Sunday, January 26, 2020

The Concept Of Atman In The Upanishads Religion Essay

The Concept Of Atman In The Upanishads Religion Essay Upanishads are regarded as the beginning of philosophy of Indian. Indubitably, Upanishads have some of the earliest detailed discussion concerning topics of philosophy like the nature of existence and the self. Disagreements have emerged on whether or not the Upanishads themselves really constitute philosophy as well as about what is their status within the later Indian philosophical tradition. This study looks at the main ideas presented by the texts and some of their most important influences on successive philosophical developments in India. The analysis part of this study briefly reflects on the whether the Upanishads are pre-philosophical basis or are simply the philosophy for subsequent traditions (Vess 45). The research indicates that no any other book exist in the entire world that is as soul-stirring, inspiring as well as breathtaking as the Upanishad. The Upanishads philosophical teachings have been the source of comfort for many people in the West and in the East. The human understanding has not succeeded in imagining anything that is sublime and noble in the worlds history than the Upanishads teachings. The Upanishads has the Vedas essence and are the ultimate and the source of philosophy of the Vedanta. Philosophical, original, sublime and lofty thoughts come up from all verses. They have the direct religious revelations and experiences of sages. They are the highest divine knowledge and products of the main wisdom thus they rouse the peoples hearts and motivate them always. The Upanishadic grandeur and glory cannot be sufficiently described in mere words as these words are finite and the language used to describe them is flawed. Solace and peace of mankind that prevail in the whole world has been contributed by the Upanishads. They are exceedingly soul-stirring and elevating. Millions of contenders have drawn motivation and direction from these Upanishads. They form part of the Vedas and are fortunes of incalculable worth. Apart from being rich in deep philosophical thought, they have great intrinsic value. Their beautiful language brings out the immense meaning hidden in the verses and passages. The Upanishads offer a vivid depiction of the Atman nature and the supreme soul in different ways and explain suitable techniques that assist in attaining the everlasting Brahman which is the utmost Purusha. It is long since they were first offered to the universe. Yet up to now, they are stll surprisingly charming and sweet. Their freshness is unique. Their aroma is penetrating and it makes more difficult for some people to live nowadays without studying them on daily basis. It is alleged that Schopenhauer who is a famous philosopher from the West, constantly had the Upanishads book and had a habit performing his commitments from its pages prior to going to bed. This philosopher said that there is no any other study that is as valuable and inspiring as the Upanishads. The Upanishads are considered to have undeniably exercised and still carries on in exercising a significant influence on the Indian religion and philosophy. They give a view of realism that certainly satisfies mans philosophic, scientific together with the religious aspirations. The self (atman) is among the most broadly discussed topics during both the late and early Upanishads. During the earliest appearances in text, atman was utilized as a reflexive pronoun the same way self term is used in English. However, this word changed its meaning, occasionally referring to ultimate reality, a life-force, consciousness, material body and even implying something like a soul during the time of early Upanishads and that of late Brahmanas. While atman does not contain a single consistent meaning among all of its appearances in text, there exists a considerable reliability as to atman meaning in accordance to any teacher in particular. In fact, it is conceivably more fruitful to regard as the Upanishads more collected works of teachings from dissimilar teachers than to deem them as integrated texts. Different Upanishads do not only have detectably diversified philosophical agendas but also it is implied that these teachers compete on who owns the best self teaching (Ve ss 45). These teachers frequently pits against each other to secure patronage, enlist students along with winning public competitions in debating. One of the main famous self teachings appears in the Upanishads Chandogya as the Uddalaka Arugis instruction to Svetaketu who is his son. Uddalaka starts by elucidating that one can be familiar with the universal of a material stuff from a specific object that is made from that substance. That is by means of knowing anything made from clay, someone will know clay; through means of knowing an ornament made from copper, an individual will get to know copper; through means of knowing a nail cutter made from iron, one will come to know iron. Uddalaka makes use of these exemplars to give explanations that material things are not made from nothing, but describes creation as a transformation process of a creative being (sat) that emerges into the diversity that describes our experiences of everyday. The explanation of Uddalaka concerning creation is presupposed to have swayed the theory of satkaryavada. This is the theory that was accepted by the Yoga, Samkhya and Vedanta darsanas that says that the effect subsists within the cause. Soon after Uddalakas instruction to Svetaketu, he made a sequence of inferences from a number of comparisons that have empirically observable accepted phenomena to give explanation on self as a non-material essence that is present in every living being. First, he made use of nectar as an example. He described that bees collect nectar from dissimilar sources, but as this nectar is gathered together, it turns out to be a single unit. Equally, water that is evidently seen flowing from rivers that are different joins together when they arrive at the ocean. These examples are utilized to show that the self will one day finally merge into the new being (sat). Svetaketu is asked by Uddalaka to carry out two experiments. With the first experiment, Uddalaka gives him instruction to make a cut to a banyan fruit to get the seed in the fruit. His son realized that he could observe nothing within the seed. Uddalaka makes a comparison to the fine seed essence that was not visible to self. The seco nd one involves Svetaketu getting instructions to put a little salt in some water. Svetaketu could not see salt in water when he returned the next day. Only to realize that salt had evenly distributed in water when he tasted it. Uddalaka made a conclusion that, similar to salt in dissolved in water, the self is not directly discernable, but seeps into the whole body. Uddalaka gets attention to Svetaketu following these natural phenomenal descriptions giving emphasis that the self functions the same way in a single individual as it does in every living being. He continues to say that the fine essence in that case was what the self was in the whole world. The most outstanding teacher in the Brhadaranyaka Upanishad, Yajnavalkya, further describes atman in view of consciousness as compared to a life force. Yajnavalkya engages Uddalaka (who was his former teacher and his senior associate) into a debate. He makes it clear that the self is an inward controller which is present in every cognizing and sensing, but it is distinct. He continues to say that it is seer which not seen, the thinker which is not thought about, the hearer which is not heard and the knower which is not known. The explanation that Yajnavalkya gave was that everyone discerns the self existence via self actions and what it does, but not through their senses. He points out that the self, which is considered as consciousness, is not regarded as a consciousness object. Even Yajnavalkya questions his wife Maitreyi in the Brhadaranyaka about the means through which a person really know himself and with what means does one really knows the whole world. On a number of occasion s, Yajnavalkya pays attention to the constraints of language when trying to describe atman. He suggests that since the self is not an object of knowledge, it has no capability of having attributes and as a result it can only be illustrated using propositions that are negative. Yajnavalkya also says to King Janaka that that self (atman), a person can merely say not, not. The self is ungraspable because it can not be clutched. The self is indestructible because it can not be obliterated. Self is unbound because it is trembling and it cannot be damaged. Prajapati is seen in Upanishad as a different prominent self teacher. Like Yajnavalkya, Prajapati views the self in lines of consciousness. He personally portrays atman as an agent which is responsible for cognizing and sensing. On the other hand, regardless of some similarities between him and Yajnavalkya in atman teaching, Prajapati rejects some of his points. The teaching of Prajapati is given in terms of his philosophy to Indra who is considered a god that takes place throughout a number of episodes in a period of over a century. Prajapatis first teaching delineated self as a material body that drives Indra away hoping that he had learnt the true atman teaching. Just before returning to other gods, Indra recognizes that these teachings are untrue, and goes back to Prajapati to be taught more. This trend goes on for a number of times before Prajapati in the end presenting atman as the one that is always aware as his ultimate and true teaching. Some of the teachings which Prajapati gives as incomplete or false are atman description in context of dreamless sleep. Yajnavalkya described this self teaching as the uppermost goal and the main bliss in his teaching to King Janaka. Possibly the most renowned self teachings in the brahman and atman identification was conveyed by Sandilya in the Upanishad of Chandogya. Comparable to the word atman, brahman has numerous different but related implications in the Vedic literature. The ancient word usages are closely related to the influence of speech. According to Brahman, it meant a truthful speech or dominant statement. Brahman still retains this correlation with speech in the Upanishads and eventually comes to refer to this reality too. Sandilya starts his teaching by saying that brahman refers to the whole world. He further gives an explanation of what takes place to the public during death period as in line with their resolve in this humankind. Sandilya describes atman in different ways and equates him with Brahman. He says that self (atman) that is within his heart was brahman. On his disappearance from this world, he would enter into it. As a consequence, if a person recognizes brahman as the whole world and that the self as brahman, then that person turns into the whole world during death. Even though the teaching of Sandilya about atman and brahman is frequently regarded as the central Upanishads doctrine, it is vital to keep in mind that this does not make the only characterization of ultimate of reality or the self. Whereas some teachers like Yajnavalkya, also associate atman with brahman, teachers like Uddalaka Aruni, do not create such assumption. In fact, Uddalaka, whose famous phrase tat tvam asi is usually a statement of the brahman and atman identity by Sankara, he by no means uses the expression of the Brahman. Even in his teaching to Svetaketu who is his son and on some of his numerous Upanishads appearances (Deussen 33). Furthermore, it is habitually unclear, even in the teaching of Sandilya, whether or not relating atman to brahman denote to the complete self identity and ultimate reality or if atman is believed to be a quality or aspect of brahman. These types of debates regarding the way to interpret the Upanishads teachings have persistent all through t he philosophical tradition of India and are principally Vedenta darsanas characteristic. Besides, while the majority of brahmans teachings make assumptions that the universe came from one undifferentiated theoretical cosmic principle, several passages explains creation from a materialist viewpoint, relating the world as rising from an original natural element like air or water. For example, the Brhadaranyaka Upanishad has a teaching accredited to the Kauravyayanis son that portrays brahman as being equivalent to space ( Easwaran and Nagler 18). The Brhadaranyaka Upanishads section comprises of a passage that describes the world as starting from water. Correspondingly, Raikva in the Chandogya Upanishad draws the worlds beginnings to microcosmic breath and cosmic sphere wind. Despite the distinctions among various conceptions of teachers of atman about the self, there exist various general tendencies. The majority of the Upanishads philosophers believe that atman resides within the body only when it is still alive. They assume that atman is responsible for keeping the body alive, and it does not perish when the entire body dies, instead it finds a residence in another persons body. Yajnavalkya gives details that when a caterpillar reaches the end of a grass blade when it takes one more step, it collects itself together. In the same way the self (atman), after throwing down the body along with having drove out ignorance, to take another step, it collects itself together (Hume 7). These portrayals of atman have been a catalyst for selfhood of Buddhist conceptions in the early hours of Upanishads. The Buddhists overtly rejected all notions of an unchanging and inseparable Self without introducing the phrase no-self (anatman in Sanskrit; anatta in Pali) to illustrate the deficiency in any fixed soul, but also to clarify karmic connection from one generation to the next in context of five skandhas. Five skandhas is a theory upholding that what the thinkers of Upanishads mistake as a cohesive self is really composed of five components that are focus to change. Other than the pure influences of philosophical, the Buddhist texts in the early hours utilized numerous metaphors, tropes and mythical scenarios that were Upanishadic characteristic. For instance, the Samannaphala and Ambattha Suttas in the Upanishads, share related structures of narrative among stories. These literary borrowings merged with influences of philosophy designate that the Buddhists in the early days who had changed from families of brahmin recognized the Upanishads much faster. Though the immediate Upanishads influence on the Buddhist tradition took place mainly in the early era. Upanishads knowledge wipes out ignorance which is the Samsara seed. Shad in this context means to destroy or shatter and through getting knowledge of the Upanishads a person is capable of sitting next to Brahman to reach Self-realization. Thats why the name Upanishad that implies Brahman knowledge, leads to Brahman and also facilitates aspirants to achieve Brahman. Two ideas govern the Upanishads teaching: the first one denotes the final emancipation which can be reached only through Ultimate Reality knowledge, or Brahman. The second one involves those who are endowed with the four ways of salvation, Vairagya (dispassion), Viveka, (discrimination), Mumukshutva (yearning for liberation) and Shad-Sampat (the six-fold treasure; etc.), can acquire Brahman. The Upanishads educate the philosophy of utter unity. In accordance with the Upanishads, the mens goal is the recognition of Brahman. Self-realization by itself has the capability of driving out ignorance and presenting immortality, everlasting peace and eternal bliss. Brahman Knowledge can remove all delusion, sorrows and soreness. Vedanta is usually set aside for those people who have unchained themselves from the chains of reserved religion. Upanishads are only meant for the chosen few that are fit and creditable to be given the instructions. Conclusion There study has been identified that no any other book exists in the entire world that is as soul-stirring, inspiring as well as breathtaking as the Upanishad. The Upanishads philosophical teachings have been the source of comfort for many people in the West and the East. Moreover, it is shown that the Upanishads offer a vivid depiction of the Atman nature and the Supreme Soul in different ways and explain suitable techniques that assist in attaining the everlasting Brahman which is the utmost Purusha.

Friday, January 17, 2020

More Technology More Problems

These are some statements that show what the advantages of technology in our lives. Technological change has its advantages and disadvantages. itsolves problems. Modern technology makes life easier more comfortable and more convenient for most people.. However, there are many people who see the advantages of technology. first of all, the products of new technologies like electronic devices are very useful. technology makes the world become smaller. for instance 3G people connected at all times and in all places. ecnology put enjoable materials to our lifes like smart phones; tablets or even mp3 players.. and Companies need to use their competitive advantage in technology. Although the positive influence of technology on our lives is credible but at the same time various drawbacks of technology can not be neglected, technology has so many disadvantages it has created harzards to the health of societies. it damege human relations. for example people dont meet their friends and collater al kins in crowded dining out†¦One disadvantage is that as technology develops, robots a will take over many jobs and people will loose their jobs by contrast. As people loose their jobs, they will have hard time getting money which would make it hard for them to continue to meet living expenses. it will create a large expense to repair them. To sum up even as there are as many advantages ad disadvantages of technology. I personally wish a more advanced world with great technologies. Don’t you think it will be awesome with in 3D to go stores and buy new clothes in our house confortably. I hope these days come within my lifetime.

Thursday, January 9, 2020

Hospital Home For A 647 Bed Acute Care Hospital - 1247 Words

Reading Hospital home to a 647-bed acute care hospital located in West Reading, Pennsylvania, and Reading Health Rehabilitation Hospital, a facility in Spring Township, featuring a 50-bed skilled nursing unit and a 62-bed inpatient rehabilitation unit. They also provide office-based primary and specialty care through Reading Health Physician Network, in-home nursing care through Affilia Home Health, and retirement living through The Highlands at Wyomissing. An extensive network of outpatient services are provided through offices and QuickCare walk-in centers throughout the region.They serve most of Berks County Pennsylvani and West Reading. The Reading Hospital was rated number 24 out of 250 of the best hospitals in Pennsylvania according†¦show more content†¦How does the hospital keep a record of all of its patients? According to Stacy Adam, the medical records manager, Reading Hospital uses an Electronic Medical Record system called EPIC. It is made by EPIC Systems. To ac cess records on the EPIC system, an employee has to be trained on the EPIC system and then they receive their user name and password. There are different access profiles and trainings, but anyone that is going to work there and needs access to the EPIC system needs to be trained first in order for a trainer to reveal the user name and password. (â€Å"Adam, S.†) To the left, is a sample of what it looks like when EPIC is in use. EPIC is a tool for many staff within the hospital from nurses, physicians, administrators, to support services. But, that is not all. According to Adam, some of the administrators use the information but may not have direct access to it, so they rely on others to get them the information that they need through reports and statistics. Some supports services in the hospital, such as Quality Improvement, Care Management, Risk Management, Chaplaincy, and the Business Office, all use the health information in some way. Insurance Companies use the health information to audit and pay for services rendered at the hospital. Attorneys and police also request information from them to conduct a legal investigation. Other health care facilities sometimes need health information to care for a

Wednesday, January 1, 2020

Genetically Modified Organisms - 745 Words

Genetically Modified Organisms In the present day, if people were asked to name a controversial issue related to genetics, genetically modified organisms (GMO’s) would definitely come up most of the time. This topic has been all over the news for the past few years and it has caught people’s attention. Do they benefit society as a whole? Are they a threat to the public’s health? Should scientists even manipulate genes in organisms? A great deal of questions and doubts have arisen regarding GMO’s and people keep debating on whether they are good or bad. Genetically modified organisms can be animals, plants, or microorganisms that have been modified at the genetic level using genetic engineering techniques. Specific genes are inserted in these organisms in order to achieve a certain trait. Although there are many applications for GMO’s such as enhanced growth in animals or the generation of transgenic mice for research purposes, the most common, and controversial, GMO application is crop plants. A variety of crop plants have been modified genetically to increase their yield, decrease the price of some foods, and give them a resistance against some diseases and herbicides. Certain people are in favor of GMO’s because they argue that humanity has always been modifying organisms through animal and plant selective breeding, so it wouldn’t hurt to do this through more specific and advanced engineering techniques. While this might be the case for some people, others opposeShow MoreRelatedGenetically Modified Organisms : An Organism1471 Words   |  6 Pagestoday’s world, genetically modifying organisms is a very common practice in the world of science. 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This is a problem because GMOs have been proven to increase the risk of cancer and can cause other