ramanan50

Posts Tagged ‘Nirguna Brahman’

God with Form, with and without, and Attributless Levels

In Hinduism on October 4, 2014 at 08:25

Hinduism, though the Vedas, the scripture of Hindus, declare that the Reality is with out Attributes, Nirguna.

 

The Reality is Nameless ans Formless.

 

However it also advocates the worship of the Forms.

 

This is because the Human mind is incapable of concentrating on a vacuum.

 

The Realization of the Supreme principle lies in realizing the Ultimate, Brahman, The Reality, the one with out Attributes.

 

Yoga system defines(Yoga means Union),Yoga as the cessation of the modifications of the Chitta, the thought waves.

 

Once removed of the thought waves  are removed, the Reality is realized .

 

We have numerous thought waves churning in our mind,

 

These have to be reduced gradually, they can not be removed at one stroke except by the very rare ones.

 

Others have to go step by step.

 

The though waves are present because of our attachment to objects of desire.

 

We desire them ;hate them;these produce thought waves,

 

If one focuses on an object of his desire, he becomes immersed in it.

 

Since human nature is to go after things that are to his/her liking, an image has been suggested.

 

This form may be that of a Mother, father, son, friend Man  or woman in terms of the qualities one expects.

 

One feels like sharing things with these , either people or a mental projection of these.

 

In this process one loses himself and this is the first step in realization of the Self.

 

Hinduism has these names with forms in three stages.

 

One without Attributes, the Nirguna Brahman, the Ultimate.

 

The worship of this ultimate is difficult.

 

So a step lower than this is devised.

 

And that is with Form yet without Form.

 

This is the symbol.

 

It is represented by the Shiv Linga.

 

This has a Form, in the form of a sign.

 

It also does not have a specific Features.

 

This is the Uruva Aruva worship ( Form yet with out Form)

 

Then comes another lower level.

 

This has a specific Name and Form.

 

As Devi, the Mother, Vishnu as father,Shiva as the Mentor, Subrahmanya , the child,Ganesha and the rest of the Hindu Pantheon.

 

Thus Hinduism guides an individual in the path of Realization by these easy steps in concentration.

 

1.Gods with names and Forms.

 

2.Reality with Form yet without It.

 

3.The Ultimate, without Attributes.

 

Navavarana Pooja Lalitha Tripura Sundari Principle

In Hinduism on September 15, 2014 at 08:55

The Navarana Pooja for Devi is considered  as Supreme in the worship of Lalitha Devi, Tripura Sundari.

 

This forms a part of Tantra Shastra of Hinduism.

 

Avarana means concealment,masking, obstruction.

 

The attempt to realize self is  is paved the path of Obstructions.

 

This lies with the individuals mind and ego.

 

 

Losing one’s ego and the impediments of the mind clears the way for realization, first the Saguna Brahma,Reality of Name and Form.

 

Once the level is reached, one is automatically guided to the Ultimate Reality, the Nirguna Brahman.

 

The Avaranas of are of two kinds.

 

1.Klesa Avarana.

Klesa means confusion, unable to decide.

Sinful desires, Lust,hankering after Wealth, lead to misery.

These obstruct the individual in spiritual path.

The removal of these obstacles,Klesaprahan is essential.( Gaudapadakarika)

Kama, Krodha, Lobha, Madha, Mathsarya, Dvesha, Moha, Maana are some of the Klesas.

 

The other in Jneya Avarana.

Here the object of worship is seen as different from the subject, from the one who is worshiping.

The merging of the worshiper and the worshiped is Realization.

 

There are procedures laid down in the Tantra Shastras for the removal of the Avaranas.

 

A form of Pooja performed to Goddess Lalitha Devi, Tripura Sundari is called the Navarana Pooja.

 

This Pooja is performed for the Sri Chakra.

 

It is essential to understand the construction of Ari Yantra before starting the Pooja.

 

Five downward pointing triangles representing Devi intersect with four upward pointing triangles representing Siva, forming 43 triangles including the central triangle.

 

From the five Shakti triangles comes creation and from the four Shiva triangles comes the dissolution.

 

The union of five Shaktis and four Fires causes the chakra of creation to evolve.

 

At the centre of the bindu of the Shri Yantra is Kamakala.

 

It has three bindus. One is red, one is white and one is mixed.

 

The red bindu is Kurukulla the Female form, the white bindu is Varahi the Male form, and the mixed bindu is the union of Shiva & Shakti – the individual as the potential Shri Cakra. Varahi, the father-form, gives four dhatus to the child and Kurukulla, the mother-form, gives five dhatus to the child. Theses represent the nine dhatus of the human body.

 

Varahi’s four fires are the 12 (4 x 3) sun Kalasa, the 12 Zodiac constellations. Kurukulla’s five triangles are the 15 (5 x 3) Kalas of the moon, 15 lunar Tithis.

 

These nine triangles also represent the nine stages of growth of the human child in the womb.

 

 

Surrounding the 43 triangles formed by the intersection of the nine triangles is the 16 petals circle.

 

Surrounding the 16 petal circle is an 8 petal circle.

 

After that the 3 lines and at the outermost part of the Sriyantra there are 3 lines called the Bhupura.

 

The 43 triangles constitute the six inner sections called Avaranas, the two circles of petals are two more avaranas and the Bhupura of 3 lines is the last Avarana.

 

These 9 Avaranas of the Sri Yantra have various presiding Devis.

They are the Devi’s Parivar (retinue) of total 108. In the Srichakra pooja they are systematically worshipped one by one with their names and mantras.

 

The presiding Deity of Srichakra, Devi, is Known as Lalita Tripura Sundari.

 

The form of Devi Kamakshi of Kancheepuram is the closest resemblance of the Devi as described in the scriptures.

 

Lalita means The One Who Plays.

 

All creation, manifestation and dissolution is considered to be a play of Devi.

 

Tri-Pura means the three worlds and Sundari means beauty.

 

She is the transcendent beauty of the three worlds.

 

She is the ruler of the the three gunas of Satva, Rajas and Tamas; and sun, moon and fire – the zodiac and the planets, and therefore Time itself;

She is also “tripura” as Will (Iccha), Knowledge (Jnana) and Action (Kriya).

 

She is also “tripura” as intellect, feelings & physical sensation; and She is triple as the three states of the soul – awakening, dreaming and -sleeping states.

 

Her five triangles also represent the Pancha Tatwas and the Pancha Bhootas. ( ”Panchami pancha bhuteshi pancha sankhyopacharini “. Lalitha Sahasranama)

 

Lalita holds five flowery arrows, noose, goad and bow. The noose represents attachment, the goad represents repulsion, the sugarcane bow represents the mind and the flowery arrows are the five sense objects.

 

Names of Devis in Navarana Pooja.

 

First Line:

Anima Sidhamba, Laghima Sidhamba, Mahima Sidhamba, Isitva Sidhamba, Vasitva Sidhamba, Prakamya Sidhamba, Bhuti Sidhamba, Iccha Sidhamba, Prapti Sidhamba and Sarva Kama Sidhamba.
Second Line: Sri Brahmi Matruka, Maheswari Matruka, Kaumari Matruka, Vaishnavi Matruka, Varahi Matruka, Mahendri Matruka, Chamunda Matruka, and Mahalakshmi Matruka.

 

Third Line:

 

Sarva Sankshobhini Devi, Sarva Vidravini Devi, Sarvakarshini Devi, Sarva vashankari Devi, Sarvonmadini Devi, Sarva Mahankusa Devi, Sarva Khechari Devi, Sarva Beeja Devi, Sarva Yoni Devi, Sarva Trikhanda Devi, Trilokya Mohana Chakraswamini Devi and Prakata Yogini Devi.

 
‘Dvitheeya Avarana’(Second Enclosure): Kamakarshini Shakti, Buddhyakarshini Shakti, Ahankarakarshini Shakti, Sabdakarshini Shakti, Sparshakarshini Shakti, Rupakarshini Shakti, Rasakarshini Shakti, Gandhakarshini Shakti, Chittakarshini Shakti, Dhairyakarshini Shakti, Smrutyakarshini Shakti, Namakarshini Shakti, Beejakarshini Shakti, Atmakarshini Shakti, Amrutakarshini Shakti, Sharirakarshini Shakti, Sarva Aasha Paripurka Chakraswamini and Gupta Yogini.

 
‘Truteeya Avarana’ ( Third Enclosure): Anga Kusuma Shakti, Ananga Mekhala Shakti, Ananga Madana Shakti, Ananga Madanatura Shakti, Ananga Rekha Shakti, Ananga Vegini Shakti, Ananga Ankusha Shakti, Ananga Malini Shakti, Sarva Sankshobhana Chakraswamini, and Gupta thara Yogini.
‘Chaturdha Avarana’

 

Fourth Enclosur:

Sarvakshobini Devi, Sarva Vidravini Devi, Sarvakarshini Devi, Sarvahladini Devi, Sarva Sammohini Devi, Sarva-Sthambhini Devi, Sarvajhrumbhini Devi, Sarvavashankari Devi, Sarva Ranjani Devi, Sarvonmadini Devi, Sarvatha Sadhika Devi, Sarva Sampatti Purani Devi, Sarva Mantramayi Devi, Sarva Dvandva Kshayankari Devi, Sarva Soubhagya Dayaka Chakraswamini Devi and Sampradaya Yogini Devi.
‘Panchama Avarana’

 

Fifth Enclosure:

Sarva Siddhiprada Devi, Sarva Sampathprada Devi, Sarva Priyankari Devi, Sarva Mangala Karini Devi, Sarva Kamaprada Devi, Sarva Dhuhkha Vimochani Devi, Sarva Mrithyu Prasamani Devi, Sarva Vighna Nivarini Devi, Sarvanga Sundari Devi, Sarva Sowbhagya Dayani Devi, Sarva Ardha Sadhaka Chakraswamini and Kulotheerna Yogini.

 
‘Shashtha Avarana’

Sixth Enclosure: Sarvagya Devi, Sarva Shakti Devi, Sarva Aishvarya Pradayani Devi, Sarva Jnanamayi Devi, Sarva Vyadhi Vinasini Devi, Sarvadhara Swarupa Devi, Sarva Papahari Devi, Sarva Anandamayi Devi, Sarva Raksha Swarupini Devi, Sara Epsitha Phalaprada Devi, Sarva Rakshakara Chakra Swamini and Nigarbha Yogini.

 
‘Saptama Avarana’  Seventh Enclosur: Vasini Vagdevi, Kameswari Vagdevi, Modhini Vagdevi, Vimala Vagdevi, Aruna Vagdevi, Jayani Vagdevi, Sarva Eswari Vagdevi, Kaulini Vagdevi, Sarva Rogahara Chakraswaini, Rahasya yogini, Banini, Chapini, Paasini and Ankusini.
‘Ashta’ Avarana’ (Eighth Enclosure): Maha Kameswari Devi, Maha Vajreswari Devi, Maha Bhagamalini Devi, Sarva Siddhiprada Chakraswamini and  Ati Rahasya Yogini.

 
‘Nava Avarana’  Ninth Enclosure: Sri Sri Bhattarika, Sarvanandamaya Chakraswamini and Parapara Rahasya Yogini.

 

Citation.

http://www.astrojyoti.com/scpooja.htm

 

http://books.google.co.in/books?id=Lz08gSuuLQkC&pg=PA210&lpg=PA210&dq=avarana+sanskrit+meaning&source=bl&ots=BLEYAJuCUB&sig=i0Twxd_–jo5mD1WMKJRzG9z8c0&hl=en&sa=X&ei=00wWVLa_C9KzuASel4GwAw&ved=0CFUQ6AEwCA#v=onepage&q=avarana%20sanskrit%20meaning&f=false

 

Devi Bhagavatham

 

Definiton of Bhagvan God Hinduism

In Hinduism on September 13, 2014 at 23:19

Hinduism uses the term Bhagavan to denote God.

 

Bhag means Fortune, unlimited Wealth.

 

 

In Hinduism material wealth is not considered as Wealth or Fortune.

 

Attributes or Qualities that are Eternal are considered so.

 

The Authority of Hinduism is the Vedas and they declare the Reality as devoid of Attributes, Nirguna.

 

It is a Principle.

 

It is indescribable, Avaktavya.

 

This is the reason the Upanishads, while describing the Reality, uses the ,Neti Nyaya’

 

That is the process of describing a thing by excluding others from it.

 

Brahman, The Reality is described as Neither Tall.nor Short, neither Male, nor Female……

 

By excluding the Attributes through which we can know anything, the message implied is that the Reality is Unknowable.

 

But can be experienced.

 

This method of description is called the ‘Neti Nyaya’

 

Yet,Hinduism advocates Image worship in the form of Gods, Symbols.

 

This is because the Human Mind, being limited, can not grasp or concentrate on Nothing.

 

The worship of Idols of God is the first step.

 

This worship of Personal God, Iswara(Iswara means personal God in Indian Philosophy,is called Saguna Aradhana.

 

As one evolves by worshiping the Personal Gods, he will realize that the Reality is in and beyond the Personal Gods.

 

Please read my posts under Hinduism on this issue.

 

Especially the one ‘Does God have and Form’.

 

So the term Bhagavan is used to denote the Saguna Brahman, God

 

Bhag implies six attributes:

 

Absolute Fame,

 

Absolute Dharma,

 

Absolute Wealth,

 

Absolute Knowledge,

 

Absolute Beauty and,

 

Absolute Detachment.

 

One possessing these attributes is Bhagavan, the Supreme Person or God..

 

The ancient language Tamil has two names for God.

 

“Kadavul’, beyond the Mind.

 

‘Iraivan, one who dwells in the heart.

 

I shall be posting on each of these Attributes.

http://ramanan50.wordpress.com/2009/09/28/does-god-have-name-and-form/

 

Mental Worship Of Attributeless Nirguna Manasa Pooja

In Hinduism on August 27, 2014 at 08:46

The Ultimate Reality, Hinduism decades is of Two perspectives.

Ramana Maharishi and Shiva Linga.jpg

Ramana Maharishi and Shiva Linga.Image Credit. en.wikipedia.org

One with Attributes, qualities,Saguna.

The other Nirguna, without Attributes,Nirguna.

The western thought explores the Universe through what is outside,the perceived.

It is necessary to have something in us to perceive .

For all we know, there may be things out there and if one does not se it or perceive it, one may never know it, aware of it.

Awareness, which is the rudiment of Knowledge,, needs two things.

That which is to one known and that which knows or is aware.

‘We have the Mind as an instrument.

We know things through the Mind.

If the Mind is absent or dysfunctional, we will not know things out there or may not know them as they are.

Hinduism makes further distinction.

Mind is what interprets sensations and the Data received.

The sensations or Data is received is through the Brain, which is just like a CPU, just receives.

The job of sorting them out, collating adding value judgements is reserved for the Mind.

The classification and addition of value judgments is by the Chitta that directs the mind.

The Chitta is based on Human Dispositions.

The dispositions of individuals vary.

So what is out there varies .

So logically what we perceive is not what IS but what we perceive as what IS.

So Reality expresses itself in the way we want to perceive it.

This is the reason why many Gods and Goddesses are found in Hinduism.

Without accommodating the Mind to perceive by providing it with a Target, we can not know what is outside.

Therefore knowing the limitations of the Mind, Hinduism prescribes different systems of worship.

The target of worship may be an Idol, Symbol.

Once the Mind gets focussed on this, it evolves to comprehend the Ultimate Reality without Attribute, Brahman.

These procedures are like gradually moving from LKG to Ph.d.

Once you obtain Ph.d , LKG seems to be irrational and look unnecessary.

But without it, you could not have reached Ph.d level.

Yet there are individuals who are equipped with dispositions to do Ph.d, that is to understand Reality without Attributes, Nirguna Brhaman.

One Like Ramana Maharishi

Adi Shankaracharya has provided a Stotra addressed to Nirguna Brahman which explains these.

One may notice that all the Sahasranamas, Vishnu  and Lalitha Sahasranamas have Saguna and Nirguna Brahma upasanas embedded in them.

Lalitha Sahsranama has organised this better by allotting separate portions,like Saguna Aradhana, Nirguna Aradhana and the identification of Shiva and Shakthi in the same Text.

I shall be posting on this later.

The Nirguna Manasa Pooja by Adi Shankaracharya.

The disciple said:

1. In the indivisible Satchidananda whose nature is only unconditioned, and which is also the non-dual state, how is worship prescribed?

2. Where is the invocation (avahana) of the Fullness, and the seat (asana) of the All-supporting How is there washing of the feet (padya), offering of water (arghya) and sipping (achamana) for the limpid and Pure One?

3. How is there bathing (snana) for the Immaculate, and clothing (vasa) for the womb of the universe? How is there a sacred thread (upavita) for Him who is without lineage and caste?

4. How is there sandal paste (gandha) for the Unattached, and flowers (pushpa) for the Odorless? What is the jewel (bhusha) of the Undifferentiated? What ornament (alamkara) for the Formless?

5. What use of incense (dhupa) for the Spotless, or of lamps (dipa) for the Witness of everything? What is here the food-offering (naivedyam) for Him who is satiated only with His own bliss?

6-7. How does one prepare betel (tambula) for the Rejoicer of the universe? He whose nature is self-luminous consciousness, that Illuminator of the sun and other stars, who is sung by `shrutis’, how is there for Him the light- waving ceremony (nirajana) What circumambulation (pradakshina) for the Infinite? What prostration (pranama) for the non-dual Reality?

8. For Him who is unknowable by the words of the Vedas, what praise (stotra) is prescribed? How is there the ceremony of dismissal (udavasana) for Him who is established inside and outside?

The Guru said:

9. I worship the symbol of the Self (atmalinga) shining like a jewel and situated in the heart-lotus within the city of illusion, with the ablutions (abhisheka) of the unsullied mind from the river of faith, always, with the flowers of samadhi, for the sake of non-rebirth.

10. `I am the One, the Ultimate’. Thus one should invoke (avahayet) Lord Siva. Then one should prepare the seat (asana) , that is thinking of the self-established Self.

11. `I have no contact with the dust of virtue and sin.’ Thus should the wise one offer washing of the fet (padya), that is such knowledge destroying all sins.

12. One should pour forth tha handful of water which is the root- ignorance held from time without beginning. This is verily the water- offering (arghya) of the symbol of the Self.

13. `Indra and other beings drink only the tiny fraction of a drop from the waves of the bliss ocean of Brahman.’ That meditation is considered as the sipping (achamana).

14. `All the worlds are bathed verily by the water of Brahma’s bliss which is indivisible.’ That meditation is the ablution (abhishechana) of the Self.

15. `I am the light of Consciousness without any veil’. This thinking is the holy cloth (sad vastram) of the symbol of the Self. Thus should think the wise one.

16. `I am the thread of the garland of all the worlds which are in the nature of the three gunas’. This conviction is verily considered here as the highest sacred thread (upavIta).

17. `This manifold world mingled with numerous impressions is supported by me, and by no other’. This meditation is the sandal paste (chandana) of the Self.

18. With the sesamum-flowers in the form of renunciation of the activity of sattva, rajas, and tamas, one should always worship (yajet) the symbol of the Self, for attaing liberation while living.

19. With the non-dual Bel leaves devoid of the triple distinction between the Lord, the guru, and the Self, one should worship (yajet) Lord Siva that is symbol of the Self.

20. One should think of His incense (dhupa) as the giving up of all impressions. The wise one should show the lamp (dipa) that is the realization of the luminous Self.

21. The food-offering (naivedyam) of the symbol of the Self is the big rice pudding known as the egg-universe of Brahma. Do drink the sweet nectar of bliss that is the delightful beverage (upasechana) of Mrityu or Lord Siva.

22. One should remember that cleansing the remnants of ignorance with the water of knowledge, is the washing of hands (hasta prakshalana) of the pure symbol of the Self.

23. Giving up the use of the objects of passion, this is the chewing of betel (tambula) of Lord Siva, the supreme Self who is devoid of the attributes beginning with passion.

24. Knowledge on one’s own nature of Brahman, most shining, and burning to destruction the darkness of ignorance, that is here the waving of lights (nirajana) of the Self.

25. The vision of the manifold Brahman is the ornament (alamkritam) with garlands. Then one should remember the vision of the all- blissful nature of the Self, as the handful of flowers. (pushpanjali).

26. `Thousands of Brahma’s mundane eggs revolve in me, the Lord, whose nature is immovable and steady like a heap.’ This meditation is the circumambulation (pradakshina).

27. `I am verily worthy of a universal salutation. Apart from my true Self, none is so worthy of salutation.’ This reflection is verily here the salutation (vandana) of the symbol of one’s own Self.

28. The idea of the unreality of duties is termed as the saintly act (sat kriya) of the Self. Thinking of the Self as being beyond names and forms, this is the praise of his name (nama kirtana).

29. The hearing (shravana) of that God is the thought of the unreality of things to be heard of. The reflection (manana) of the symbol of the Self is the thought of the unreality of things to be reflected on.

30-31. Knowledge of the unreality of things to be contemplated upon, is the deep meditation (nididhyasana) of the Self. Devotedness to the Self by the absence of all delusion and distraction, is named the perfect steadiness (samadhi) of the Self; and not delusion of one whose mind rests on something else. This is called the eternal reposeof the mind (chitta vishranti) in Brahman itself.

32-33. Thus performing till death or even for a moment this worship of the symbols of one’s own Self, which is expounded according to Vedanta, one who is well concentrated should give up the illusion of all bad impressions, as dust from the feet. Having shaken off the mass of ignorance and pain, one attains the bliss of liberation.

Nirguna Manas Pooja .   devanAgari PDF

Citation.

http://www.astrojyoti.com/nirgunamanasapooja.htm

Parents Of Shiva Vishnu and Brahma

In Hinduism on August 24, 2014 at 07:54

There has been a spate of emails to me on this question.

 

And there was the question in Yahoo answers.

 

Between Brahma, Vishnu, and Shiva, why is Brahma (the creator) worshipped the least ? I am told that it is because Brahma was cursed by somebody. If that is true, this means that our God performed deeds bad enough to be cursed. It also means that there was somebody who also possessed more power that our Creator. Please explain.”

 

Hence this post.

 

Who are the parents of the Trimurtis, Brahma Vishnu and Shiva?

 

Brahma is portrayed as the son of Vishnu in all the Puranas, having come out of Lord Vishnu’s Nabhi(Belly Button)

 

Vishnu Purana says that Rudra was born of Kashyapa so are the Twelve Adhiyas, including Vishnu.

 

Vishnu Purana maintains that Vishnu is the Supreme Lord and the othertwo murthis are from Him.

 

Brahma Purana says that Rudra is the son of Braham(please read y post)

 

Shiva Purana declares that Vishnu and the other Devatas originated from Shiva.

 

There is direct reference to Shiva in the Vedas(read my post)

 

We find that Devi Bhagavatha stating that Devi is the Creator of all the devas including the Trimurthis.

 

The Bhagavad Gita states that Krishna is the Supreme Deity.

 

In the same breath it declares that in whatever form one worships,Krishna grants one’s wishes as That Form.

 

Why such seeming contradictions?

 

Added to this the core philosophy of the Vedas.

 

Para Vidya (beyond this world Knowledge) and Apara Vidya (worldly Vidya.

 

Of Reality without Attributes ,Nirguna Brahman and Relity with Attributes,Saguna Brahman.

 

There is also the interpretation, that Shiva is the Potential energy, Vishnu the Kinetic energy which moves and Brahma, an aspect of Kinetic energy.

 

Let us see what all this means.

 

As ordained by the Vedas, the Para Vidya is Real, that is of realizing the Ultimate Reality.

 

Vedas are uniform in the assertion that the Brahman , Reality is with out Attributes and can , at bes,t be described by the process of exclusion of Attributes, the neti Nyaya,.

 

That is ,trying to determine and explain Reality by excluding the attributes known to Man, like Long, Tall, Short,big,small….

 

That which remains after excluding all these attributes, what does remain?

 

To our limited mind which is conditioned by the twins of Space and Time,it appears to be Zero.

 

This is what the Sunyavadins of Buddhism arrive at.

 

Is that so?

 

Let us look at this with the help of a simple example.

 

A Flower has many attributes, properties,

 

It has colors of various shades, size, shape,smell and more properties which can be perceived by our senses through our mind.

 

When you remove all these what does remain?

 

We can not comprehend that all one can say.

 

There has to be something to hold down integrate all these attributes to present a Flower.

 

It need not mean that there is nothing because we are not aware of it for my mind tells me that the are many  things which I can not KNOW but FEEL.

 

Like Hunger, Thirst, Sex to cite a few examples.

 

Knowing is different from feeling.

 

God can be felt not known.

 

The mind tries to give a description of feelings but never a definition.

 

You can describe Hunger but never define it except by various symptoms.

 

Similarly Reality can be described but never defined for it is beyond us.

 

Tamil Language has two beautiful words for God.

 

Kadavul, One who is beyond Mind.

 

Iraivan, One who permanently resides in the Heart.

 

Heart feels which can not be deciphered by them Mind.

 

Reality comes under this category.

 

So God/Reality can only be felt.

 

Now have N number of individuals with varying dispositions.

 

Depending on one’s disposition one realizes , understands, feels Realty or God.

 

Those who want to see God as a male, Female, a Friend, A child, a Lover …

 

All can realize through any of these approaches.

 

Hinduism looks for God in Man.

 

As such the limitations of Man has to be understood.

 

With the available tools Man has, one has to realize God,Reality.

 

This Hinduism does.

 

So worship of Gods in many forms and many Devatas.

 

This is a step to understanding realizing the Reality.

 

So the Gods described, Brahma, Vishnu and Shiva are the expressions of this.

 

It is equally essential that, to reinforce Faith in the Mind, to believe that what one follows , is the Best nd Superior to others.

 

This process is called Henotheism.

 

So each Purana declares the deity it is named after as the Best and superior to the others.

 

Hence , Brahman with out attributes is the Reality and the Gods explained in Puranas and their explanations are bit a step to realize Brahman.

 

The question of the parentage of any of these deities do not arise at the Highest level of Knowledge.

 

This also has a logical limitation.

 

The cause for any thing must end at one place,be it Science or Religion.

 

Please read my post  Many Gods in Hinduism, Yes and No.

 

https://beta.groups.yahoo.com/neo/groups/saibabanews/conversations/topics/52678

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