Dec 24, · Honesty is the Best Policy Essay 3 ( words) Honesty is the best policy is a famous saying said by the Benjamin Franklin. Honesty is considered as the best tool of success in the life and a famous person said it as a backbone of the successful relationship which has capability to form a well developed society Feb 03, · Our identity is found in our relationship to God. By nature, as His creatures. By sin, as rebels against Him. By grace, as His children. The third way that IS undermines the Bible’s teaching is by downplaying if not rejecting outright the oneness that Christians have with each other because of our union with Christ In theology, the doctrine of divine simplicity says that God is without parts. The general idea can be stated in this way: The being of God is identical to the "attributes" of God. Characteristics such as omnipresence, goodness, truth, eternity, etc., are identical to God's being, not qualities that make up that being, nor abstract entities inhering in God as in a substance; in other words we
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The Katha Upanishad Sanskrit : कठोपनिषद् or कठ उपनिषद् Kaṭhopaniṣad oneness of god essay one of the mukhya primary Upanishadsembedded in the last eight short sections of the Kaṭha school of the Krishna Yajurveda. The Katha Upanishad consists of two chapters Adhyāyaseach divided into three sections Vallis. The first Adhyaya is considered to be of older origin than the second.
Their conversation evolves to a discussion of the nature of man, knowledge, Atman Soul, Self and moksha liberation. The chronology of Katha Upanishad is unclear and contested, with Buddhism scholars stating it was likely composed after the early Buddhist texts fifth century BCE[3] and Hinduism scholars stating it was likely composed before the Buddha, in BCE. The Kathaka Upanishad is an important ancient Sanskrit corpus of the Vedanta sub-schools, and an influential Śruti to the diverse schools of Hinduism.
It asserts that "Atman Soul, Self exists", teaches the precept "seek Self-knowledge which is Highest Bliss", and expounds on this premise like the other primary Upanishads of Hinduism. The Upanishad presents ideas that contrast Hinduism with Buddhism's oneness of god essay that "Soul, Self does not exist", and Buddhism's precept that one should seek "Emptiness Śūnyatā which is Highest Bliss".
It is among the most widely studied Upanishads. Katha Upanishad was translated into Persian in 17th century, copies of which were then translated into Latin and distributed in Europe, oneness of god essay. Katha Sanskrit: कठ literally means "distress".
For example, a closely pronounced word Katha Sanskrit: कथा literally means "story, legend, conversation, oneness of god essay, tale". Nachiketa, oneness of god essay, the boy and a central character in the Katha Upanishad legend, similarly, has closely related words with roots and meanings relevant to the text.
Paul Deussen [2] suggests Na kṣiti and Na aksiyetewhich are word plays of and pronounced similar to Nachiketa, means "non-decay, or what does not decay", a oneness of god essay that is relevant to second boon portion of the Nachiketa story. Similarly, Na jiti is another word play and means "that which cannot be vanquished", which is contextually relevant to the Nachiketa's third boon.
Like Taittiriya Upanishad of Yajurveda, each section of the Katha Upanishad is called a Valli वल्लीwhich literally means a medicinal vine -like climbing plant that grows independently yet is attached to a main tree.
Paul Deussen states that this symbolic terminology is apt and likely reflects the root and nature of the Upanishads in Black Yajur veda, which too is largely independent of the liturgical Yajur Veda, and is attached to the main text.
The chronology of Katha Upanishad is unclear and contested by scholars. Buddhism scholars such as Richard King date Katha Upanishad's composition roughly to the 5th century BCE, chronologically placing it after the first Buddhist Pali canons. Hinduism scholars such as Stephen Phillips [4] note the disagreement between modern scholars.
Phillips dates Katha Upanishad as having been composed after Brihadaranyaka, Chandogya, Isha, Taittiriya, Aitareya and Kena, but before Mundaka, Prasna, Mandukya, Svetasvatara and Maitri Upanishads, as well as before the earliest Buddhist Pali and Jaina canons.
Ranade [19] posits a view similar to Phillips, with slightly different ordering, placing Katha's chronological composition in the fourth group of ancient Upanishads along with Mundaka and Svetasvatara. Oneness of god essay Deussen too considers Katha Upanishad oneness of god essay be a post-prose, oneness of god essay, yet earlier stage Upanishad composed about the time Kena and Isha Upanishads were, oneness of god essay, because of the poetic, mathematical metric structure of its hymns.
The Katha Upanishad has two chapters, each with three sections vallithus a total of six sections. The first section has 29 verses, the second section 25 verses, and the third presents The second chapter opens with the fourth section of the Katha Upanishad and has 15 verses, while the fifth valli also has 15 verses. The final section has 17 verses. The first chapter with the first three vallis is considered older, because the third section ends with a structure in Sanskrit that is typically found at closing of other Upanishads, and also because the central ideas are repeated though expanded in the last three sections, that is the second chapter.
The origin of the story of the little boy named Nachiketacontained in Katha Upanishad is of a much older origin. The style and structure suggests that some of the verses in Katha Upanishad, such as 1.
The Upanishad opens with the story of Vajasravasa, also called Aruni Auddalaki Gautama[24] who gives away all his worldly possessions. However, his son Nachiketa Sanskrit: नचिकेता sees the charitable sacrifice as a farce, because all those worldly things have already been used to exhaustion, and are of no value to the recipients.
The cows given away, for example, were so old that they had 'drank-their-last-water' पीतोदकाः'eaten-their-last-grass' जग्धतृणाः'don't give milk' दुग्धदोहाः'who are barren' निरिन्द्रियाः. The father, seized by anger, replied: "To Death, I give you away. Nachiketa does not die, but accepts his father's gifting him to Death, by visiting the abode of Yama - the deity of death in the Indian pantheon of deities.
Nachiketa arrives, but Yama is not in his abode. Nachiketa as guest goes hungry for three nights, states verse 9 of the first Valli of Katha Upanishad. Yama arrives and is apologetic for this dishonor to the guest, so he offers Nachiketa three wishes. Nachiketa' first wish is that Yama discharge him from the abode of death, back to his family, and that his father be calm, well-disposed, not resentful and same as he was before when he returns.
Yama grants the first wish immediately, states verse 1. For his second wish, Nachiketa prefaces his request with the statement that heaven is a place where there is no fear, no anxiety, no old age, no hunger, no thirst, no sorrow. Yama responds by detailing the fire ritual, including how the bricks should be arranged, and how the fire represents the building of the world.
Nachiketa remembers what Yama tells him, oneness of god essay, repeats the ritual, a feat which pleases Yama, and he declares that this fire ritual will thereafter be called the "Nachiketa fires". Nachiketa then asks for his third wish, asking Yama in verse 1. Does he continue to exist in another form? or not? Yama states that even gods doubt and are uncertain about that question, and urges Nachiketa to pick another wish. Yama offers him all sorts of worldly wealth and pleasures instead, but Nachiketa says human life is short, asks Yama to keep the worldly wealth and pleasures to himself, oneness of god essay, declares that pompous wealth, lust and pleasures are fleeting and vain, then oneness of god essay on knowing the nature of Atman Soul and sticks to his question, "what happens after death?
Yama begins his teaching by distinguishing between preya प्रेय, oneness of god essay, प्रिय, dear, pleasant[31] and shreya श्रेय, good, beneficial excellence. Different is the good and different is the dear, they both, having different aims, fetter you men; He, who chooses for himself the good, comes to wellbeing, he, who chooses the dear, loses the goal.
The good and the dear approach the man, oneness of god essay, The wise man, pondering over both, distinguishes them; The wise one chooses the good over the dear, The fool, acquisitive and craving, chooses the dear. The verses 1. Knowledge requires effort, and often not comprehended by man even when he reads it or hears it or by internal argument.
A similar discussion and distinction between the pleasant and the beneficial is found in ancient Greek philosophy, such as in Phaedrus by Plato.
Katha Upanishad, in verses 1. This is one of the earliest mentions of Yoga in ancient Sanskrit literature, in the context of Self-development and meditation. तं दुर्दर्शं गूढमनुप्रविष्टं गुहाहितं गह्वरेष्ठं पुराणम् । अध्यात्म योगा धिगमेन देवं मत्वा धीरो हर्षशोकौ जहाति ॥ १२ ॥. He the Atmandifficult to be seen, full of mystery, the Ancient, primaeval one, concealed deep within, He who, by yoga means of meditation on his self, comprehends Atman within him as God, He leaves joy and sorrow far behind.
In verses 1. This is achievable through realization of Atman- Brahmanasserts Katha Upanishad, and this essence is reminded in the Vedas through the word Om ॐAumstate verses 1. Yama is the spokesman in the second Valli of the Katha Upanishad. He asserts that man must not fear anyone or anything not even death as the true essence of man Atman is neither born nor dies; he is eternal, he is Brahman. These passages have been widely studied, and inspired Emerson among others: [8] [43].
The seer Atman, Self is not born, nor does he die, He does not originate from anybody, nor does he become anybody, Eternal, ancient one, he remains eternal, he is not killed, even though the body is killed. If the killer thinks that he kills, if the killed thinks that he is killed, they do not understand; for this one does not kill, nor is that one killed.
The Self Atmansmaller than small, greater than great, is hidden in the heart of each creature, Free from avarice, free from grief, peaceful and content, he sees the supreme glory of Atman. In final verses of the second Valli, the Katha Upanishad asserts that Atman-knowledge, or Self-realization, is not attained by instruction, not arguments nor reasoning from scriptures. It oneness of god essay comprehended by oneself through meditation and introspection.
It is not attained by those who do not abstain from misconduct, not those who are restless nor composed, not those whose mind is not calm and tranquil, but only those who live oneness of god essay, are composed, tranquil, internally peaceful, search within and examine their own nature. The third Valli of Katha Upanishad presents the parable of the chariotoneness of god essay, to highlight how Atman, body, oneness of god essay, mind, senses oneness of god essay empirical reality relate to a human being.
Know that the Atman is the rider in the chariot, and the body is the chariot, Know that the Buddhi intelligence, ability to reason is the charioteer, and Manas mind is the reins.
The senses are called the horses, the objects of the senses are their paths, Formed out of the union of the Atman, the senses and the mind, him they call the "enjoyer". The Katha Upanishad asserts that one who does not use his powers of reasoning, whose senses are unruly and mind unbridled, his life drifts in chaos and confusion, his existence entangled in samsara.
Those who use their intelligence, have their senses calm and oneness of god essay reason, they live a life of bliss and liberation, which is the highest place of Vishnu. This metaphorical parable of chariot is found in multiple ancient Indian texts, and is called the Ratha Kalpana. A similar simile is found in ancient Greek literature, oneness of god essay as the ParmenidesXenophon 's prologue of Prodikos, oneness of god essay, and in the Platonic dialogue Phaedrus.
The Katha Upanishad, in verses 1. It asserts that Artha objects, means of life are above Indriya sensesthat Manas mind is above Artha in this hierarchy, above the Manas is Buddhi intellect, his ability to reasonabove the Buddhi is Atman his Soul, great Self.
The Soul is hidden in all beings, asserts the Katha Oneness of god essay it does not show itself, but its awareness is felt by seers with agrya sukshma subtle, more self-evident conscious, keen thinkers. In verse 1, oneness of god essay. Man should, asserts Katha Upanishad, holistically unify his tempered oneness of god essay and mind with his intellect, all these with his Atman Soul, great Selfand unify his "great Self" with the Oneness of god essay of the rest, the tranquility of Oneness with the Avyaktam and "cosmic soul".
उत्तिष्ठत जाग्रत प्राप्य वरान्निबोधत । क्षुरस्य धारा निशिता दुरत्यया दुर्गं पथस्तत्कवयो वदन्ति ॥ १४ ॥ [55]. Rise, awake! Having obtained these boons, understand them! Like the Razor's sharp edge is difficult to traverse, The path to one's Self is difficult. Paul Deussen states that verses 1.
The fourth Valli starts by asserting that inner knowledge is that of unity, eternal calmness and spiritual Oneness, while the external knowledge is that of plurality, perishable "running around" and sensory objects. For definition, it deploys an epistemic combination of "positive assertions" as well as oneness of god essay by elimination", the latter repeated with, [59].
किमत्र परिशिष्यते । एतद्वै तत् ॥ ४ ॥ [60]. Atman, asserts Katha Upanishad, is the subject of Self-knowledge, the bearer of spiritual reality, that which is all-pervading, inside every being, oneness of god essay, which unifies all human beings as well as all creatures, the concealed, eternal, immortal, pure bliss.
It exists and active when man is in awake-state, oneness of god essay, it exists and active when man is in dream-state, oneness of god essay. To know Atman, look inward and introspect; to know objects, look outward and examine, states Katha Upanishad. Everything that changes is not Atman, that which was, is, will be and never changes is Atman. Soul is the lord of the past, the lord of the now, and the lord of the future.
Anyone who runs after sensory-impressions, gets lost among them just like water flows randomly after rainfall on mountains, state verses 2. There is no plurality and separateness between the essence Atman of I and others, between the essence of nature and spirit, asserts Katha Upanishad in verses 2. This position contrasts with one of the fundamental premises of the dualistic schools of Hinduism. Ramanuja doesn't and offers a theistic dualism based interpretation instead.
Katha Upanishad's fifth Valli is an eschatological treatise.
ONENESS OF GOD- One Creator, One God, One Name- Oneness Doctrine Series
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Oct 01, · The term ‘pantheism’ is a modern one, possibly first appearing in the writing of the Irish freethinker John Toland () and constructed from the Greek roots pan (all) and theos (God). But if not the name, the ideas themselves are very ancient, and any survey of the history of philosophy will uncover numerous pantheist or pantheistically inclined thinkers; although it should also be noted Reading Hassan Blasim's God 99 is an immersive experience of grief and exaltation, anger and disgust, writes Marcia Lynx Qualey. We join the Iraqi narrator as he sits around in seedy Finnish bars and plays slot machines; as he meets refugees and listens to their stories; as he exchanges letters with a dying friend; and as he crosses a kaleidoscopic series of borders Many smart, reflective scientifically literate people obviously still do believe in god. Thankfully (or unthankfully, depending on your perspective) religious belief is not merely the province of anti-scientific, anti-modern fundamentalists who take every word, comma and period in some sacred text -- like the Bible or the Koran -- to be the sole and authoritative truth about just about everything
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