Quantum Numbers are used to locate the position of sub-atomic particles like electrons.However it is the study of assigning a particular set of Quantum numbers to an electron orbiting in space around nucleus which comprises of protons and neutrons which are in compact form.Closest and perhaps more accurate understanding of this objective study originates in the Vedas.Objective study makes it entirely clear that it is exclusively based on the possibility of finding the electron by assigning a definitive set of quantum numbers.This excludes the study of subject which has no such quantized status and does not exhibit this parameter.
Main study starts in Rigveda and continues extensively in Yajur,Sama and Atharva Veda.How this quantum mechanism is understood hopefully by assigning the Purusha Sukta describing Vishnu in the solid subjective status and in Rudra prasna the Shiva takes on the objective version where quantum mechanism is exclusively assigned.
Rudra takes on quantized understanding of the universe in eleven anuvakas namakam and eleven chamakam .Thereby give the universe infinite possiblities of combination and many more possibilities of how it works and sustains eternally that is SANATANA
Monday, November 15, 2010
Friday, August 20, 2010
Wednesday, June 9, 2010
Saturday, April 3, 2010
Divinity As in Vedas
The idea of multiple forms of divinity was in the Vedas .They spoke about thirty-three divinities classified into those of the earth, heaven and intermediate regions. Those comprised twelve adityas, aspects of energy and life; eleven rudras, aspects ferocious nature; eight vasus, the directional forces; in addition to the earth and the space.
The aspects of the thirty-three divinities were later condensed to three viz. Agni, the aspect of fire, energy and life on earth; Vayu, the aspect of space, movement and air in the mid-region; and Surya the universal energy and life that sustains and governs all existence, in the heavenly region, the space. This provided the basis for the evolution of the classic Indian trinity, the Brahma, Shiva and Vishnu.
Rig Veda at many places talks in terms of saguna, the supreme divinity with attributes. The Vedanta ideals of the absolute, attribute- less and limit-less universal consciousness evolved as refinements of those Vedic concepts. The Upanishads are the pinnacles of idealism that oversee all horizons. But, in practice common people worshipped variety of gods in variety of ways for variety of reasons. They are relevant in the context of each ones idea of needs and aspirations; fears and hopes; safety and prosperity; and, the pleasures and pains.
Agama Sastra
The Agama shastras are based in the belief that the divinity can be approached in two ways. It can be viewed as nishkala, formless – absolute; or as sakala having specific aspects.
Nishkala is all-pervasive and is neither explicit nor is it visible. It is analogues, as the Agama texts explain, to the oil in the sesame-seed, fire in the fuel, butter in milk, and scent in flower. It is in human as antaryamin, the inner guide. It has no form and is not apprehended by sense organs, which includes mind.
Sakala, on the other hand, is explicit energy like the fire that has emerged out of the fuel, oil extracted out of the seed, butter that floated to the surface after churning milk or like the fragrance that spreads and delights all. That energy can manifest itself in different forms and humans can approach those forms through appropriate means. The Agamas recognize that means as the archa, the worship methods unique to each form of energy-manifestation or divinity.
The Vedas do not discuss about venerating the icons; though the icons (prathima or prathika) were known to be in use. Their preoccupation was more with the nature, abstract divinities and not with their physical representations. The Vedas did however employ a number of symbols, such as the wheel, umbrella, spear, noose, foot-prints, lotus, goad and vehicles etc. These symbols, in the later ages, became a part of the vocabulary of the iconography.
Monday, September 14, 2009
Adi Sankaracharya Advaita Philosophy
| Bhagavan Sankara was the first acharya to write commentary on all the major Upanishads, Srimad Bhagavatgita and on Vyasa Sutras called Brahmasutram. His deliberations on every sutram goes well with his commentary on the relevant upanishad Mantras. Other commentators have concentrated only on the sutras independently, that too as a refutation for Sankara’s Sutra Bhashyam. Sri Adi Sankara as a young boy, became a renunciate after traditionally studying all the Vedic literatures. He traveled for thousands of miles from his place to find his guru who was in meditation for a long time. His guru Sri Govind Bhagavadpada was the disciple of Sri Gowdapada who was a teacher par excellence well known for his Karika on the Mandukyopanishad. Under him he learnt the techniques of properly interpreting the Sastras with a view to gain the absolute. Before writing commentaries on Brahmasutram, he elaborately commented upon eleven main upanishads carefully selected from eleven different sakhas and also upon Bhagavadgita which gives the essence of the Upanishad teachings. We can see consistency in his commentaries only. He has written so many Prakarana Granthas on different topics associated with the Upanishadic teachings. Devotional songs rendered by him are also very popular. |
Friday, September 11, 2009
Advaita Philosophy
Advaita Vedanta (अद्वैत वेदान्त, pronounced as "ədvaitə vé:dα:ntə") is probably the best known of all Vedanta schools of philosophy of Hinduism , the others beingDvaita and Vishishtadvaita (total six). "Advaita" literally means "not two", and is often called a monistic or non-dualistic system which essentially refers to the indivisibility of the Self ( Atman ) from the Whole ( Brahman ). The key texts from which all Vedanta (lit., end or the goal of the Vedas) texts draw are the Upanishads (twelve or thirteen in particular), which are usually at the end of the Veda s, and the Brahma Sutra s (also known as Vedanta Sutra s), which in turn discuss the essence of the Upanishad s.
Adi Sankara: The Pillar of Advaita
The first person to consolidate the principles of Advaita was Adi Sankara (आदि शंकर, pronounced as "α:di shənkərə", 788 - 820 CE, i.e., 788-820 AD). He is also known as Śankarāchārya (शंकराचार्य, pronounced as "shənkərα:chα:ryə"). Continuing the line of thought of some of the Upanishad ic teachers, and also that of his own teacher's teacher Gaudapada , Sankara expounded the doctrine of Advaita — a nondualistic reality. According to Advaitins (followers of Advaita), Sankara exposed the relative nature of the world and established the supreme truth of the Advaita by analysing the three states of experience — being awake (vaishvanara), dreaming (swapna), and being in deep sleep (sushupti). The supreme truth of the Advaita is said to be the non-dual reality of Brahman , in which atman (the individual soul) and Brahman (the Supreme Consciousness) are identified absolutely. ( Brahman is not to be confused with Brahma , the Creator and one-third of the Trimurtialong with Shiva , the Destroyer and Vishnu , the Preserver.)
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