It can be external (bahya) or internal (antara)
depending on whether the sense in question is external such as eyes and ears or
internal such as mind (manas).
According to Nyaya the objects of knowledge are
self, body, mind and their products, knowledge (buddhi), mind (manas), action
(pravrtti), mental state (dosa), rebirth (pretyabhava), satisfaction. and to
feel pain (phala), suffering (duhkha) and liberation from suffering. Nyaya,
like many other systems of Indian philosophy, seeks to free himself from
bondage to the body, mind and its objects.
Nayaika proves the existence of God with many
arguments. God is the cause of the creation, maintenance, and destruction of
the world.
He did not create the world out of nothing, but
from infinite atoms, space, time, ether, mind and spirit. Individual egos
cannot be creators or creators of the world because they have limited energy
and information and therefore cannot interact with subtle and invisible things
like the atoms that make up every aspect of the body. The creator of the world
must be a wise elf with infinite power and wisdom and able to control the
morals of the world. But according to the care and wisdom of the Divine Being, sooner
or later everyone can better understand himself and the world and thus finally
be free from all suffering (mukti).
Christians Response to
the Philosophy of Yoga: Many Christians, when they learn about Yoga, do not think of
their own Yoga philosophy, but rather of Sakta Yoga or the Yoga of the Bhagavad
Gita or Vdantic or Saivasiddhantic Yoga.
In Sanya Yoga (a kind of philosophical dualism),
yoga means only the separation (prakrti) of the soul from matter (purusa), not
the union or sharing of the soul with God. Many Christians are unclear about
this importance. Through the identification of spiritual change, one can
realize that one is important, that is, not the body, thoughts, mind, mind and
body, but the soul soul, just like yoga and this wisdom brings liberation
(moksha).
The value of God actually derives from
Patanjali's yogic philosophy. Devotion to God is considered beneficial as it is
part of the practice of yoga, one of the ways to ultimate attainment of
samadhi, and one of the ways to end attaining samadhi. - Yoga or "careful
restraint". However, this is not the same as yoga, which is the way to
heaven, the relationship with God, as seen in the Bhagavad Gita. The inability
of Christian scholars to understand this difference is a limitation of the
Christian response to the concept of Yoga.
For Abhishktananda, the emptiness of the mind in
yoga is the soul's call from nothingness to God. Spiritual discipline must be
learned from yoga for all effective and efficient methods of silence and peace
of mind. Only silence and silence can allow the Holy Spirit to work freely in
the soul. The yogi gains inner freedom. When it comes to thoughts and desires
and thus respond to the whole soul, the Shakti, is the inner strength and power
that holds and guides the whole world.
Practicing yoga helps achieve silence in prayer,
which leads to a deeper connection to the soul. This self-awareness is
humanity's greatest achievement. It is pure self-actualization, free from all
coldness, where one can realize one's true self.
Here our consciousness is restored as if we were
sleeping, but at the same time we are fully awake as if we were awake. Advaita
or non-duality is the essence of the best knowledge in India. We have absolute
and non-dual knowledge from the other.
The knowledge of Jesus
The mystery of the Trinity is the knowledge of
the Christians. In the Christian faith of Sachidananda (Trinity), Being, the
Son born from Sartre's eternal place, and his countless creatures, each
embodying and celebrating God's infinite love and compassion in his own eternal
way. Sachidananda's self-awareness can only be heard when there is unity and
acceptance between the Father and the Son and between the Father and all people
in Jesus Christ, for the Self can exist only in millions of people standing
within themselves. It arises because of Ananda, Bliss, Holy Spirit, mutual
giving and receiving, love between Father and Son, God and Man, Man and Mother.
However, the main idea of ​​the Hindu and Christian traditions is the same, and
only in the midst of human life can one find the mystery in the middle of God.
We must remember that in yogic philosophy,
samadhi is not a perfect or complete union with God, but a perfect or complete
separation of matter (prakrti) from spirit (purusa).
Vandana also discusses Tantric Yoga in the
context of discussion of heart prayer and instructions to the heart in the
Eastern Christian tradition. The heart is the center of many important points
of consciousness, the lower part is associated with the body, sexuality and
mind, the upper part with the mind, thoughts, visions, connections. In the
middle of the heart, the man is transformed and can see God. The center of the
heart is called the anahata chakra. For example, it can be said that the
Mainline is the home of Shiva and Shakti.
to. Symbolically, it is the gap between higher
and lower levels of consciousness. Vandana explains that love and devotion
(bhakti) transforms us into a higher consciousness:
There are seven mystical circles or chakras that
are generally believed to be important to the body. They are the root chakra,
the center, the seat of the core energy of the human body; swadhisthana, the
seat of the most primitive, deep-rooted instincts; Manipura, the heart center
of the navy scene; anahata, the heart center, the source of all thoughts; The
center located in the throat, known as the place of nectar and poison; Aina is
the place of our eyes or the place called mother, between the eyebrows, the
bright eye of intuition that opens inward, In the light of the Inner Light, see
everything in its proper place; The crown chakra is the highest spiritual
place, symbolizing the beginning of the heart and the spiritual realm, all
other chakras are said to be at the top of the head. It is said to pass through
the last chakra when the soul is ready to leave the body.
Vaisesika: The word vaisesika is
derived from the Sanskrit word "visesa", meaning quality that differs
from everything else. As a theory,
Vaisesika teaches that knowledge of the nature
of reality can be obtained by knowing the special properties or differences
between the nine eternal realities (Dravyas): Earth (prthvi), Water (Apas),
Fire (Tejas), Air ( Vayu), Ether ( Akasa), Time (Kala), Space (Dik), Spirit
(Atman), and Mind (Manas).
The classic postman and thief example best
illustrates the importance of external teaching compared to other teaching
methods. If we see a long object in front of us while walking in the dark, a
doubt arises in our minds as to whether this long object is a column or a thief,
and we fear because of this uncertainty. This is because we see only good
behavior of postman and thief - stature.
If we know what distinguishes mail from thieves,
there is no room for doubt and therefore fear. The same is true for all objects
in the world around us. When we understand the nature of reality, the purpose
of perception does not evoke in us the feelings of attraction or revulsion that
are the source of all suffering. That is why teachings that show us such
knowledge are called vaisesika.
Liberation (Moxa) cannot be attained through the
completion of suffering because there is still memory (Samskara) of past
suffering and potential for future suffering forever (Adrsta).
It is said to be the cause of all suffering
because it compels one to truly seek or avoid the invisible ghosts of the
world. The principle is said to be an intellectual understanding of the nature
of reality.
Samkhya:Number theory occupies a unique place in the
history of ideas, as it explains the world in an attempt to see the world by
the number of twenty-five groups, by carefully considering the first
explanation of the evolutionary process of the world. This elaboration is not a
metaphysical fantasy, but a purely logical elaboration based on scientific
principles about the conservation, transformation and dispersal of energy.
Samkhya is considered the most specialized work in pure philosophy studies.ii
.){kind=link}
0 Comments