Friday, September 12, 2014


Absolute as prohibitive reality in the Vedas
 (263x297, 21Kb)I have given here is one of the hymns Rigvedy.V another known hymn, "Nasadiya-Sukta" (Rig Veda 10.129.), we are introduced to the Vedic concept of the impersonal Absolute. The reality behind all existence, all life, is the primary primordial reality from which everything happens; this prohibitive reality, as they say in the hymn, can not be described either as non-existent, or as existing (ie It is neither asat, nor Sat). Here we have, perhaps, the first glimpse of indefinable concept of the Absolute, the Parabrahman, which is a reality that underlies all things, but it is beyond description. Hymn begins: "Then there was no what is (sat) nor what is not (ACAT), there was no sky (sky), or Heaven (Heaven), which are higher." Ends this hymn striking the words: "He, from whom came all created things, - whether he did it or not - the highest prophet in the highest heaven - He really knows (everything about everything) - and maybe even he does not knows? " 
With regard to the relationship between the understanding of ultimate reality as a divine being and the uncertainty of the Absolute it must be said that in the description of reality as a person mentions its transcendental aspect, which defies description within the objects of experience, and thus is indeterminate (and untold ). Consequently, personal and impersonal conception of God as the two aspects of the same reality. Although many of the important elements of Vedanta and can be found, so in the Rig Veda, they are expressed in a rather vague there poetic form. The method by which the wise men coming to this view, is not mentioned, as well as not given and arguments to justify them. The true philosophy must be based on clear thinking and convincing argument. 
The Vedas no philosophy is - knowledge. The first attempt of successive philosophical reasoning is found in the Upanishads, where it is clearly mapped out and considered the most important problems of "I" (ie, the individual self-consciousness), God and the world. But even here the philosophical method of producing output on the basis of exact reasoning appears (activated) only partially. Some of the Upanishads, written in verse, contain, like the Rig Veda, inspirational sayings, aphorisms on the philosophical issues. Such philosophical sayings are also found in other Upanishads, written in prose. Few Upanishads can find an approximation to the philosophical method of presentation, when in the dialogues, by questions and answers, attempts to lead, step by step, a skeptical disciple to a certain conclusion. But, despite the lack of exact forms of reasoning, the Upanishads delightfully charming and attractive. This is because they combine the hill ideas, the depth of penetration, the magical appeal of all that is virtuous and sublime in man, and the irresistible force with which they defend their ideas - as if they are generated by the direct contemplation of truth. Schopenhauer, on which the Upanishads have made ​​a very strong impression, said that "Throughout the world, there is no doctrine so beneficial and so elevate the soul, how the teachings of the Upanishads." He called them the consolation of his life and even his death. We still have to meet with this: the Upanishads, if you are not tired and do not get lost in the maze of the transcendence of the wise, waiting for us.

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