Hinduism: What Really Happenned in India (PDF) - Oration

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Hinduism: What Really Happened in India – M. M. Ninan 207 Ishwara is both Good and Evil. For others Ishwara is always good. Good and evil are mere illusions (Maya) to this way of thinking, the created universe itself being Maya. The universe (pervaded by God) is analyzable into the subjective experiences called soul and objective experiences called matter; these two constitute man and the creation. Matter with its name and form, themselves have no reality of their own. On this basis, Advaita explains that God, man and creation are aspects of one Absolute Reality. Life and its experiences are only a game played (Leela) by God. A basic problem with this approach is that it gives us no reason to escape from the experience. In fact trying to escape will be in direct violation of the intentions of God. Imagining that suffering is only an illusion does not make it any less pleasant for anyone. Vishishtadvaita explains that the three entities, i.e, God, man and universe are one integral whole and that, man is but an aspect of God. But we see the world. Advaita says it is only a change in name and form of Brahman - 'Vivarta'. It is only a superficial appearance while there is no change in reality. What seems to be a'snake' is really only a rope. We can understand that only when a light is lit. One Brahman appears as many (Pratibimbas) reflections as Reflected Realities ('Pratibhasika Satya'). Sometimes the diversity of Jivas are explained as conditioned Brahman or limitations of Brahman for period just as there are waters in the pools and lakes and rivers. This is 'Avacheda Vada'. But what are this reflecting media and the limiting walls? Are they also Brahman? If they are, then it produces the inhomogenity and the variation, the essence of guna. Form and substance cannot be identical in essence. They belong to two categories. Thus pure monism is a self destructing philosophy. It has the beauty of the Unified Field Theory. But unification can work only when the unified monad itself is complicated, not otherwise. It must be capable of
Hinduism: What Really Happened in India – M. M. Ninan 208 transformation providing many distinguishable dimensions and variables. What then is the means of Mukthi? Hindusim arbitrarity define the purpose of life in terms of human perspective. However all forms agree that the ultimate purpose is Tatva Darsana (realization of essence) and not Tatva Jnana (intellectual conception of truth). This realization is said to put an end to all sorrows and leads to abiding inner peace and joy and bliss eternally without break. How do we attain this mukthi? Karma, whether good or bad, has a binding effect. This will result in series of incarnations. Punarapi Jananam Punarapi Maranam (birth again and death again). Bhakti is devotion and love towards a chosen deity. It brings viveka (understanding) and vichara (Intellect), but does not remove the ignorance. In fact it adds to the ignorance by giving the impression that I am different from Iswara. Ajnana leads to bondage and Jnana alone leads to liberation. While Bahkthi and Karma prepares the mind to recive the Jnana, they themselves do not lead to mukthi. Once we accept the monistic oneness, Jnana is the only way (marga). All other ways leads to further bondage and further illusions (mythya) http://www.arrowweb.com/goofee/void/thetruth.htm
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THE STORY OF INDIAN THOMAS CHURCHES
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Hinduism: What Really Happened in I
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