Multidimensional Hindu Discourses
Events occurring in the realm of time create illusion. Illusion is the result of our state of mind at that particular moment. We think what we are experiencing is true. But the doctrine of the upanishads calls it the mischief of ego. The separateness of ego from the rest of the universe is not only deceptive, it also leads to a number of confusions. The upanishads are discourses delivered by their preceptors to highly intelligent pupils. The Chandogya Upanishad says that even Indra, the king of paradise, came as a student to under stand the mystical nature of Brahmn. There are close to 150 major upanishads, of which 108 are traditionally recog- nised as being authentic. In these upanishads we find an intuitive speculation of a philosophical doctrine which is purely spiritual. Because this doctrine is coming down to people since time immemorial we call it santan or eternal dharm. In vedic literature it is known as arya dharm and at a later stage it came to be accepted as Hindu dharma. K M Sen in his book Hinduism says: Hinduism is like a tree that has grown gradually, than like a building that has been erected by some great architect at some definite point in time". Since a number of sages con tributed to its growth, Hin- duism is polytheistic, monotheistic, monistic and atheistic- all at the same time. The doctrine of the upanishads is subtle and sublime. At times it is so profound that all the schools of ancient Indian philosophy, whether theistic or athe- istíc, are indebted to them. Their sophisticated poetic diction transcends the highest peak of metaphysical observation. Whereas yogic schools of philosophy are inspired by the Swetashvara Upanishad, the sankhya system of Kapil is rooted in te theary or estien. cognitive and initiative attributes of Mandakya and other upanishads. Similarly, the Mimamsa school also developed its dicta on the basis of Kathopanishad. Although the teaching of the upanishads inspired most of the schools of Indian philosophy, one finds them a little difficult to imbibe. But they have also dealt with a variety of problems which have tormented us from time immemorial-of evil, death, pain and suffering, the nature of universal reality, the purpose of existence and the attainment of salvation. The upanishads try to identify the universal soul and its connectivity with the individual soul. The problem of death is solved in a dialogue between Nachiketa and Yama in the Kathopanishad. The oneness of things is explained by the sage Uddalak, when he asks his son Shretketu to break open the seed of the fig tree. Doing so, Shretketu finds nothing inside and the father calls that nothingness, the essence of being. In the Taittriya Upanishad the same nothingness is elabo rated upon in a way that appeals to even the most insensitive of minds. The Taittriya Upanishad's poet says: "Since body, sense and mind are only partial instru ments they can't perceive complete reality. They can not see everything at once. There is always something left to see. Each object they see is part of something more than what is seen and is part of a larger universe". Paul Dussen, having read the upanishads, wrote: "The New Testament and the upanishads, both are the highest products of religious consciousness of mankind. If one does not cling to the externals, he will find that nowhere do both these, at any point, stand in irreconcilable contradiction, but serve, in the most exquisite manner, to elucidate and supplement each other".
DISCLAIMER:
The views expressed in the Article above are Kailash Vajpeyi views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Kailash Vajpeyi Speaking Tree and Times of India
Multidimensional Hindu Discourses
Events occurring in the realm of time create illusion. Illusion is the result of our state of mind at that particular moment. We think what we are experiencing is true. But the doctrine of the upanishads calls it the mischief of ego. The separateness of ego from the rest of the universe is not only deceptive, it also leads to a number of confusions. The upanishads are discourses delivered by their preceptors to highly intelligent pupils. The Chandogya Upanishad says that even Indra, the king of paradise, came as a student to under stand the mystical nature of Brahmn. There are close to 150 major upanishads, of which 108 are traditionally recog- nised as being authentic. In these upanishads we find an intuitive speculation of a philosophical doctrine which is purely spiritual. Because this doctrine is coming down to people since time immemorial we call it santan or eternal dharm. In vedic literature it is known as arya dharm and at a later stage it came to be accepted as Hindu dharma. K M Sen in his book Hinduism says: Hinduism is like a tree that has grown gradually, than like a building that has been erected by some great architect at some definite point in time". Since a number of sages con tributed to its growth, Hin- duism is polytheistic, monotheistic, monistic and atheistic- all at the same time. The doctrine of the upanishads is subtle and sublime. At times it is so profound that all the schools of ancient Indian philosophy, whether theistic or athe- istíc, are indebted to them. Their sophisticated poetic diction transcends the highest peak of metaphysical observation. Whereas yogic schools of philosophy are inspired by the Swetashvara Upanishad, the sankhya system of Kapil is rooted in te theary or estien. cognitive and initiative attributes of Mandakya and other upanishads. Similarly, the Mimamsa school also developed its dicta on the basis of Kathopanishad. Although the teaching of the upanishads inspired most of the schools of Indian philosophy, one finds them a little difficult to imbibe. But they have also dealt with a variety of problems which have tormented us from time immemorial-of evil, death, pain and suffering, the nature of universal reality, the purpose of existence and the attainment of salvation. The upanishads try to identify the universal soul and its connectivity with the individual soul. The problem of death is solved in a dialogue between Nachiketa and Yama in the Kathopanishad. The oneness of things is explained by the sage Uddalak, when he asks his son Shretketu to break open the seed of the fig tree. Doing so, Shretketu finds nothing inside and the father calls that nothingness, the essence of being. In the Taittriya Upanishad the same nothingness is elabo rated upon in a way that appeals to even the most insensitive of minds. The Taittriya Upanishad's poet says: "Since body, sense and mind are only partial instru ments they can't perceive complete reality. They can not see everything at once. There is always something left to see. Each object they see is part of something more than what is seen and is part of a larger universe". Paul Dussen, having read the upanishads, wrote: "The New Testament and the upanishads, both are the highest products of religious consciousness of mankind. If one does not cling to the externals, he will find that nowhere do both these, at any point, stand in irreconcilable contradiction, but serve, in the most exquisite manner, to elucidate and supplement each other".
DISCLAIMER:
The views expressed in the Article above are Kailash Vajpeyi views and kashmiribhatta.in is not in any way responsible for the opinions expressed in the above article. The article belongs to its respective owner or owners and this site does not claim any right over it.
Courtesy: Kailash Vajpeyi Speaking Tree and Times of India