, insignfication and helpless that left to the mselves they would all perish. But the mother care, nursing, feeding and funding promote the growth to mature. Finally the time comes for the destruction of the body its disintegration is a natural as its creation and preservation. Death is the counterpart of life. In the manifest state it is life; in the dormant state it is death to the body and rest to the self.

The individual self evolves by casting off the old and unfit body through death and assuming new one in the manner of the change of clothing. Death is a necessity for evolution which takes place by shifting from one species to another immediately above. The plan a purpose of Nature is to promote this progress though eternity. Physical evolution becomes completesat the human level. What follows it is the psychic evolution. The scope for the development of the mind is immense. So man is obliged to take counties births in odder to arrive at right attitude, right understanding right relationship and right living.

Contents

Introduction1
Sakti19
Gannapaty39
Subrahmanya56
Suryanarayana - The Sun God67
Mahavishnu78
Siva - The Great God91
The Temple Worship122
The Ritualistic Worship128
India:The Symbol Of Spiritual Unfoldment133
The Sannyasin160
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