The explanation of the relationship between mercury and Atman is not possible according to the teachings of Shota Shotre Ope

Master thesis in the field of non-Abrahamic religions

Abstract

The teachings of Hinduism are clearly expressed in its ancient texts. Opahnishads are among the oldest texts of this religion, which are based on mystical and philosophical foundations. Therefore, the examination of the two important principles of this religion, i.e. mercury and atman, in these texts is due to the fact that in these foundations, the poems of existential unity, epistemology, salvation, understanding and receiving the only truth are carefully observed. Man, this small universe and the manifestation of Brahman on earth consists of two physical and spiritual dimensions.  Atman, the soul that flows in everything, is the true self that will reach Brahman, the supreme truth and the source of all things; While the individual soul, i.e. mercury, is connected to the body. In fact, the existential truth of mercury and Atman is the same, Mercury is like a shadow of Atman, the individual soul, while not different from Atman, is not the same. Due to physical determination, mercury differentiates beings from each other. Finally, with the knowledge of the true self, the soul will leave the body and become one with Brahman. In the present research, it has been discussed that human actions will determine his destiny and will cause the creation of a material body or a body, be it a plant, an animal, or a human being for him. Mercury is limited due to inclusion of different objects and is trapped in the cycle by the same object. Mercury is not different from Atman, but it is Atman that has become mercury due to the characteristics of the body and soul, and when these limitations are removed, mercury will be the same as Atman. style="direction: rtl;">Hindu religion is a complex tradition, which is a mixture of various beliefs, customs and myths that have been created during many centuries, this religion is believed to belong to 1500 years BC. Among its unique features is that it has had a gradual and complex growth and has been influenced by other cultures and has evolved step by step. Of course, at every stage, it has kept all its previous activities and this has caused the external and internal contradictions of this ritual. This variety and transformation can be seen in the texts of this religion. No other religion has texts as extensive as this one.

Hindu texts are very diverse in terms of volume, number, language and subject matter. One of the most important of these texts is the Openeshids. One of the oldest among them is Shutashoutre Ope Nishad[1], which explained the main concepts of this ritual. The main goal of all religions is to understand the truth. This is also seen in the Hindu religion, which is possible only by getting rid of the cycle of birth and death. Liberation is nothing but the union of the soul with the supreme truth. A spirit that flows throughout the world. Shutashoutre considers it to be the same as the supreme truth and mentions that this soul is one with the one who has no second and is omnipotent. He considers the influence of this spirit in the world as oil in milk and emphasizes that everything is from him. If the same soul is tangible and embodied and also has pain and pleasure, it is considered an individual soul and its importance is that the appearance of man is known to it and physical and material things are attached to him. When a person separates it from himself by his own efforts, the general soul will reach the main truth. It is a deep thing that has been occupying the minds of people, especially philosophers, for a long time. The answer to such questions can decipher many unknowns of the world of creation. The followers of Hinduism are not exempted from this rule and are not. Perhaps they can be considered among the first to answer these questions. In order to know their ideas, we have to refer to the texts left by them.

In the Hindu religion, the issue of creation seems ambiguous. In other words, their texts do not have overall coherence in this regard.In general, it can be said that they are the origin of the world from various things, including water, space, unique existence, and ignorance.

The authors of Ragode[2] consider creation from nothingness:

"At that time, there was neither nothingness nor existence, there was no air and sky that is above it, why did it cover and why did it have? Where and under What support? Was it only water? [3]

There are other hymns in Reguda that consider the world to be the result of a sacrifice (Puroshe) [4] and that this sacrifice has thousands of heads, eyes and feet [5]. Ophenishds [7] also sometimes call the origin of creation as gods or primary causes and they believe that each of them plays a role in their place and sometimes these gods have the aspect of causality and partial existence in relation to each other. Edvar India has discussed and also on the basis that the core of the Upanishad texts is in the Vedanta school [9], therefore we will examine the creation as well as man and his existential dimensions from the point of view of this school.

This school does not consider the creation of the world out of nothing and emptiness, but rather considers creation as the appearance of the cause itself, in the form of an effect, that is, the only cause that is real and the effects are illusory manifestations and They are non-existent, or in other words, the effect which is unreal has been added to the cause which is real due to universal ignorance.

Shankara[10] in his commentary on Brahma Sutra[11] says: Brahman[12], which is pure awareness and is free of attributes such as sound, etc., how can it be the cause of the effect which is its opposite and is unconscious and impure and has attributes such as sound etc. Can it be done? [13]

Now it should be observed what motivation causes creation. It is obvious that Brahman did not create the creation of the world for his own personal gain, because he is self-sufficient, and it should not be assumed that Brahman created the world with the intention of serving the creation, because it cannot be assumed that a being with the perfection of Brahman has founded such an unstable and weak creation. The creation and emergence of the world is a kind of artistic taste (reseh) [14], a taste that is based on a kind of fun and idle play, which is Laila [15]. This creation is a kind of artistic activity, an activity that has led to the creation of an artistic masterpiece and has no purpose other than satisfying the sense of beauty.[16]

According to this point of view, Brahman is the active cause in terms of the power of maya[17]. Maya is a concept that is necessary to understand Hindu concepts and thoughts, because from the point of view of some thinkers, Maya is an essential part of creation. Shankara, who is the founder of Advaita Vedanta[18] and non-dual philosophy, considered the world to be Maya, which comes from ignorance (Ovidya)[19], which is the learner of ignorance. He believes that these souls are entities of a single reality and that there is only one great being, which the sages call Brahman, which is manifested in many forms of existence. This great being is an absolute consciousness, it has many natures, which is the self or Atman of beings.

He considers all other relationships as illusory and imaginary.[20] Maya is lexically derived from the root Ma, which is synonymous with me[21] and Matthew[22]. Thinkers such as Boettling[23] and Roth[24] and Munir Williams[25] have expressed different meanings of this word, such as art, wisdom and supernatural and extraordinary power, although these meanings were used in this sense in early language texts. But in Regode, this word has been considered as a synonym or meaning deception, unreal, trick, trick, sorcery and magic. [26]

Brahman creates the world through Maya, and multitudes are manifested through Maya. When Brahman appears in the mind of souls, his light breaks down into colorful lights through maya, and it is maya that creates a large amount of mercury. Basically, maya can be considered as the union of spirit and old matter, so maya behaves like a prism, and it is the cosmic magic that causes the creation of multitudes, and that is why it is considered the generative force by which the creator, Brahman, creates the world. The thinkers of this religion use the example of the charter to explain Brahman.