The masses are in most occasions determined to understand a particular matter by comparing it with something they already know. This is not possible with the Brahman, as it involves all the characteristics which cannot be understood by humans. One should not attempt to understand the Brahman in order to believe in it, as it can be appreciated by meditation. It is incorrect to recognize the Brahman as a form of god, as a god is understood and praised for what it is, whereas the Brahman is infinite and does not necessarily need worshiping. Instead, people can learn more about it by experimenting spiritually. Trying to understand the Brahman can lead to confusion, as it becomes obvious that it is everything and nothing at the same time. People want to understand the Brahman as a form of deity ruling from a heavenly location. However, consequent to discovering the Brahman through their spirituality individuals find that everyone is Brahman and it is everywhere.
In order to provide the general public with an explanation of the Brahman, the Vedic scriptures talked about how the Brahman is both personal and impersonal. Its impersonal character -- the Nirguna Brahman-is exactly what most people cannot understand, as unlike other types of gods, it cannot be worshiped and one will only manage to discover it through contemplation.
For some, the Saguna Brahman is the opposite of the Nirguna Brahman, given the fact that the former has everything the latter lacks. In reality, they are one and the same Brahman, with the only difference being that the Saguna Brahman is a version of the Brahman which makes it easier for people to learn more about the celestial spirit. Still, in order to discover the Brahman, people need to reach the phase where they have learnt a great deal about the Nirguna Brahman. The Saguna Brahman is the simple version of the Brahman, the one who was made so as for individuals to be able to understand it from a comparative perspective.
The Nirguna Brahman cannot be explained, because doing such a thing would mean that one would automatically want to distinguish it. It is always the one who sees and cannot be seen and a reason for which it cannot be distinguished...
Thus, she is never honored in any way for her own qualities or virtues, but only if she knows how to obey and please her husband in all his wishes. Moreover, the wife must obey her husband even when the latter is neither virtuous, nor faithful to her and her children: "154. Though destitute of virtue, or seeking pleasure (elsewhere), or devoid of good qualities, (yet) a husband must
Buddhism directly evolved from the Vedic Aryan religions. The Gautama Buddha was born into a Brahmin caste family that practiced Vedic ritual and tradition. Siddhartha Gautama's teachings strongly reflect Vedic teachings regarding cosmology, morality, and culture. Although there are significant and widespread differences between the Vedic Aryan religious traditions, Buddhism reflects its roots. Some key differences between Buddhism and its Vedic counterparts include the espousal of the caste system; asceticism;
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In fact, Hindus consider their religion not as a form of religion per se, but spirituality in general. Selvanayagam (2005) discussed the Hindu concept of spirituality, which takes into account all possible ways or manner in which enlightenment can be achieved. In India, wherein the Hindu religion is the dominant and an integral part of people's lives, Hinduism is considered more than a religion -- it is also a political
Buddhism and Jainism Based on Michael Molloy's three patterns for comparing and contrasting religions, there seems to be a great deal of similarity between Buddhism and Jainism and marked differences between Hinduism and Taoism (Experiencing the World's Religions: Tradition, Challenge, & Change, 2002.) To start with, Buddhism and Jainism both meet the definition of religion as a 'spiritual path' and Carl Jung's description of religion as meeting the need for personal fulfillment
The fact that they are so tied up to the unbroken oral tradition of the people links them to the present day Hindu tradition. Compared to the Vedic Aryans' reverence for the spoken word - and the ways in which it connected them to history - the current conception of spoken language in the United States seems rather superficial. While we take it for granted that we need speech in
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