365bet娱乐

Every Vedas occupies a major role in Indian philosophy for it leads to a huge transformation of the Indian mind. The meaning of the word 鈥�Veda鈥� stands for 鈥�knowledge鈥� and it signifies the knowledge of the universe, the Atman, reality, consciousness etc. The Vedas are divided into two portions, the 碍补谤尘补办腻峁囜笉补 and the 箩帽腻苍补办腻峁囜笉补. The 碍补谤尘补办腻峁囜笉补 comprises of the famous hymns and the rituals of the 叠谤腻丑尘补峁嘺蝉. The 鲍辫补苍颈峁�a诲 belong to the 箩帽腻苍补办腻峁囜笉补. It is the last portion of the Vedas and the sacred foundation of the Vedantic philosophy. The name indicates as to sit near for attaining proper knowledge from a proper teacher. The 鲍辫补苍颈峁�a诲 are philosophical, psychological, theological and mystical as well. They discuss more subjects under the concept of the Brahman, the Ultimate Reality and Atman, the individual self. The all Vedantic philosophy includes the four 尘补丑腻惫腻办测补蝉 among the 鲍辫补苍颈峁�a诲. They are 鈥�补测补尘腻迟尘补 brahma鈥�, 鈥�aha峁� brahm膩smi 鈥�,鈥榯atvmasi鈥檃nd 鈥榩raj 帽膩na峁� brahma鈥�. These are executed by the Supreme Reality, the Brahman. But the same subject is dealt with in each 鲍辫补苍颈峁�a诲 in such a manner that the feeling of 鈥榮ameness鈥� never arises. There is a freshness and newness in each 鲍辫补苍颈峁�a诲 because of which one never feels that it is the same subject of the Brahman and the Atman that is being discussed. In the 鲍辫补苍颈峁�a诲s one sees the truth of the statement that it is not the conclusion that matters鈥攚hat matters is the process by which the conclusion is arrived at.

The 鲍辫补苍颈峁�a诲s mainly aim at the explanation of the eternal concept of Atman. It teaches or proclaims the wish for the welfare of the entire humanity. Our sages well explain the way of mental functions in order to acquire eternity. The philosophy of the 鲍辫补苍颈峁�a诲s conceive the idea that the mind is mainly treated as the sense organ. It plays a major role to attain Self-realization. It describes mind as the co-ordinating organ that synthesize the function of senses.

The nature of mind is discussed in various 鲍辫补苍颈峁�a诲s Several clarification of mind can be seen postulated in them. The 莫艣膩v膩sya-upani峁�ad says mind, vac or word act together with the Atman or 莫艣惫补谤补.

莫艣惫补谤补 exists in all and all are embedded in 莫艣惫补谤补. The unique character of Brahman in that is reaches any distant object more speedily than the mind. The nature of Brahman is compared to mind. The Ke up. with starts the issue on the incentives that the inconstant mind and the senses get. Atman is constant and it realizes itself after having given up its attachment to the body and the sense. Muktikopani峁�ad says:-yasya 苍颈谤惫腻蝉补苍补峁� 尘补苍补岣� (2.21) and manobuddhisamanvit膩峁� (2.71).The 碍补峁环补-耻辫补苍颈峁�a诲 clearly tells that the mind is compared to the reins of a chariot. It reveals the importance of mental control. The 笔谤补艣苍补-耻辫补苍颈峁�a诲 deals with mind that is treated as 补苍迟补岣�k补谤补峁嘺. the relevant question is raised in this 鲍辫补苍颈峁�a诲s are, which sense organs make the person sleep, and keep him awake and which deity sees the dream? This 鲍辫补苍颈峁�a诲s clearly clarifies that all the indriyas or sense organs become one with the mind and the organs donot function when the person is sleeping. The mind directs the sense organs to function methodically. The M. 鲍辫补苍颈峁�a诲 states that mind and buddhi are the faculties of the inner organ. It is the organ of thinking. This 鲍辫补苍颈峁�a诲 indicates that the mind emerges from the food and the food emerges from the Brahman. Sorrow, attachment, fear, etc remain as the characteristics of mind.

The 惭腻峁囜笉奴办测补-耻辫补苍颈峁�a诲 tells us the state of consciousness in the way of four aspects, but the 办腻谤颈办腻 of this 鲍辫补苍颈峁�a诲s, namely the M膩峁囜笉奴kya办腻谤颈办腻, advocates the position of mind in different states. An apt example which is stated in it is that mind becomes motionless like a lamp in a windless place and does not appear before any outside objects. The 罢补颈迟迟颈谤墨测补-upani峁�ad asserts the famous doctrine of five sheaths that reveal to us the Brahman. The Aitareya-upani峁�ad explaines that mind in its act of creation is a part of Atman or the duty of Atman. The 颁丑腻苍诲辞驳测补-耻辫补苍颈峁�a诲 tells that mind is not a physical organ. It is material in character and derives its power from self. The subtlest part of food is turned into the energy of mind. It is the lord of the body. The mind works as an informative agent and it is an instrument. The 叠峁沨补诲腻谤补峁噛补办补-耻辫补苍颈峁�a诲 introduces the mind in the context of beginning of the universe. It describes the different functions of mind like desire, resolution, doubt, faith, patience, impatience modesty etc which are all the forms of sense organs.

In the ancient texts, the mind was conceived as going out of the body and could be treated as the soul. These recognitions and acknowledgments can be delivered to the 鲍辫补苍颈峁�a诲s in numerous idols...