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No add-ons or extensions required, just login and start chatting! Access to private conversations with other members. We hope to see you as a part of our community soon! Beauty Discussion in ' Philosophy ' started by Nous , Nov 12, Top Posters. Nous Well-Known Member. I'm with Plato et al. Actually, even though Plato is considered the primary champion, the metaphysics of beauty was a standard topic among Western philosophers at least until about the 18th century.

In several respects, my views are closer to those of later proponents than to Plato's--I always thought Diotima gave Socrates bum advice about the progression toward ultimate beauty beginning with erotic desire for the human body. Humans are not the most beautiful animal, far from it. Try zebras, peacocks, mandarinfish, red tree frogs, for starters. Philosophers have defined beauty in various ways getting better at it over the millennia , but one constant has been reference to elements or expressions of mathematics.

The relationship between mathematics and beauty continues to be elucidated by serious thinkers.

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Bailey and Jonathan M. Borwein, and in the Wikipedia article on Mathematical Beauty. As made clear in his James Scott Prize lecture , Paul Dirac considered beauty an essential attribute of the mathematics of physics. Mathematicians Sir Roger Penrose and Michael Atiyah are among other contemporary scholars who espouse beauty in mathematics; in his Stanislaw Ulam lecture.

Professor David Percy explains the beauty of Euler's Identity. Must see. Professor Vicky Neale demonstrates two examples of beauty in mathematical problem-solving. In the arts, 'beauty' can be accounted for, at least in part, by well-understood harmonies, distributions of colors or other factors. The axioms and basic theorems of set theory--especially as the foundational theory of mathematics, and especially as applicable to countable and uncountable infinite sets--seem to me to border on perfection.

To border on perfection definitely counts as beautiful. But I do not wish to restrict the concept or discussion of beauty here to mathematics--even though ultimately there may not be a real distinction: as Pythagoras revealed, the beautiful musical relationships of the octave, fifth and fourth are beautiful mathematical relationships. The conch therefore is known as shankha after Shankaasua. The conch blown by the Lord is called Paanchajanya. He carries it at all times in one of His four hands.

It represents dharma or righteousness that is one of the four goals purushaarthas of life. The sound of the conch is thus also the victory call of good over evil. Another well-known purpose of blowing the conch and the instruments, known traditionally to produce auspicious sounds is to drown or mask negative comments or noises that may disturb or upset the atmosphere or the minds of worshippers.

Ancient India lived in her villages. Each village was presided over by a primary temple and several small ones. During the aarati performed after all-important poojas and on sacred occasions, the conch used to be blown. Since villages were generally small, the sound of the conch would be heard all over the village.


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People who could not make it to the temple were reminded to stop whatever they were doing, at least for a few seconds, and mentally bow to the Lord. The conch sound served to briefly elevate people's minds to a prayerful attitude even in the middle of their busy daily routine. The conch is placed at the altar in temples and homes next to the Lord as a symbol of Naada Brahma Truth , the Vedas, Om, dharma, victory and auspiciousness.

It is often used to offer devotees thirtha sanctified water to raise their minds to the highest Truth. It is worshipped with the following verse. Twam puraa saagarot pannaha Vishnunaa vidhrutahakare Devaischa poojitha sarvahi Panchjanya namostu te. Salutations to Panchajanya the conch born of the ocean Held in the hand of Lord Vishnu and worshipped by all devaas.

Shaanti, meaning "peace", is a natural state of being. Disturbances are created either by others or us.

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For example, peace already exists in a place until someone makes noise. Therefore, peace underlies all our agitations. When agitations end, peace is naturally experienced since it was already there. Where there is peace, there is happiness. However, peace within or without seems very hard to attain because it is covered by our own agitations. A rare few manage to remain peaceful within even in the midst of external agitation and troubles. To invoke peace, we chant prayers. By chanting prayers, troubles end and peace is experienced internally, irrespective of the external disturbances.

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All such prayers end by chanting shaanti thrice. It is believed that trivaram satyam - that which is said thrice comes true. For emphasizing a point we repeat a thing thrice. In the court of law also, one who takes the witness stands says, "I shall speak the truth, the whole truth and nothing but the truth". We chant shaanti thrice to emphasise our intense desire for peace.

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All obstacles, problems and sorrows originate from three sources. Aadhidaivika : The unseen divine forces over which we have little or no control like earthquakes, floods, volcanic eruptions etc. Aadhibhautika: The known factors around us like accidents, human contacts, pollution, crime etc. Aadhyaatmika : We sincerely pray to the Lord that at least while we undertake special tasks or even in our daily lives, there are no problems or that, problems are minimised from the three sources written about above.

It is chanted aloud the first time, addressing the unseen forces.

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It is chanted softer the second time, directed to our immediate surroundings and those around, and softest the last time as it is addressed to oneself. In India one of the most common offerings in a temple is a coconut. It is also offered on occasions like weddings, festivals, the use of a new vehicle, bridge, house etc.

It is offered in the sacrificial fire whilst performing homa. The coconut is broken and placed before the Lord. It is later distributed as prasaada. The fibre covering of the dried coconut is removed except for a tuft on the top. The marks on the coconut make it look like the head of a human being. The coconut is broken, symbolising the breaking of the ego. The juice within, representing the inner tendencies vaasanas is offered along with the white kernel - the mind, to the Lord. A mind thus purified by the touch of the Lord is used as prasaada a holy gift.

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In the traditional abhishekha ritual done in all temples and many homes, several materials are poured over the deity like milk, curd, honey, tender coconut water, sandal paste, holy ash etc. Each material has a specific significance of bestowing certain benefits on worshippers. Tender coconut water is used in abhisheka rituals since it is believed to bestow spiritual growth on the seeker. The coconut also symbolises selfless service. Every part of the tree -the trunk, leaves, fruit, coir etc. Is used in innumerable ways like thatches, mats, tasty dishes, oil, soap etc.