New Delhi: Industrialist Anil Agarwal on Sunday announced the merger of his two group companies, the oil and gas exploration major Cairn India into the natural resources arm Vedanta Ltd. Cairn shareholders will get one equity and one redeemable preference share of Vedanta.
The transaction is intended to be completed by the first quarter of 2016, the group said.
“The merger of Cairn India and Vedanta Ltd consolidates our position as India’s leading diversified natural resources champion, uniquely positioned to support India’s economic growth,” chairman Agarwal said.
“The independent Directors, at both Vedanta and Cairn India, unanimously recommend the proposed combination. This marks a significant step towards achieving our stated long term vision of a simplified group structure with alignment of interests between all shareholders for the creation of long term sustainable value.”
The group, in a filing with stock exchanges on Sunday, said the strategy remains unchanged to continue focus on delivering attractive growth, sustainable development, long-term value for shareholders and to sustain strong dividend distribution.
“Approximately 752 million of each of equity shares and redeemable preference shares will be issued to the minority shareholders of Cairn India by Vedanta Limited pursuant to the merger,”it said, adding: “No shares will be issued to Vedanta Limited or any of its subsidiaries for their shareholding in Cairn India.”
Vedanta Limited itself was created with the merger of Sesa Goa, Sterlite and Vedanta Aluminium.
Main concepts of Vedanta- the first is human’s real nature is divine and the second concept is that the aim of human life is to realise this divinity
Brahman is designated by Advaitins as saccidananda: as “being” (sat), “consciousness” (cit), and “bliss” (ananda)
Brahman, for Advaita Vedanta, is a name for that fullness of being which is the “tranquillity” of non-dualistic spiritual experience
Vedanta philosophy or Uttara Mimamsa is the orthodox philosophy of Hinduism. It has two main concepts. The first is human’s real nature is divine and the second concept is that the aim of human life is to realise this divinity. Vedanta goes on to assert that beneath this outward changing lies a fundamental reality which is supreme, called Brahman.
The Hindu scriptural tradition is quite remarkable for its size and diversity;not only are there a very large number of works designated as revelation,but the specific content of these works varies greatly. In order to make this vast body of literature more manageable, it was necessary for theologians to summarise and reconcile the many different theological doctrines found in scripture. Within the Hindu tradition, the task developed into a separate field of theological writing, known as Mimamsa, mentioned the Hinduism expert Subhamoy Das in hinduism.about.com.
TheMimamsa tradition developed along the two lines that stand out in varying degrees of conflict and conformity throughout the Hindu tradition, namely the distinction between Karma (or dharma) and jnana or action and knowledge as the means of liberation. From this tradition came two Mimamsa-type works, the Kalpa Sutras, which were concise descriptions of the Brahmanical sacrifices, and the Purva Mimamsa Sutras, which summarised the doctrines and principles behind the sacrificial tradition. Uttara Mimamsa represented a systematisation of jnana Kanda and drew its texts primarily from the Upanisads and Aranyaka portion of the Brahmans.
The hinduism.about.com mentioned, in the age of scepticism and materialism, few people care to know their real Self, which is divine and eternal. But the knowledge of the true Self has always been the principal theme of Vedanta philosophy. Upanishads, which form portions of the Vedic Scriptures, discovered and taught that knowledge of self-lies at the root of all knowledge, whether science, philosophy or religion. Every sincere seeker after knowledge , hence, who aspire intellectual, moral or spiritual development, must first learn to distinguish between spirit and matter, soul and body, and then realise the all-knowing spiritual Self who is the eternal foundation of the universe.
Advaita means oneness. According to the scriptural approach, the Advaitic thinking can be condensed into three concise statements: Brahman is non-dual; the world is a delusion; (Atman) which is immortal is not different from reality (Brahman).
Brahman is designated by Advaitins as saccidananda: as “being” (sat), “consciousness” (cit), and “bliss” (ananda).
Being (sat)- point to the ontological principle of unity, to the oneness not constituted of parts, to the existential sun stratum of all subjects and objects. Brahman is experienced as pure unqualified being. In fact, it alone truly “exists” – which means that manner of being is not comparable to the supposes existence of anything else.
Consciousness(cit) indicates to the principle of awareness which informs being and which is, for the Advaitin, an unchanging witness of our being.Brahman experience is an illuminating experience; it is a state of conscious enlightenment.
Bliss (Ananda) indicates to the principle of value; to the fact that Brahman-experience is ecstatic and nullify all partial value in its incomparable splendour.
Advaita Vedanta distinguishes two aspects or modes of Brahman, nirguna, and saguna. Nirguna Brahman: a Brahman without qualities is just that transcendent interminate state of being about which ultimately nothing can be affirmed. Saguna Brahman: a Brahman with qualities, is Brahman as interpreted and affirmed by the mind from its necessarily limited standpoint.
Overall: Brahman, for Advaita Vedanta, is a name for that fullness of being which is the “tranquillity” of non-dualistic spiritual experience: an experience in which all distinctions between object are shattered and in which all distinctions between subjects objects are shattered and in which remains only pure unqualified “oneness”.