Hinduism

Brahman Upasna in Sri Rudram


Vedic texts speak of Reality, the underlying and immanent Principle as with out Name and Form.
This aspect of Reality is called Nirguna Brahman, Devoid of Attributes.
However as Reality is something to be realised, the Vedic people understood the difficulty of realising an Attribute- less Reality.

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A Reality that can not be realised is a mere academic exercise.
As Hinduism addresses the issue of Life and Death in a practical way, it does not stop with mere abstractions, though it may appear so.
If Reality has to be known it can be through two sources.
One is by Knowing  ( mind) and another is by
Experiencing.
Knowing belongs to mind while experiencing is of the realm of the Heart (heart)
Realising Brahman through Experience is through the Bhakti Yoga, Path of Devotion.
This calls for total surrender to God.
But human mind being what it is , is never satisfied with following something without knowing it to be true.
This, knowing well that knowledge is relative and not entirely dependable.
So human mind seeks confirmation by the Mind.
Mind, to understand some concepts needs some thing to concentrate upon for mind can not concentrate and operate in a vacuum.
So two aspects of Reality  are explained in the Vedas.
One, the Nirguna Brahman without Attributes and another Saguna Brahman with Attributes.
This Saguna Aaradhana or worship ls worship of Gods be personifying them with Human Attributes in Perfection.
Therefore Nirguna and Saguna Brahman worship are recimmended to suit individual dispoilsitions.
One would find, in Hindu prayers, complete exposition of attributes to one God in Saguna Form of Worship.
In some prayers the Nirguna Brahman is worshiped that is ‘without Attributes’
But there are some Mahamantras which contain both Saguna and Nirguna worship.
For example, the Lalitha Sahasranama has both Saguna and Nirguna worship.
In the Vedic texts one finds this format in Sri Rudram addressed to Rudra, an aspect of Siva.
Contrary to what many think the SriRudram also addresses the Nirguna Brahman.
This is the reason why it is called as a Mahamantra.
In Sri Rudram the Universal Reality is invoked.
In later parts the Saguna asoect is worshiped.
As Sri Rudram contains both forms of worship, it is chanted while performing Abhisheka, bathing the Deity,irrespective of the Deity.
It may be Ganesa  , Subrahmanya  or  Devi.
Strictly speaking Vishnu Abhishaka is to be done with Sri Rudra aling with Purusha suktha, Narayana, Vishnu, Sri and Durga Suktha.
Some Vishnu temples avoid SriRudram.
All Abhisheka must be performed with the Five Sukthas and Sri Rudram.
Here below is an excerpt from Sri Rudran that addresses the Universal Reality.
‘ Original text (TS iv.5.5) 5th Anuvaka

namo bhavāya cha rudrāya cha
namaḥ śarvāya cha paśupataye cha
namo nīlagrīvāya cha śitikaṇṭhāya cha
namaḥ kapardine cha vyuptakeshāya cha
namaḥ sahasrākṣāya cha śatadhanvane cha
namo girīśāya cha śipiviṣṭāya cha

English Translation:

Prostration to the one who is the most dear (pleasant), to the one who is the most dreaded terroriser (frightening).
Prostration to the one who kills living beings with arrows, to the Lord (benefactor) of all living beings.
Prostration to the blue-necked one (disfigured (discoloured) naturally), to the one with whitened throat (throat smeared with Bhasma (ash); disfigured (discoloured) artificially).
Prostration to the wearer of matted tangled locks of hair, to him of shaven beard.
Prostration to him of a thousand eyes (view from one point to everywhere), to him who has the capability of hundred bowmen (view from everywhere to one point – concentration of the view from all directions.

* I began this article with the intention of writing on the benefits of Rudram and why Rudram is a Maha Mantra, on the request of a Reader but ended up with this article.
Shall write on Benefits of Rudram shortly.

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Hinduism

Shankaracharya Misinterpret Vedas Misled, Shiva In Padma Purana?


Not for nothing Dr. Radhakrishnan, former President of India and a Philosopher said that ,

 

‘Indian Philosophy is not a view of Life, but a Way of Life’.

adi-sankaras-13-728

Shankaracharya on Shiva

 

adi-shankara-quote-when-your-last-breath-arrivesgrammar-can-do-nothing

Shankaracharya in Bhaja Govindam

It is one thing to read,study the Vedas and other Hindu Texts but it is another proposition to understand its soul and ethos.

Mere Intellectual or Bhakthi approach would not help one to understand the spirit of Hinduism.

Hinduism should be lived and practiced for years  to understand it in its multifarious aspects.

Mere abstraction would remain just that, an intellectual Narcissism..

Mere Bhakthi, or total surrender to God , though highly recommended, is likely to lead one into disappointment as this path is, though seems easy to say, is the toughest to practice.

One must understand that Hinduism is a personal Religion in the sense that one can practice it the way it suits him, so long it is in conformity with the Vedas.

As individuals are numerous, so are their mental attitudes.

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Shankaracharya on Nirguna Brahman

Hence Hinduism provides four paths to follow so that people of different mindsets can follow Spirituality.

They are,

Karma Yoga, Path of Action,

Gnana Yoga, Path of Knowledge,

Raja Yoga, Path of Mental and Physical Discipline and

Bhakthi Yoga, the Path of total surrender.

The fact that one is emphasized in the Vedas and other Hindu texts, when they speak of a particular path, does not mean that the other Paths are inferior.

They are spoken this way so as to instill in the mind the conviction to follow the path that appeals to them and such sayings reinforces the attitude.

The same logic applies to Nirguna Brahman,Reality without Attributes and Saguna Brahman,Reality with Attributes.

(for details  please read my article God with names and forms Yes and No)

This one can understand from the Vedas, Puranas, Ithihasas and the Slokas /Mantras.

One would, in the same breath, the Vedas talk about Nirguna Brahman and Saguna Brahman.

One would find the Reality being described as a principle, Nirguna, in the Mahavakyas thus,

  1. prajñānam brahma – “Prajña is Brahman” or “Brahman is Prajña”(Aitareya Upanishad 3.3 of the Rig Veda)
  2. ayam ātmā brahma – “This Self (Atman) is Brahman” (Mandukya Upanishad 1.2 of the Atharva Veda)
  3. tat tvam asi – “Thou art That” (Chandogya Upanishad 6.8.7 of the Sama Veda)
  4. aham brahmāsmi – “I am Brahman”, or “I am Divine” (Brhadaranyaka Upanishad 1.4.10 of the Yajur Veda)

Then you find in the Narayana Suktha.

Narayanam mahagyem Viswaathmaanam Parayanam,

Vishnu Suktha,

Vishnornukam veeryani pravosam..

or the Sri Rudram,

nama sivaya cha, Sivadharaaya Cha,

where the Individual deities are  praised.

or look a the Lalitha Sahasranama, where a portion is allotted for worshiping the Devi as Nirguna, the chapter being Nirguna Upasna and another Saguna Upasna where personal deity is worshiped.

So both options are provided.

Reading one and discarding the other is not compatible with the Vedas.

Quoting Vedas in isolation lands one into situations and interpretations that run counter to Vedas themselves, as it has happened in the case of the Mimamsa.

The Karma Kanda, the portion of the Vedas that deal with duties and performance of Yagas and Yagnyas, was carried to such an extreme that only the Karmas in the form of Yagnyas were followed and the Gnana and Bhakthi were totally omitted..

And the performance of only Yagnas and sacrifices caused a revulsion among people and this one of the reasons for the raise of Buddhism.

And many Gods were worshiped in the Yagnyas.

It took all the Life of Shankaracharya to set matters right and establish the authority of the Vedas, by systematizing  worship into Shanmaha, Six systems of worship.

And he reestablished the concept of Nirguna Upasna and also provided room for Saguna Upasna.

Iswara concept found in Patanjali’s yoga Sutra was reinforced by him.

Such being the case I was shocked to find an observation by Stephen Knapp who has done yeoman service to Hinduism by propagating Sanatana Dharma concept that Shankaracharya misinterpreted the Vedas!

and

he quotes Padma Purana and Siva Purana.

We must point out that some spiritual authorities say that Shankaracharya was an incarnation of Lord Shiva who had been ordered by the Supreme Lord to cheat the atheists. The Shiva Purana quotes the Supreme Lord as ordering Shiva: “In Kali-yuga mislead the people in general by propounding imaginary meanings from the Vedas [Vedic literature] to bewilder them”:

dvaparadau yuge bhutva

kalaya manushadishu

svagamaih kalpitais tvam ca

janan mad-vimukhan kuru 1

 

The Padma Purana also says that Lord Shiva would descend as a brahmana sannyasi and teach Mayavada philosophy in the verse:

mayavada ashat shastram prachchanna

boudhyam uchyate moya ebe godidam

devi kalou brahmana murtina

 

To do this, Shankara gave up the direct method of Vedic knowledge and presented an indirect meaning which actually covered the real goal of Vedanta. This is confirmed in the Padma Purana where Lord Shiva addresses his wife, Parvati:

shrinu devi pravaksyami

tamasani yathakramam

yesham shravana-matrena

patityam jnaninam api

 

apartham shruti-vakyanam

darshayal loka-garhitam

karma-svarupa-tyajyatvam

atra ca pratipadyate

 

sarva-karma-paribhramsan

naiskarmyam tatra cocyate

paratma-jivayor aikyam

mayatra pratipadyate

 

“My dear wife, hear my explanations of how I have spread ignorance through Mayavada philosophy. Simply by hearing it even an advanced scholar will fall down. In this philosophy which is certainly very inauspicious for people in general, I have misrepresented the real meaning of the Vedas and recommended that one give up all activities in order to achieve freedom from karma. In this Mayavada philosophy I have described the jivatma and Paramatma to be one and the same.” 2

The Padma Purana, in the quote that follows, describes how Lord Shiva tells his wife, Parvati, that he would appear in Kali-yuga to teach the impersonalistic philosophy, which is impious and merely a covered form of Buddhism. Yet, as explained next, there was a purpose for it.

mayavadam asac-chastram

pracchannam bauddham ucyate

mayaiva kalpitam devi

kalau brahmana rupini

 

brahmanas caparam rupam

nirgunam vaksyate maya

sarvasvam jagato’py asya

mohanartham kalau yuge

 

vedante tu maha-shastre

mayavadam avaidikam

mayaiva vaksyate devi

jagatam nasha-karanat

“The Mayavada philosophy is impious. It is covered Buddhism. My dear Parvati, in the form of a brahmana in Kali-yuga I teach this imagined Mayavada philosophy. In order to cheat the atheists I mislead them by describing the Supreme Lord to be without any personal form or qualities.”

Herein, Lord Shiva himself points out that to believe God has no form is not accurate and is equal to atheism. Even though this Mayavada philosophy was not good for pious people to hear because it would sway them toward an impersonalistic viewpoint, we should note that Shankara’s philosophy was just right for the time and circumstance. The Buddhists, who had spread throughout India and neglected the Vedas, believed in neither a soul nor a God and that, ultimately, the essence of everything is the nothingness or void wherein lies nirvana, freedom from all suffering. So considering how the Buddhists had followed a philosophy of what would generally be considered atheism for hundreds of years and would never have accepted a viewpoint which advocated a supreme personal God, Shankara’s was the only philosophy they would have considered. It was like a compromise between atheism and theism, but Shankara used portions of Vedic knowledge as the basis of his arguments. In this way, as Shankara traveled throughout India his arguments prevailed. Thus, Buddhism bowed and Vedic culture was brought back to prominence. Therefore, his purpose was accomplished, so much so that his Sariraka-bhasya is considered the definitive rendition of Vedanta even to the present day.’

Totally wrong interpretation.

If Bhaja Govindam is quoted to buttress the view that Shankaracharya was really only after

Bhakthi to Vishnu, what about his nirvana Shatgam ,Manisha Panchakam, Soundarya Lahari,Kanakadhara Sthavam,Subrahmanya Bhujanga,Ganesha Pancharatnam?

Shankaracharya should be studie in full an no in bits.

And if proof is needed that there are interpolations in the Puranas, Padma Purana and Shiva Purana, this is it.

This accusation against Shankaracharya is not new.

He was also called a Pseudo-Buddhist for His Advaita!

If Shankaracharya was misquoting the Vedas, then how come the Mahavakyas I have quoted above speak of Nirguna Brahmana and not Saguna Brahman, Reality without Attributes?

‘AUM
That supreme Brahman is infinite, and this conditioned Brahman is infinite.
The infinite proceeds from infinite.
Then through knowledge, realizing the infinitude of the infinite, it remains as infinite alone-

Mundaka Upanishad.

Great indeed are the devas who have sprung out of Brahman.-Atarva Veda.

‘satyam jnanam anantam brahman
“Brahman is of the nature of truth, knowledge and infinity” -Taittriya Upanishad.

Reference and citation.

http://www.stephen-knapp.com/complete_review_of_vedic_literature.htm

Images credit.

https://ribhuv.wordpress.com/tag/shankaracharya/

 

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Hinduism

God with Form, with and without, and Attributless Levels


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.

 

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Hinduism

Navavarana Pooja Lalitha Tripura Sundari Principle


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

 

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Hinduism

Definiton of Bhagvan God Hinduism


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.

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

 

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