'The Immortals of Meluha sees Lord Shiva and his intriguing life with a refreshing . The Immortals of Meluha is the first book in the trilogy that chronicles the. Immortals of meluha. Topics Immortals, meluha. Collectionopensource. LanguageEnglish. Immortals of download 5 Original · SHOW ALL. The Immortals of Meluha, the first book of the trilogy, was never meant to be a religious book. It assumes Shiva to have been a real, flesh and blood human being.
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Immortals of meluha. Pages·· MB·8, Downloads. 'The Immortals of Meluha sees Lord Shiva and his intriguing life with a refreshing Page 7 Two. Amish Tripathi asserts the moral right to be identified as the author of this work. This is a work Immortals of Immortals of Meluha - tarush raina. up to The Immortals Of Meluha. Its author Amish, an IIM graduate, created a delightful mix of mythology and history by making Lord Shiva the hero of his trilogy.
But, while it is a mixture of classical mythology, fantasy fiction, popular science, self-help philosophy, and history, the Shiva Trilogy makes a mess out of each and every one of these categories. She is also the one who protects and makes sacrifices for her children devotees. The Vasudeva enlightens Shiva that universe is a manifestation of the illusion of duality. By Shikha Singh. These epics are the rich storehouse of the traditional myths and legends, dealing with the pantheon of Hindu gods, and folktales.
It is said, that just as the Oxygen helps us in breaking down the food particles and thus helping in digestion, it also oxidizes our body cells thereby causing degeneration of the body cells. But, the Somras helps the body to get rid of the extra oxygen and thereby stopping the degeneration of body cells there by helping the body to stay young and look like young even if the actual age of the person is way beyond a hundred years.
In the Vedic period we find mention of two drinks. One is Soma and another is Sura. The two drinks that are quoted in Vedic texts are Soma and Sura. The Rigveda describes soma as a godly concoction, while Sura is described as mainly a human drink.
However, the Yajurveda defines Sura and uplifts it to the status of Soma. The text also gives a clear picture of the use of Somras as the drink of Gods and its scientific procedure of manufacturing. Because of the Somras, there are no oxidants left in the body. Water is the cleanest absorber of the effluents that the Somras generates and excretes as toxins. Meluhans are taught to drink gallons of water.
And everything that can be washed should be washed! The Meluhans bathe at least twice a day. All ablutions are done in specific rooms and underground drains then safely carry the waste out of the city. It requires various ingredients that are not easily available. For example, the Sanjivani trees. The manufacturing procedure also generates a lot of heat.
So we have to use lot of water during the processing to keep the mixture stable. Also, the crushed branches of the Sanjeevani tree have to be churned with the waters of the Saraswati River before processing begins. According to the philosophy promulgated by the school, a man becomes universal by recognition of himself.
No nation can achieve its desired national aims without the help of suitable philosophy. In this regard, the philosophy can urge and inspire a nation towards its national aims as well as brotherhood, universal fraternity.
Once this is accepted then it is very easy to suppose therefore that the ultimate goal of religion is to realize our true nature and inner divinity.
The Scriptures of World religion also describe a life path or spiritual journey which is the means by which this ultimate of attainments is obtained. From the perspective of sadhana, however, the Personality aspect of God is most important. It is not that we give a human shape or characteristic to a god or anything whimsically.
Rather it is the revelation of God Himself. A divine maxim is found in the Srimadbhagavatam S. Following this argument, since we all experience very clearly that all developed living beings have individual personality, it is certainly conceivable that the Supreme source of all must also possess personality. The text [S. B] explains the presence of a God in each and every human being: A man becomes a Mahadev when he fights for good.
He is forged in the heat of battle, when he wages a war to destroy evil. Both accept dharma as the moral law of universe that accounts for these eternal cycles of nature as well as the destiny of human soul in its evolution.
In The Immortals of Meluh, this commonality is rendered through the essence of the universe of Om. Its meaning is further deepened by the Indian philosophical belief that God first created sound and the universe arose from it.
As the most sacred sound, Om is the root of the universe and everything that exists in the universe and it also continues to hold everything together. Amish Tripathi gives a humanistic explanation of the significance of the word: Nandi frowned.
It is considered the premival sound of nature.
The hymn of the universe. It was so holy that for many millennia, most people would not insult it by putting down in written form. With its threefold nature, special shape and unique sound, Om lends itself to a variety of detailed symbolic interpretations. The symbol of AUM consists of three curves curves 1, 2, and 3 , one semicircle curve 4 , and a dot.
The large lower curve 1 symbolizes the waking state jagrat , in this state the consciousness is turned outwards through the gates of the senses. The upper curve 2 denotes the state of deep sleep sushupti or the unconscious state. This is a state where the sleeper desires nothing nor beholds any dream.
The middle curve 3 which lies between deep sleep and the waking state signifies the dream state swapna. The dot signifies the fourth state of consciousness, known in Sanskrit as turiya. In this state the consciousness looks neither outwards nor inwards, nor the two together. It signifies the coming to rest of all differentiated, relative existence.
This utterly quiet, peaceful and blissful state is the ultimate aim of all spiritual activity. This Absolute non-relative state illuminates the other three states.
Finally, the semicircle symbolizes maya and separates the dot from the other three curves. Thus it is the illusion of maya that prevents us from the realization of this highest state of bliss. The semi circle is open at the top, and when ideally drawn does not touch the dot. This means that this highest state is not affected by maya.
Maya only affects the manifested phenomenon. This effect is that of preventing the seeker from reaching his ultimate goal, the realization of the One, all-pervading, unmanifested, absolute principle. In this manner, the form of AUM represents the unmanifested and the manifested, the noumenon and the phenomenon. As the scientists are trying to further research the concept as mentioned in Vedas they are finding them to be very scientific in nature. So many herbs mentioned to be having medicinal properties are now being confirmed to have the same.
Amish through his novel The Immortals of Meluha has also tried to vindicate that Lord Shiva was not an imaginary character from mythology but a person from the history.
He has also taken Vedic concepts from the scripture and presented in this novel in the form of science. Vasudevas in the novels serve as stimulants to Shiva. The rise of self- consciousness in Shiva may be traced in his relation with all the Vasudevas in the two novels.
Shiva meets Sati and falls in love at this place. The first Vasudev of Brahma Temple convinces Shiva that the existence presence of the world is actually constructed around its absence. Light falls on that an object and when it reflects back from that, you see that object What normal sunlight is made of? White light is nothing but the confluence of seven different colours White sunlight falls on that leaf.
What colour it absorbs and what it rejects. Or is it every single colour in the world, except green? To him reason is not the sole source of legitimate. The knowledge of truth cannot be confined to rationalized propositions about beings alone but ought to encompass the knowledge of the Being of beings.
Therefore any one kind of knowledge of beings cannot be privileged over any other. No propositional knowledge is absolute; it is all relative. Vasudeva continues his discussion: There are many realities. Vasudevas are informative, but Shiva is investigative.
He sees things external to him. In an attempt to know them he works on them and shapes them. His interactions with Kali, Ganesh, Parashuram and societies of Meluhans and Swadeepans, in general, enable him to inwardise them.
In his way he gains self-consciousness. These impressions combined with hereditary constitution and social influences develop the psyche of an individual. Following this, the search for absolute truth or singular vision of self and the world seems a fancy idea. Taking this further, the absolute must rest upon the foundation of that which is different from itself. This argument leads to a respect for differences and rejection of Hegelian-like attempt to integrate all ideas.
The ideas thus are integrally related to their polar opposites. The one cannot be treated as superior to the other. He sees the tree of life, whose roots reach into Hell and whose top touches Heaven.
Reconciling or holding together of opposite values is the fundamental property of consciousness. This theme of opposites co-existing in the universe surfaces repeatedly in the conversations of the Vasudevas.
Knowledge proper is obtained by ordering, connecting and synthesizing the Shiva-Vasudeva meetings into some system. The discourses held in these meetings leave readers with the hope to achieve infinite creativity and fulfillment. Shiva evolves through continuous development of consciousness to become a universal human being.
He cognizes and integrates various states of consciousness. Shiva meets the third Vasudeva in Ayodhya at Ram Janambhoomi. Shiva fights a battle against Chandravanshi on being convinced by the Meluhan emperor of their being evil. Later, in adespondent and remorseful mood he ponders over the war and the defeat of Chandravanshis, whom till now he had thought to be evil.
The Vasudeva enlightens Shiva that universe is a manifestation of the illusion of duality.
The dynamics of existence of the masculine and feminine principles is the most fundamental concept in the philosophical discourses on consciousness. The Asuras and the Suryavanshis stand for the masculine.
The Devas and the Chandravanshis speak for the feminine. The names change, but the life forces they embody remain the same. They will always exist. There is no way that either can be destroyed.
Otherwise the universe will implode. She is also the one who protects and makes sacrifices for her children devotees. In the selected texts, before meeting Shiva, Sati has no identity of her own. Her identity, nature and actions are defined and acted out vis-a-vis her father, Daksha. Shiva succeeds in luring her into remarriage and thus into the wider circle of worldly life.
In, Book two, however, it is Sati who introduces Shiva to Kali and thus extends his circle of activity. Kali, who as Naga Queen seemed quite angry and erratic earlier, finally succeeds in bringing Shiva to the wilds of Dandaka Forests. Parashuram, as an strange attractor leads Shiva to Brihaspati in Panchvati.
Ganesh in Hindu mythology is the son of Shiva and Parvati. He is known to remove obstacles from the path of his devotees. In the novel, Ganesh is the Lord of the people. The Lord of the People and the turbulent conditions that create him, draw ordered complex systems into disorder.
The state of non-equilibrium of the system is exposed by Ganesh and this non-equilibrium sets out in turn to reveal hidden potential concealed by equilibrium. In chaos theory, in a system multiple agents interact to generate strange attractors. Complexity approach to chaos believes in a tight relation between chaos and order. This interaction leads one to another in a dynamic process. But in order to realise it, you will have to cross these very same massive mountains [The Secret of the Nagas].
Contrary to modernist Meluhans, Swadeepans as postmodernists consider ongoing flux and continuous change as desirable. Thus, in this age of demythologization, Tripathy firmly establishes a fictionalized mythico-historical account affirming that dwelling in India imbues people with salvific strength. The fictionist seems to hold that human beings have an active intellect but a passive sensibility.
On the other hand, Brahma has intuitive intellect that creates its own matter. Shiva, however, excels other humans in knowing the sensory data as they are in themselves rather than an average man who, entangled in crudities of life, perceives the manifold brought under the form of space and time. Tripathy portrays the world of Meluha, Swadweep et al in Shiva Trilogy as a relative existence. Its existence is dependent on Brahma. Existence and immutability are the parameters of Reality.
Brahma is pure Consciousness. This renders Brahma an epitome of immutability. Indian philosophy believes Brahma to be the only Reality, the absolute existence. Meluhans, in fact, still live in an illusory world of lord Ram as after several mutations the latter has actually ceased to exist.
Ram Rajya had a set of codes which have undergone changes as per convenience of the mighty without the rulers or ruled ever realizing the change. Amish as a free thinker, tries to explain natural phenomena with the help of natural causes. Though scientific in spirit, his work has a strong undercurrent of faith in Indian life and thought. He maintains that man in his pristine existence was glorious but now in this world is in fallen state.
Initially it seems that the author employs mathematical methods of philosophy with a view to obtaining certitude in knowledge. He refuses to believe in preconceived notions. He begins with something vague and indefinite and later on step by step attains clarity and distinctness.
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