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purnapragya
24 August 2010, 03:36 AM
"Parameswara and Sriman Narayana are one and the same in reality. They are not two. This is the conclusive view of all the sastras. Names differ, forms are different, occupations vary, but the reality which is within Them is one and the same. "-Sankaracarya.
When any object is consumed by fire, it becomes charred. If that black residue is burnt again, it becomes white ash. White ash continues to remain white even when burnt again. This shows that white is the ultimate and black is proximate to it. Science tells us that diamond and coal are basically one. White and black are not colours. The primary colours get separated from the objects to which they are attached when subjected to the test of fire and ultimately white. Similarly, in the mental and spiritual place, the Ultimate Reality is Siva, who is white and proximate to Him is Parvati, who is dark. When we test everything in the fire of Jnana, or true knowledge, the residue is Siva. Ash in the material plane corresponds to Siva in the spiritual plane. We smear our bodies with the sacred ash to remind ourselves of Siva and the fact that the ultimate goal of life is Siva.
Much is said about the personal God and the impersonal absolute God with attributes and without attributes. It is only when all the colours in the light mix together that we get the colourless rays of the sun. Similarly by the very virtue of being the abode of attributes, God becomes Nirguna, attribute-less.
Right education should make us know that God is the Truth. Knowledge must fill one with good qualities, through which one can realise the Truth, that is God. Therefore, the goal of knowledge is the understanding of the Ultimate Truth. The first fruit of education must be humility and self control.
The total surrender to the Lord is a means of learning our insignificance and the transcendent grace of the Lord.
If we engage an inquiry into the Atman, at the end of it, it will be clear that God is in us as our very self. When that stage is reached, we have no use for the devas. Then all karmas will fall away from us. But, until then, we must obligatorily do the karmas directing them to the Gods.
In the words of the Bhagavad Gita, the wise one should not unsettle the minds of those who are ignorant, and are attached to action: on the contrary, he should encourage them to perform what they should perform, by himself doing the appropriate actions well and with diligence. It is duty cast upon the leaders and those that are at the top to lead the people from where they are, and not to refrain from participation in the traditional ways of worship.
Of all scriptures, the Gita has acquired a specialty of its own. Like this, there are many other books of wisdom. In the Mahabharata, there are many chapters teaching wisdom. Besides, in the Sivapurana, Vishnupurana, Skandham, etc., there is Jnanopadesa.
So also in agamas. But what is the special importance of Gita due to? Not only in our country but in countries like Java, people follow the Gita. My inference is that because it was born in an atmosphere utterly free from attachment - attachment to life, attachment to body, attachment to kith and kin, but out of attachment only to Reality, it has become so famous.
On deep consideration, ahimsa appears to be good as an ideal or for preaching. But practically speaking, it is difficult to follow fully. First of all, we must love others. But if we love anyone too much, the end is sorrow. Therefore we should love God who always gives happiness and not sorrow. I ask myself if we love God, should we not love anyone else in this world? So long as there is false knowledge which distinguishes God from the rest of the world, there will be differences. If we attain Jnana that God is all, we will develop the same love for all that we have for God; This is the sign of Ahimsa.
For the sake of food, clothing and shelter, everyone is toiling and sorrow-stricken. If sorrow is to be banished and if we are to be ever happy, we must dedicate all our actions to God. If we get His grace, then we need not do anything and can be happy. God is a good master. By praising Him always, we cannot please Him. He is indifferent to our praise or dispraise, action or inaction. But all our actions are ordained by Him and are meant only to purify our minds.
Vedanta which is the peak of the Vedas teaches the way for the removal of sorrow. Hatred and desire arise only in respect of the objects other than us. That desire will not arise if those objects are rendered identical with us, if there is nothing other than us, then desire will not arise. If there is no desire, there will be no effort and no sin. When there is no sin, there will be no body and there will be no misery.

Kumar_Das
02 September 2010, 08:01 PM
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purnapragya
11 September 2010, 05:59 AM
There is no belief involved here.

Hara refers to Shiva. Hari refers to Vishnu.

In Islam, the muhammadan worships a deity called "Allah". The name is the idol. The idol is a single one. The attributes are drawn out from this idol.

In Hinduism "Ishwara" refers either to Shiva, or Vishnu and not "God".

Who is "God"?

muhammadan: God is the Creator

no the Creator simply means the Creator. What else is this "God" that you are adamant of referring to? "God" seems to be something that you are attaching other things to. "God" is the idol.

Proceed from here.

We have to ask the muhammadan. Why the word "Allah"? Is "Allah" anything on its own?

You will see that the muhammadan will be forced to describe "Allah" by stating several attributes.

So "Allah" is nothing on its own. Its a worthless idol.

The key to understanding Hinduism, is that there is no excessive idol involved.

Of course, if any muhammadan worth his salt is reading this, he may do his "God" a favour, and put me into my place. Because I am directly challenging his religion.
I never said any word of Islam and u willingly enter a vast debate.If u not read Quran its best shut ur mouth.2ndly I have asked a very simple question "Do u belived har and hari is different?"
"There is no belief involved here.

Hara refers to Shiva. Hari refers to Vishnu."
Belive means the individual or mass thought of salvation.Also from
Mahanaaraayna Upanishad says: ―The one who is greater than the great, who having entered into the luminary bodies with his own light, this Lord of people is moving within the hearts of all people‖
If u think har and hari is different u just ignore the word of The Rigveda says, ―God or Truth is one, only men describe it in different ways‖.
.So if Har and hari is different then their is contradiction over ultimate.That is why I asked this question.
―As rivers flow to the sea discard their names and forms, so the spiritual knowledge, liberated from name and form enters into that celestial Being who transcends all—Mundaka Upanishad III-2.8.
Thanks