Review International Brahman Samaj Delhi India In north-west-delhi, delhi, india | Religious Center In North West Delhi
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International Brahman Samaj Delhi India
North-west-delhi,
Delhi,India - 486111
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Detailed description is The history of the Brahman Samaj in India begins with the Vedic religion of early Hinduism, also known as Sanatana Dharma, in ancient India.
The Vedas are the primary source of knowledge for brahmin practices.
All the sampradayas of Brahmans take inspirat Brahman, the One Blissful Reality who is the all-pervasive ground and sustenance of the universe -- the string upon whom all pearls are threaded.
The ``pearls'', individual beings and matter, are inseparable attributes of the Supreme Person, modes of Its existence..
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Brahman is Infinite, not just in physical terms, but in metaphysical and qualitative terms.
Brahman is the absolutely real abode of all consciousness.
He is infinitely auspicious, infinitely blissful, supremely gracious, infinitely merciful, infinitely beautiful -- in fact, infinitely infinite.
The relationship between God and the universe is one of love, as all this is but a conscious emanation from Him.
We are to Him as a child is to a parent, as a friend is to a friend, and as a beloved is to a lover..
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Brahman also stands in relation to the universe and the individual souls as the Self of each, providing the basis for their reality.
As such, Brahman has matter and individual souls as His body, and is therefore the Supreme Being in whom all reality is comprehended.
All that we see is but a spilling from the plenitude of His glorious, all-pervasive essence.
Narayana -- He in whom all beings rest and He is in all beings as antaryami..
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1.Passages which declare difference of nature between the world, the self and Brahman.
Here the world is the non-sentient matter (acit) which is the object of experience, the self is the experiencing conscious subject (cit), and Brahman, the absolute ruling principle.7 These may be named analytical texts..
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2.Passages which teach that Brahman is the inner self of all entities which constitute his body.
For instance, “He who dwells in the earth and within the earth, whom the earth does not know, whose body the earth is, and who rules the earth within, he is thy Self, the ruler within, the immortal” etc.
(Br.
III, vii, 3–23).
These are called ghataka-srutis or mediating texts..
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3.Passages which proclaim the unity of Brahman with the world in its causal as well as effected aspect.
The famous text, ‘That thou art, O Svetaketu’ (Cha.
VI 2–8) comes under this category.
These may be termed as synthetic passages.
Sri Ramanuja lays down that the interpretation of the various passages must be such that they are not made to contradict each other, and not a single passage should be so interpreted as to be divested of its primary significance.8.
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The first group of texts distinguishes Brahman from the world and the individual selves.
In a way it emphasizes the transcendent character of Brahman.
The second group of texts declares Brahman to be the inner self of all entities.
Neither the individual self nor the world can exist by itself.
They are inseparably connected with Brahman as his body, and thus are controlled by him.
These texts teach duality in so far as distinction is made between body and self, and unity in so far as the self, the substantive element, predominates over and controls the body, its attribute.
The last group of texts aim at proclaiming the non-dual character of Brahman who alone constitutes the ultimate Reality.
The self and the world, though distinct from each other and real, have a different value.
They only exist as a mode or attribute of Brahman.
They are comprehended in the reality of Brahman.
They exist because Brahman exists..
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On this principle of interpretation, Sri Ramanuja recognizes that the passages declaring distinction between Brahman, the world and the self, and those affirming Brahman to be the same in the causal as well as effected aspects, do not in any way contradict the mediating passages which declare that the individual selves and the world form the body of Brahman, and they in their causal state do not admit the distinction of names and forms while in the effected state they possess distinct character..
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The notion of unity may be illustrated by the example, “A purple robe.” Here purpleness is quite different from robe.
The latter is a substance while the former is an attribute.
This integral and essential relation is not found in the case of a man wearing a wrist-watch.
If the former relation is inseparable (apṛthaksiddhi), the latter is separable and external.
A word signifying attribute does not stop after denoting the usual meaning, but extends till it reaches the substantive.
This is the true significance of an attribute.
The individual selves and the world constitute the body of Brahman who is their inner self.
Brahman is the integral principle without whom neither the self nor the world can exist.
Hence all names finally denote him.
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For any kind and assistance , it is better to contact them directly during their business hours.
Premises has a wide parking area and need to avail special permissions for parking.
Pets inside the premises are not allowed and require additional permission.
Cashless payments are available and extra charges for the credit cards are levid.
They are listed in many of the food delivery networks for home delivery with appropriate charges.
They accept cards , cash and other modes of payments
Tips are not actually encouraged but customers are willing to offer any benefit as needed.
There you can find the answers of the questions asked by some of our users about this property.
This business employs inviduals that are dedicated towards their respective roles and put in a lot of effort to achieve the common vision and goals.
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