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Author: Singh M Parashar
Publisher: Xlibris Corporation
ISBN: 1984592114
Category : Religion
Languages : en
Pages : 485
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Book Description
During earthquakes death and destruction takes place on a vast scale and no providential care is taken by Mechanical Nature.Matter is eternal and the mechanistic Nature is without consciousness and it was created by few laws of matter. A providential care is taken by Baby (childNature with consciousness) by helping all living beings in adjusting the conditions of the environment The Baby Nature came into existence a long time after the Big Bang.Brahman and Atman of a criminal can not identical. Due to the presence of evil Brahman and world are not identical.The character of a man is not created by 3 Gunas.The character of every man is created by the genes for truthfulness, genes for altruism, etc. Sattva Guna (superego), Rajas and Tamas Gunas (Id) did not exist before the evolution of man from apes.Sita toldthe demons that she was not knowing Hanuman.Sita had given to Hanuman her jewels and had received from Hanuman a finger ring of Rama. Sita uttered a lie. Hence, Sita was not divine. There is no need of vanaprastha and sanyasa ashrama. Upanishads say:” Thou art Brahman, Thou art that “. The can be interpreted as :” Thou art superego, thou art Id, thou art satan and thou art wolf”. Buddha’s doctrine of anatman is correct.The six systems of indian philosophy can be replaced by a simple system.Existence is prior to essence .A good soul is created by doing and thinking good. Good souls are absorbed into the Supreme Spirit. This book contains a solution for creating a Hindu and muslim unity .At red light we do not make use of free will and we copy the movements of other people. Brahman is a destroyer of maya. Karma is not a mechanical, invisible, unconscious, impersonal principle or moral force or power. The distinction between right and wrong can be created only by a conscious being.Nature is amoral , blind, evil and ruler of physical realm.Nature is not concerned withjustice and karma.Nature and Newton’s law of action and reaction are concerned with physical causes and physical effects. Birth, death,sex, caste, healthand other physical circumstances are not created by Karma.Man is the maker of his own fate. Godis fully concerned with justice and Karma.God’s Karmic causality is a moral or noumenal causality.The causality of Nature is a physical causality.God punishes sinners by creating pangs of conscience and by making use of the hands of believers. God has no control over Nature. God can not give punishments by sending earthquakes, malaria, poverty, death and other natural calamities. Cancer, rain and other physical things have no link withprayer, rituals etc. God is the ruler of the spiritual realm and Nature is the ruler of temporal realm.A belief in the previous life or rebirth is false. A good man is like a flower of rose and he dies forever and a pleasant aroma is left behind by him in air.Due to false belief in karma innocent people have to reap what is sown by the evil doers.Long live martyr Nathu Ram Godse.
Author: Singh M Parashar
Publisher: Xlibris Corporation
ISBN: 1984592114
Category : Religion
Languages : en
Pages : 485
Get Book Here
Book Description
During earthquakes death and destruction takes place on a vast scale and no providential care is taken by Mechanical Nature.Matter is eternal and the mechanistic Nature is without consciousness and it was created by few laws of matter. A providential care is taken by Baby (childNature with consciousness) by helping all living beings in adjusting the conditions of the environment The Baby Nature came into existence a long time after the Big Bang.Brahman and Atman of a criminal can not identical. Due to the presence of evil Brahman and world are not identical.The character of a man is not created by 3 Gunas.The character of every man is created by the genes for truthfulness, genes for altruism, etc. Sattva Guna (superego), Rajas and Tamas Gunas (Id) did not exist before the evolution of man from apes.Sita toldthe demons that she was not knowing Hanuman.Sita had given to Hanuman her jewels and had received from Hanuman a finger ring of Rama. Sita uttered a lie. Hence, Sita was not divine. There is no need of vanaprastha and sanyasa ashrama. Upanishads say:” Thou art Brahman, Thou art that “. The can be interpreted as :” Thou art superego, thou art Id, thou art satan and thou art wolf”. Buddha’s doctrine of anatman is correct.The six systems of indian philosophy can be replaced by a simple system.Existence is prior to essence .A good soul is created by doing and thinking good. Good souls are absorbed into the Supreme Spirit. This book contains a solution for creating a Hindu and muslim unity .At red light we do not make use of free will and we copy the movements of other people. Brahman is a destroyer of maya. Karma is not a mechanical, invisible, unconscious, impersonal principle or moral force or power. The distinction between right and wrong can be created only by a conscious being.Nature is amoral , blind, evil and ruler of physical realm.Nature is not concerned withjustice and karma.Nature and Newton’s law of action and reaction are concerned with physical causes and physical effects. Birth, death,sex, caste, healthand other physical circumstances are not created by Karma.Man is the maker of his own fate. Godis fully concerned with justice and Karma.God’s Karmic causality is a moral or noumenal causality.The causality of Nature is a physical causality.God punishes sinners by creating pangs of conscience and by making use of the hands of believers. God has no control over Nature. God can not give punishments by sending earthquakes, malaria, poverty, death and other natural calamities. Cancer, rain and other physical things have no link withprayer, rituals etc. God is the ruler of the spiritual realm and Nature is the ruler of temporal realm.A belief in the previous life or rebirth is false. A good man is like a flower of rose and he dies forever and a pleasant aroma is left behind by him in air.Due to false belief in karma innocent people have to reap what is sown by the evil doers.Long live martyr Nathu Ram Godse.
Author: Singh M Parashar
Publisher: Xlibris Corporation
ISBN: 152459539X
Category : Religion
Languages : en
Pages : 432
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Book Description
Buddhas concept of no self is correct and superior to the old Hindu concept of a permanent, eternal, and unchanging self. God, freedom of will, immortality, and the law of karma (moral retribution) are the things-in-themselves. These things-in-themselves belong to the transcendent realm of noumena. These things are not governed by the causal chain of the world of senses. The outer meanings of many concepts of Buddhism are different from their inner meanings. Mind is a physical thing like mercury, and human body is like a glass tube containing mercury. Mind is active as well as passive. Existence is prior to essence. There is no transcendent aesthetic. There is only a phenomenal aesthetic. The sense of space is created by the inverse square law. The light of the absolute goes on decreasing as we move from a mother to the family, from the family to the society, and from the society to the state. According to the inner meanings, the twelve links of the dependent origination are actually made of three separate and independent chains. Nirvana and many other concepts of Buddhism are unknowable and inconceivable. An attempt has been made to make the inconceivable concepts as conceivable.
Author:
Publisher: Mittal Publications
ISBN:
Category :
Languages : en
Pages : 340
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Book Description
Author: Swami Nikhilananda
Publisher:
ISBN:
Category : Hinduism
Languages : en
Pages : 200
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Book Description
Author: Lauron William De Laurence
Publisher:
ISBN:
Category : Crystal gazing
Languages : en
Pages : 200
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Book Description
Author: Bob Robinson
Publisher: Wipf and Stock Publishers
ISBN: 1610975960
Category : Religion
Languages : en
Pages : 411
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Book Description
With rare exceptions, serious intentional, reflective and sustained interfaith encounter is a novel and recent enterprise. This book looks in detail at one such encounter--the intentional recent Hindu-Christian dialog in India--and asks why and how the practice of dialog came to replace previous attitudes of confrontation and monologue (especially on the part of Christians). Part I sets the encounter in its global context. Part II offers a comprehensive and critical analysis of the actual encounter. Part III draws on aspects of the Christian tradition as it critically examines the ways in which the dialog has been justified in Christological categories. A final chapter discusses the future of the encounter. Unlike many other works in the area of interfaith studies, this work combines both descriptive detail of the actual encounter and critical theological analysis of the strengths and weakness of the dialog model.
Author: Prof. Kaushal Kishore Mishra
Publisher: K.K. Publications
ISBN:
Category : Religion
Languages : en
Pages : 196
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Book Description
CONTENTS Part–I Basic Sanatan-Hindu Religious Ideas Introduction I The One Existence II The Many III Re-birth IV Karma V Sacrifice VI The Worlds—Visible and Invisible Part–II General Sanatan-Hindu Religious Customs and Rites I The Samaskaras II Shraddha III Shaucham IV The Five Daily Sacrifices V Worship VI The Four Ashramas VII The Four Castes Part–III Ethical Teachings I Ethical Science, what it is II The Foundation of Ethics as given by Religion III Right and Wrong IV The Standard of Ethics V Virtues and Their Foundation VI Bliss and Emotions VII Self-Regarding Virtues VIII Virtues and Vices in Relatio to Superiors IX Virtues and Vices in Relation to Equals X Virtues and Vices in Relation to Inferiors XI The Re-action of Virtues
Author: Timothy Dobe
Publisher:
ISBN: 0199987696
Category : Religion
Languages : en
Pages : 385
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Book Description
In the mid-nineteenth century, the American missionary James Butler predicted that Christian conversion and British law together would eradicate Indian ascetics. His disgust for Hindu holy men (sadhus), whom he called "saints," "yogis," and "filthy fakirs," was largely shared by orientalist scholars and British officials, who likewise imagined these religious elites to be a leading symptom of India's degeneration. Yet within some thirty years of Butler's writing, modern Indian ascetics such as the neo-Vedantin Hindu Swami Rama Tirtha (1873-1906) and, paradoxically, the Protestant Christian convert Sadhu Sundar Singh (1889-1929) achieved international fame as embodiments of the spiritual superiority of the East over the West. Timothy S. Dobe's fine-grained account of the lives of Sundar Singh and Rama Tirtha offers a window on the surprising reversals and potentials of Indian ascetic "sainthood" in the colonial contact zone. His study develops a new model of Indian holy men that is historicized, religiously pluralistic, and located within the tensions and intersections of ascetic practice and modernity. The first in-depth account of two internationally-recognized modern holy men in the colonially-crucial region of Punjab, Hindu Christian Faqir offers new examples and contexts for thinking through these wider issues. Drawing on unexplored Urdu writings by and about both figures, Dobe argues not only that Hinduism and Protestant Christianity are here intimately linked, but that these links are forged from the stuff of regional Islamic traditions of Sufi holy men (faqir). He also re-conceives Indian sainthood through an in-depth examination of ascetic practice as embodied religion, public performance, and relationship, rather than as a theological, otherworldly, and isolated ideal.
Author: Rita Sherma
Publisher: Springer Science & Business Media
ISBN: 1402081928
Category : Philosophy
Languages : en
Pages : 255
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Book Description
The advent of Hindu Studies coincides with the emergence of modern hermeneutics. Despite this co-emergence and rich possibilities inherent in dialectical encounters between theories of modern and post-modern hermeneutics, and those of Hindu hermeneutical traditions, such an enterprise has not been widely endeavored. The aim of this volume is to initiate such an interface. Essays in this volume reflect one or more of the following categories: (1) Examination of challenges and possibilities inherent in applying Western hermeneutics to Hindu traditions. (2) Critiques of certain heuristics used, historically, to “understand” Hindu traditions. (3) Elicitation of new hermeneutical paradigms from Hindu thought, to develop cross-cultural or dialogical hermeneutics. Applications of interpretive methodologies conditioned by Western culture to classify Indian thought have had important impacts. Essays by Sharma, Bilimoria, Sugirtharajah, and Tilak examine these impacts, offering alternate interpretive models for understanding Hindu concepts in particular and the Indian religious context in general. Several essays offer original insights regarding potential applications of traditional Hindu philosophical principles to cross-cultural hermeneutics (Long, Bilimoria, Klostermaier, Adarkar, and Taneja). Others engage Hindu texts philosophically to elicit deeper interpretations (Phillips, and Rukmani). In presenting essays that are both critical and constructive, we seek to uncover intellectual space for creative dialectical engagement that, we hope, will catalyze a reciprocal hermeneutics.
Author: Swami Kriyananda
Publisher: Crystal Clarity Publishers
ISBN: 1565895290
Category : Religion
Languages : en
Pages : 313
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Book Description
Hinduism, as it comes across in this book, is a robust, joyful religion, amazingly in step with the most advanced thinking of modern times, in love with life, deeply human as well as humane, delightfully aware of your personal life's needs–or so it seems, for the teaching in this book is no abstraction: It is down-to-earth and pressingly immediate. Swami Kriyananda's inspired, entertaining, energetic writing style make this book delightful reading for anyone interested in spirituality and the deeper meanings of religion. A master of word imagery, he brings order to the seeming chaos of symbols and deities in Hinduism. This book reveals the underlying teachings from which the symbols arise, truths inherent in all religions, and their essential purpose: the direct inner experience of God.
