DUALISTIC WORSHIP
In the dualistic form of worship the aspirant (Sadhaka) has to behold God as the supreme being, and the soul (jiva) as different from this supreme being. Thus the jiva becomes the worshipper and God the worshiped. God is the object of worship. This is done by various methods or ways of worship. In this kaliyuga the best method of Dualistic worship is chanting Gods name. This is done on the rosary made of beads (made of Holy basil wood, Sandalwood, Rudraksha etc.). The rosary had 108 beads and has 109th bead as the Head bead or Sumeru. The scientific base of chanting on rosary for spiritual development is attributed to the electric field on the tips of the fingers. (proved by Kirlian Photography) The rosary is made of a die-electric material and acts as an LC circuit to multiply the current several times which then is released through the finger tips back and forth. It is known that the nerve ends are present in the fingers and toes and this electrical impulses then travel to the brain through the finger tips and help in sublimating the mental activity and aiding in spiritual development. To enable one to chant continuously and with concentration one has to focus his attention on the God (of his liking) This practice on continuous basis enhances the awareness of the aspirant (Sadhaka) and leads to the communion of jiva and parmatman whereby the worshipper, the worship and the object of worship i.e. God become one. Thus the method may be dualistic but the fruit of it is non dual.
Tuesday, August 22, 2006
Sunday, August 13, 2006
Non – Dualistic Worship
The basis of non dualistic for of worship is that all that there is existing is nothing but God. The God is attributeless, actionless formless and eternal. The entire creation is but Brahma (God) and I am Brahma . God (Brahma ) is intransient, unchangeable , eternal knowledge and eternal bliss.
This entire material existence is illusionary as all the objective world is changing, transient and has its end. The soul and God both are formless, intransient , changeless, and eternal and hence are but one. In this way the aspirant worships the God in the non-dualistic manner.
The different methods used for worship will be discussed further in the next posts.
The basis of non dualistic for of worship is that all that there is existing is nothing but God. The God is attributeless, actionless formless and eternal. The entire creation is but Brahma (God) and I am Brahma . God (Brahma ) is intransient, unchangeable , eternal knowledge and eternal bliss.
This entire material existence is illusionary as all the objective world is changing, transient and has its end. The soul and God both are formless, intransient , changeless, and eternal and hence are but one. In this way the aspirant worships the God in the non-dualistic manner.
The different methods used for worship will be discussed further in the next posts.
Friday, August 11, 2006
Dualism or Dualistic Worship
The Vedas are the ancient Hindu Scriptures and are repositories of Wisdom. The Upanishads or the Aranyakas deals exclusively with wisdom and are known throughout the world as Vedanta. The practice of worship and the paths of self realization and realization of God are elaborately discussed in the Upanishads. Though there are many types of practices mentioned in them they can be classified into two main types as discussed earlier i.e. Dualism or Dualistic worship and Non-Dualism or Non-dualistic worship.
The dualistic worship considers soul as separate from God and describes three aspects. 1. Maya (energy) also called Prakriti (Nature) 2. Jivatma (soul), 3. Lord or Maya or God.
The objective world is but the product of Prakriti or Maya, and is ever changing and transient. On the other hand Jivatma (soul) and Parmatman (God) are eternal. The dualism arises here as Jiva and God bot are considered as different from each other. The soul is finite whereas God is infinite; The jiva is powerless whereas God is omnipotent. Jiva enjoys the Prakriti or maya and the God witnesses it. And finally speaking Jiva is the worshipper and the God is his object of worship.
The Vedas are the ancient Hindu Scriptures and are repositories of Wisdom. The Upanishads or the Aranyakas deals exclusively with wisdom and are known throughout the world as Vedanta. The practice of worship and the paths of self realization and realization of God are elaborately discussed in the Upanishads. Though there are many types of practices mentioned in them they can be classified into two main types as discussed earlier i.e. Dualism or Dualistic worship and Non-Dualism or Non-dualistic worship.
The dualistic worship considers soul as separate from God and describes three aspects. 1. Maya (energy) also called Prakriti (Nature) 2. Jivatma (soul), 3. Lord or Maya or God.
The objective world is but the product of Prakriti or Maya, and is ever changing and transient. On the other hand Jivatma (soul) and Parmatman (God) are eternal. The dualism arises here as Jiva and God bot are considered as different from each other. The soul is finite whereas God is infinite; The jiva is powerless whereas God is omnipotent. Jiva enjoys the Prakriti or maya and the God witnesses it. And finally speaking Jiva is the worshipper and the God is his object of worship.
Tuesday, August 08, 2006
Spiritualism
Spiritualism is all about knowing oneself vis-à-vis this whole universe. In simpler terms it is knowledge about the self (atman) and the Higher self (Parmataman) i.e. soul and God. There are umpteen number of ways for this realization and are based on two different philosophies. The first one being Identity or Unity in the Hindu scriptures it is known as Adwaitya (non dualism). Here it is considered that the soul is part of the Higher self and therefore is itself a Higher self. This is practiced by gaining knowledge about self and is known as Sankhya Yoga. The second path is that of Dwaitya which means dualism, here the soul is considered as different from Higher self and has to attain it. This is practiced by the way of devotion or Bhakti Yoga. The too there are many different factions in both Dualism (Dwaitya) and Non Dualism (Adwaitya). To keep this article as an introduction I will try to only enlist on the above two philosophies in the beginning and then later go on in the details of other things.
Adwaitya or non dualism considers soul, self or atman as a part of God, Higher Self, or Parmataman, for eg the space in a pot is the same as space in this world but is only differentiated due to pot (gross body). In Dwaitya or Dualism the soul, self or atman is different from the God, Higher Self or Parmatman, for eg they are two birds sitting on the same tree of which one enjoys and eats or partakes the fruit of the tree whereas the other only observes or witnesses.
Spiritualism is all about knowing oneself vis-à-vis this whole universe. In simpler terms it is knowledge about the self (atman) and the Higher self (Parmataman) i.e. soul and God. There are umpteen number of ways for this realization and are based on two different philosophies. The first one being Identity or Unity in the Hindu scriptures it is known as Adwaitya (non dualism). Here it is considered that the soul is part of the Higher self and therefore is itself a Higher self. This is practiced by gaining knowledge about self and is known as Sankhya Yoga. The second path is that of Dwaitya which means dualism, here the soul is considered as different from Higher self and has to attain it. This is practiced by the way of devotion or Bhakti Yoga. The too there are many different factions in both Dualism (Dwaitya) and Non Dualism (Adwaitya). To keep this article as an introduction I will try to only enlist on the above two philosophies in the beginning and then later go on in the details of other things.
Adwaitya or non dualism considers soul, self or atman as a part of God, Higher Self, or Parmataman, for eg the space in a pot is the same as space in this world but is only differentiated due to pot (gross body). In Dwaitya or Dualism the soul, self or atman is different from the God, Higher Self or Parmatman, for eg they are two birds sitting on the same tree of which one enjoys and eats or partakes the fruit of the tree whereas the other only observes or witnesses.
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