Far too often scholars who study Asian thought focus so exclusively on one tradition that they fall prey to a kind of "Tunnel vision". The fact is that every moment in the history of human thought arises in the context of claims and counter claims about the way it reaily is. Luckily in the context of Indian thought, at least the textured tradition often acts as a reminder that the most creative thinking occurs in response to powerful counter claims. One can hardly imagine an Udayana without a Budhist to attack, or a chandra kritties withouta samkhya. All this is to say that Indian thought is intensely dialogical. It should come as no suprise then that the best system of philosophy has evolved after deep thought enabaling scholars to put forth arguments and counter arguments only to reach an ultimate conclusion. Another aspect of the Indian philosophy is that it has a continuity. the methods and systems followed to preserve it are unique. It being among the oldest philosophical literature available to mankind.
Hinduism is the most tolerant of all religions. Its freedom from dogma makes a forcible appeal and gives the votary the largest scope for self expression. It gives the followers of that faith, not merely to respect all the other religions, it also enables them to admire and assimilate whatever may be good in the other faiths.
Non Violence which is common to all religions has found the highest expression and application in Hinduism.
All though automic in size, the soul spreads the consciousness throughout the body, like the rays coming from the lamp. As the body of God the individual living beings are totally dependent on Him, But he allows them the free will to act as they desire. In fact he creates the facility to enable them to enact their various desires. Thus complete dependence on God does not interfere with the free will of the individual.
M B S Iyengar.1908.
His scientific exposition of the Vedantic doctrine and plan of salvation in conformity with the traditional teachings handed over from the time of sage Bodhayana and his successful reconciliation of apparently conflicting vedic texts of equal authority...
His successful attempt at bringing to prominence the emotional aspect of the Vaishnava faith and thus reviving the popular religion of the venerable Alwars who preceded him, by scientifically propagating the doctrine of love and absolute renounciation according to the needs and frame of mind of the devotee.
Knowledge of truth or Reality is an integral part of Dharma. If not an integral part it is an essential principle without which Dharma cannot remain intact. Hence Dharma is not merely an external practice or show, but it is a sacred code of conduct or performance or accomplishment which is closely linked with the knowledge of truth. Just as food enables the body's growth and development. Knowledge of the truth facilitates the growth and evolution of the mind, intelect and the knowledge of the self. The development of the knowledge of the self to its fullest extent means acquiring knowledge of the fundamental nature of the self, which leads to emancipation of the self. It is only after the emancipation of the self that the Paramatma can be attained.
Hinduism is the most tolerant of all religions. Its freedom from dogma makes a forcible appeal and gives the votary the largest scope for self expression. It gives the followers of that faith, not merely to respect all the other religions, it also enables them to admire and assimilate whatever may be good in the other faiths.
Non Violence which is common to all religions has found the highest expression and application in Hinduism.
All though automic in size, the soul spreads the consciousness throughout the body, like the rays coming from the lamp. As the body of God the individual living beings are totally dependent on Him, But he allows them the free will to act as they desire. In fact he creates the facility to enable them to enact their various desires. Thus complete dependence on God does not interfere with the free will of the individual.
M B S Iyengar.1908.
His scientific exposition of the Vedantic doctrine and plan of salvation in conformity with the traditional teachings handed over from the time of sage Bodhayana and his successful reconciliation of apparently conflicting vedic texts of equal authority...
His successful attempt at bringing to prominence the emotional aspect of the Vaishnava faith and thus reviving the popular religion of the venerable Alwars who preceded him, by scientifically propagating the doctrine of love and absolute renounciation according to the needs and frame of mind of the devotee.
Knowledge of truth or Reality is an integral part of Dharma. If not an integral part it is an essential principle without which Dharma cannot remain intact. Hence Dharma is not merely an external practice or show, but it is a sacred code of conduct or performance or accomplishment which is closely linked with the knowledge of truth. Just as food enables the body's growth and development. Knowledge of the truth facilitates the growth and evolution of the mind, intelect and the knowledge of the self. The development of the knowledge of the self to its fullest extent means acquiring knowledge of the fundamental nature of the self, which leads to emancipation of the self. It is only after the emancipation of the self that the Paramatma can be attained.
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