Posts Tagged ‘Kal’
Thursday, July 1st, 2010
Shad Darshan – Concluding comments:
Nota Bene I
Philosophy is a vision or explanation of the Truth. In the modern times of materialism, industrialism, capitalism, greedism, and superficialism several questions do arise apart from the philosophical views discussed above. The most important and commonly asked question in present time is: Does God exist, or rather, still exist compared to older time of innocence and less materialism? Do we have proof of His existence? If He exists, then why something bad happens to someone who firmly believes in Him compared to the non-believer? If He exists then where does He truly reside? Does He have control over us or do we have gained control over Him, by scientific power, monitory power, political power, or may be by trick? If He has control over us then is He going to keep the control with Him forever even after the great advances of science, such as, cloning, stem-cell research, and creation of living cell in the laboratories? Should we worry about that or about Him? And lastly, do we really have earned that right to ask these questions, especially the last one?
Let’s try to answer these non-philosophical questions of reality about the Reality?
God’s reality
Whether God is real and true, there is one God or many rivals of Him or only someone’s God exists and else’s God doesn’t, all of these questions are truly up to Him to answer or look out. Let’s ask ourselves before asking such questions, are we really ready to take care of His issues? Isn’t He all-capable to respond by Himself? Isn’t it our greatest illusion that we are taking care of His business when we are not even fully capable of taking care of ourselves, our own business, when we are constantly asking for His help or others’ help in our day to day life. So, rather asking just for the sake of asking let us be real and true to ourselves which would be more fruitful and beneficial to us in the path of spirituality.
God’s existence
The true and faithful answer for God’s existence would be that “God exists and still exists.” For someone He may be in the form of the motivating force, vital force, or energy but He does exist. The cosmos is not bare or unattended without the presence of the Supreme Divine Authority. It is definitely controlled and intricate right from the biomolecular or microscopic level to the cosmic level. The highly intricate design of the cell at molecular level and of atom at subatomic level does require a designer and to operate that machinery for the definite purpose does require the intelligence. If anything happens in the universe we do have reason or material explanation to believe it on the name of the natural laws of science. But the universe itself is the phenomenal happening how can we explain its reason? Without the higher or supreme intelligence or authority (not just the force) the existence of everything would not have been possible.
A big question disturbing everybody, “Why something bad happens to me or only me?”
We all believe that, we are all comparatively good people, we may be more or less religious but are, for sure, spiritual or may be believers of God. Then, why something bad happens to us or only us? To understand that, let’s first understand the difference between the understanding of materialists and theists about the phenomenon of happening. Materialistic people understand that if anything happens to us, good or bad, is due to a chance. Spiritual or theist people understand that if anything happens to us, good or bad, is due to God’s will or destiny. God always wants to do good to us. God never does anything bad to anybody. It is never His intention. It means that, whatever bad happens to us must be because of some reason other than God. So, everything cannot be placed on God’s will only. There must be part of our role too. For that, Hinduism has proposed the role of Karma in deciding our own destiny – the importance of good actions and bad actions to make or create our own destiny or fate. Otherwise there wouldn’t be importance of good doings and bad doings. Yet, everything cannot be placed on Karma too? What about if someone is good, does good karma but put oneself in bad place at bad time or reaches at right place at right time? What about if someone is good and one’s intention is good too, but, does something bad unintentionally or unknowingly? So, other than actions (karma or kriyā), there must be some role of other factors too, such as, place (desh), time (kāl), company or association with (sang), command (mantra), bad books or bad media (shāstras), initiation or membership to organization or group (dikshā), and emulation or contemplation of the role model or the chief upon whom one trusts and ponder (dhyān). Now, the question arises that suppose if a good or Godly person, by mistake, knowingly or unknowingly, or circumstantially, has committed any bad action, should such action be pardonable or not? Even the President has an authority to pardon death sentence, then why not God be authorized to do so. For this reason, theists have again placed God’s will at the top. The Supreme Being is the final authority and not the karma or any other influencing factors.
God’s residence
The question is where does He reside in the cosmos or on the earth apart from His abode? Rather someone would ask that where do we keep Him? Let us ask that to ourselves. Do we keep Him on our head, within our thoughts, on our tongue only, within our heart, within our conscience or just in our pocket or pocketbook? Truly speaking God resides in our heart, mind and soul. We are looking for God in the sky but we cannot see Him there. We are looking for God on the earth but we cannot believe Him in the human form. If He would come in non-human form or some alien form would we be ready to believe Him? No, we would be rather scared. So, how can we know Him? God is right in front of us but we are not ready to believe Him. God is in our heart, mind, and soul but we never try to look inside in ourselves. God is not far away from us. Even His abode is not far away from us. It is not up above in the sky nor is it down in the center of the earth. It is right within us, not even an atom’s distance away from us. We need those kinds of spiritual eyes or vision to see it.
Proof of His existence
If we have kept Him present forever and uninterrupted in our conscience then the solid proof of His existence is right there. Then probably the question of His existence wouldn’t even arise in our minds. Our actions will speak for our proof of God. We will get the answers to the above and all of the questions arising in our mind about God. God is right there, not outside but within, in our inner self – in our conscience. If He is not there, then where else He could be? He would just be in the books of philosophies in the libraries or in the classrooms for study.
God’s control
If God is the Supreme Being, then we do not have to wory for losing His control over to the science. If He is the Creator, then He, for sure, knows about the Destruction or Dissolution, and even for the Recreation of the worlds! He must have planned or, if not, then He must have the capability to do that. Otherwise He wouldn’t be at that Supreme position. He has smartly given finite lifespan or lifetime to every living and non-living things in His creation. He has made everything dependent upon Him. He must have kept that key with Him. Rather than God controlling us, we are taking control over ourselves, over our fellow brothers and sisters, over their wealth, their property, their land, and their freedom in the name of God and in the name of religion – some might have done in the past and some may doing now. And, if we do not stop this now, then somebody else will be doing in the future. Among these where is God’s control? Who is the real controller – God or us?
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Posted in Hinduism - Philosophies, Nota Bene I | Comments Closed
Tuesday, June 29th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Moksha
Atyantik Kalyān or Moksha Part II
Dharma, Gnan, Vairagya, and Bhakti coupled with Mahātmya (the knowledge of the greatness and the glory of God) are considered as the pillars of Sanatana Dharma, Ekantik Dharma, or Bhagwat Dharma and have to be achieved to their perfection to transcendent maya and to attain God’s abode. The devotee of God who achieves them to their perfection is called the ekantik bhakta. Such an ekantik bhakta is superior to all other devotees, is dear to God, and is known as the Gnani (knowledgeable) in Bhagwad Gita. “Teshām gnānee nitya-yukta eka-bhaktir-vishishyate | Priyo hi gnāneeno’tyartham-aham sa cha mama priyaha ||” (Bhagwad Gita; 7. 17) Meaning, “Of those, the one with the gnān is the best because he is always engaged in me and is devoted to me alone. I am exceedingly dear to a person with gnān, and he is dear to me.” “Udārāhā sarva evaite gnānee tvātamaiva me matam |”(Bhagwad Gita; 7. 18) Meaning, “They are all indeed noble, but I consider the one with gnān to be my very soul (ātmā).”
Just as Brahm and Parabrahm are two distinct entities, the soul (jiv or atma) and Brahm are two distinct ontological entities. So, no one can be Brahm. Soul can only achieve the highest achievable enlightened state, be like Brahm, and then humbly serve God, but it cannot be Brahm. This is because both the soul and Brahm are two distinct ontological entities. Therefore, leveling with Brahm is the highest desired state. Absolutely no one can be like God. No one can level oneself with Parabrahm (God). Even after achieving the highest level God is always realized and experienced transcendental and most blissful. As one transcends further and further, the Supreme Being seems to be greater and greater, giving the feeling of more and more joy and pleasure that is indescribable. The joy and pleasure of that bliss is like reaching the higher and higher tips of the tallest mountain or going higher and higher, farther and farther deep into the space and observing the universe with our own eyes.
Just as God is free from kāl (time or aging), karma (deeds), and māyā (worldly attachments or ignorance), after death the devotee of God also becomes free from kāl (time or aging), karma (deeds), and māyā (worldly attachments or ignorance) and forever resides in the humble service of God in His abode.
According to the Swaminarayan philosophy, only after realizing Brahm, that is, after becoming “brahmrup” jiv gets true eligibility to worship Parabrahm (God). “Brahm vidāpnoti param” (Taittiriya Upanishad: 2. Brahmvalli Adhyay, 1. Pratham Anuvāk, Shlok-1). It means that, “the one who knows Brahm (Akshar) attains Parabrahm (Purushottam).” One who doesn’t worship Purushottam by becoming “brahmrup” cannot be said to have attained the final or ultimate liberation. “Brahm bhutaha prasannātmā na shochati na kānkshati | Samaha sarveshu bhuteshu mad bhaktim labhate parām ||” (Bhagwad Gita: 18.54) Meaning, “One who has become brahmanized (brahmrup) remains joyful, grieves nothing, desires nothing, and behaves equally with all beings deserves to offer me one’s supreme devotion or bhakti.” Only those devotees who are free of worldly desires are dear to God.
There are and there will be many spiritual souls who have or will attain the highest spiritually enlightenment state known as brahmrup, kaivalya, nirvana, etc. As long as they believe in a single higher authority to guide them it is fine. But if they do not believe in any higher or supreme authority or believe themselves as God or the Supreme, then there will be either no God or there will be many Gods but without any Supreme Being. It is like an institution either without any head or with many heads but no presiding or judging figure to control them. The said institution may last longer and be well organize for sometime but not for many billion years – the age of universe.
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Posted in Hinduism - Philosophies, Moksha - Part II, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Monday, June 21st, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Brahm
Brahm, Akshar, or Aksharbrahm: Part III
Two aspects of Brahm The scriptures also describe two aspects of Brahm, namely, sagun and nirgun. The sagun and nirgun aspects of Brahm are the special divine powers or potentials of the original form of Brahm. The original eternal form of Brahm is the manifest visible human form of Brahm. The distinction of sagun and nirgun applies only to Akshar, Brahm, or Aksharbrahm. Purushottam is beyond and transcendental to both of them.
Sagun aspect or form of Brahm is extremely large, vaster than the vastest objects combined in the creation. Compared to the vastness of Brahm, infinite number of brahmands (universes) appears to be like dots or mere atoms (anu) compared to each of his pore or a hair follicle (roma). It is not that those brahmands shrunk in their sizes but because of the extreme vastness of Brahm that multiple brahmands appear to be extremely small.
Nirgun aspect or form of Brahm is extremely subtle, subtler than even subtlest object in the creation. It is subtler than even an atom, subtler than even an ordinary space, because it is cause of them. In his nirgun form, Brahm is pure (shuddha), bright (prakāsheyukta), non-associating (asangi), and non-attaching, non-sticky, or non-interacting (nirlepa) with maya and its effects. These are nirgun qualities of Brahm.
Two forms of Brahm
The scriptures have also described two swarups of Aksharbrahm. Swarups are divine forms of onself. These two forms are: Impersonal and Personal. Swarups are like two physical states or forms of the same entity that differs in several of his properties, like different physical states of matter or different physical forms of carbon. But the ontological element (tattva) of both these forms is the same confusing the philosophers. This is the reason why nirākārvādi philosophers (believers of formless or impersonal Brahm) differ from the sākārvādi philosophers (believers of personal Brahm or God). Both forms have been described in the scriptures, but philosophers and their followers couldn’t believe both opposite and contradictory characteristics in the same entity so they gave them preferential treatment and propone one particular form. Shri Swaminarayan (1781-1830) could easily grasp that reality explained to the world.
Having these two contradictory forms of one entity is rather difficult to understand and perceive meaningfully and intellectually. It is like the wave-particle duality of matter, the most puzzling phenomenon in the universe, in which a particle behaves like a wave and wave behaves like a particle. But, it is the widely accepted and proved fact, which can be explained by the quantum mechanics fathered by Werner Karl Heisenberg (1901-1976) by first publishing his theory of uncertainty in 1927.
The same thing is true about Brahm. Shri Swaminarayan explains that, Brahm is nirakar in the sense that it has no māyik trigunātmik ākār or form; instead it has divine Sachchidanand form. Brahm is never described in the scripture as an abstract entity. Brahm is sakar in the sense that he is like a person or personality but in divine sense. Brahm is not like a person having mayik or worldly characteristics, such as, gender difference, aging, external signs of maturity, internal signs of organ systems, personality characteristics, traits, temperaments, behavioral patterns, mood changes, etc.
Brahm serves Parabrahm Purushottam – the Supreme Being, in a two-fold manner.
In his impersonal (amurta) form, he is like the light (prakāshrup) – limitless, and formless (nirākār). Impersonal form is known as ekarasa (homogenous), chaitanya (consciousness), and chidakash (divine-space as against ordinary space). In this form, he is also known as divya (divine) tejomaya (light-like), and Brahm-mahol (abode), and serves God by being God’s supreme divine abode that supports or sustains countless brahmands, akshar-muktas (liberated souls), and Parabrahm (God).
In his personified (murta) form, Aksharbrahm always remains at the service of Parabrahm (God) as His humble servant and never goes away from His eyesight or vision even for a fraction of a second.
Though Purushottam (God) is present everywhere (omnipresent) in His creation, by His inner guiding (antaryāmi), inspiring (prerak), and controlling (niyantā) power, as much as He is present in His Aksharbrahm, He is not present in Prakruti-Purush, Pradhan-Purush, Mahattattva, Virat Narayan, Brahmā, Marichi-like Prajāpati, Kashyap-like Prajāpati, and devatas like Indra, as well as, in Human Beings, animals, birds, insects, plants, and others, respectively. This is known as tāratamya presence of God in His creation.
Purushottam is the cause of Aksharbrahm and Aksharbrahm is the cause of creation. From tiny portion of space (ansh or amsha) of Aksharbrahm Mahapurush is born, which initiates and activates Mahamaya to create countless pairs of Pradhān and Purush. From each pair of Pradhan and Purush, a Virat-Purush (the essence of brahmand), Mahattattva (primordial matter of brahmand), and the whole brahmand (universe) is created. The whole creation is described in detail in Purans and other scriptures of Hinduism.
This Brahmdham or Akshardham, as the abode of Purushottam, is transcendental and beyond even the space-time. The space-time curvature stops there or folds over itself, so that the time (kāl) or the multidimensional and multidirectional space (desh) doesn’t reach there. Universe is limited by the space-time, so that, the nature (maya), and even deeds or actions (karma) doesn’t reach there. Only the souls (jiv or ātmā) free from their three kinds of worldly bodies reach their after becoming brahm-like (brahmrup). Without developing, cultivating, or attaining Brahm-bhāv, (Brahmanization), that is, without becoming brahm-like (brahmrup) even souls cannot reach there and by developing Brahm-bhav even without dying soul enjoys the same bliss and happiness of Brahm and Parabrahm on this very Earth.
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Posted in Brahm - Part III, Hinduism - Philosophies, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Monday, May 24th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Dvaitadvaita philosophy
Dvaitadvait philosophy of Nimbarkacharya:
Dvaitadvait philosophy is given by Nimbarkacharya (exact date not available). The philosophy believes in the existence of both the duality (Dvaita) and non-duality (Advaita) at the same time, also known as the duality in unity or Dualistic Monism. This is because both the advait and davit characteristics of Brahm are described in Vedas and Upanishads. Nimbarkacharya’s philosophy is a unified approach of Shankaracharya’s Advait understanding of Brahm and Ramanujacharya’s Dvait understanding of Parabrahm (God). Just as Ramanujacharya’s philosophy, Nimbarkacharya’s philosophy also believes in three distinct realities, namely, chit (soul), achit (universe), and Ishwar (God or Parabrahm). Chit means chaitanya, life force, or jiv. Achit means jad or non-living things or the Nature (Prakruti). “Aprakritam prakrit roopakancha, kāla tadachetanam matam | Māyā pradhān ādipadapravachyam, shuklabhibhedashcha sameapi tatra ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 3) Meaning, “Aprakrit, is believed as chit (alive, sentient, and unobservable) form, and Prakrit (universe and its work), Kāl (time), etc. are believed as without awareness or achit (not alive, insentient, and observable) form which are manifestations of Maya, Pradhān, etc. because of the difference in the three qualities (Sattvik, Rajas, and Tamas).” Ishwar (Parabrahm) means Godhead of the universe. “Svābhavatoapasto samasta dosham shesha kalyān gunaikarāshim | Vyohanginam brahm param varenyam, dhyāyem krishnam kamalekshanam harim ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 4) Meaning, “The one who is intrinsically or inherently the ocean of good qualities (kalyānkāri gunas), who is not tainted with any flaws of Maya (Prakruti), and who has held or bore the four divine (nirgun) forms (Vyuhas) upon Himself; who is Lotus eyed (means personal or sākār) and who is desirable or worthy of worshiping, that Parabrahm Shri Hari upon whom we meditate.” In Nimbarkacharya’s philosophy the Supreme Godhead Vishnu is worshiped as Narayan, Mādhav, Gopal, or Krishna. Nimbarkacharya worshiped Shaligram (Shaligrama) as the murti (object of worship) of Vishnu. It is known as Sarveshwar Bhagwan. Shankaracharya worshiped Shivling (Shivalinga) as the murti (object of worship) of Shiv or Shankar. It is known as Maheshwar. Thus, Murti Puja (idol or object worshiping) was there in Hinduism since its very early period. In Shankaracharya’s philosophy Brahm is considered nirakar (without mayik or worldly form) whereas in Ramanujacharya’s and others philosophies God is considered sakar (with divine personified form) and personified. Both forms are described in Vedas, Upanishads, and other Hindu scriptures.
According to this philosophy, chit and achit, both, are different (Dvait or Bhed) than Ishwar in capabilities and attributes or characteristics, but are not different or separate, (Advait or Abhed) from Ishwar in existence; meaning, jiv and nature, both are identical (not completely but partially) with Ishwar. Jiv and Prakruti, both, are Brahmātmaka, meaning, Brahm-like or “Brahm-maya.” “Sarvamhi vigyanamyatoyatharthakam, Shruti-Smrutibhyo nikhilasya vastunaha | Brahmātmakatvaditi vedavinmatam, triroopata apishrutisutra sadhita ||” (Vedant Dash-Shloki by Nimbarkacharya: Shlok: 7) Meaning, “Achit-chit everything is the form of Brahm as stated by Shruti and Smruti shastras. Since they have become Brahmatmaka or Brahm is their essence, they are also reality as stated by Vedas. The three forms or the trio of jiv (bhoktā), prakruti or nature (bhogya), and Ishwar or Hari (niyantra) are realities as stated or confirmed by Shruti shastras.”
Chit and Achit, both, cannot be absolutely identical with Ishwar because Prakruti (Nature) and jiv are not perfect (purna) whereas God is perfect (paripurna). They are also not unrelated or totally different and separated from Ishwar otherwise Ishwar cannot be controller of them. They have to be related in any way. Chit and achit both cannot have separate independent existence from Ishwar’s existence. Chit and Achit both are characteristically distinct realities from Ishwar’s reality. Their union with God makes them similar entity though their characteristics make them separate or individual entities. The difference between the chit and achit realities and Ishwar reality is that, Ishwar has independent existence, whereas, chit and achit have, though separate but dependent, existence on Ishwar. They call this unique kind of characteristic “swatantra and partantra sattābhav.” The separate existence of chit and achit shows their “swatantra sattabhav,” at the same time their dependency on Ishwar for their separate existence shows their “partantra sattabhav.” Ishwar or Brahm is the controller (niyantra or niyantā). His capabilities are unlimited, whereas, the capabilities and the characteristics or attributes of the chit and achit things are different and limited. Chit is the enjoyer (bhokta) and achit is the object (bhogya) of enjoyment. The Dvaitadvait understanding is subtle but a little complicated in understanding. This kind of complex understanding is also known as natural difference-indifference or “swābhāvik bhedābhed.” In simple terms, we can say that the two realities, namely, chit and achit, are separate or distinct but dependent on higher independent reality known as Ishwar. This kind of bhedabhed relationship can be analogized to the relationships or the association of a small country and a large country. Analogize that the small country is Achit, its Governor is its Chit, and the President of the large country is Ishwar. The small country shows “swatantra sattabhav” or sovereignty and independence by having its own Government and at the same time shows “partantra sattabhav” or submission and dependence by having its relationship with the Government and the President of the large country which is the controller of both the countries.
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Thursday, May 6th, 2010
Shad Darshan – Nyaya and Vaisheshika:
General
The other two philosophical systems of Hinduism, namely, Nyay (Nyaya) and Vaisheshik (Vaisheshika) are more or less scientific systems developed to understand God and His Creation simply because we cannot fully test or reproduce both of them in our laboratory systems. To understand all that we see, observe, feel, think, and experience with our five senses and four antahkarans (mind) the Vedic Hindu thinkers or philosophers had developed theses two alternative systems in ancient times. Nyay is a system of logic or rules whereas Vaisheshik is system of cosmology or particles (Kan or Kana), though the evolution of universe from Prakruti is elaborately discussed in Sankhya Shashtras. Historians of science have shown unawareness about the contribution of Hindu scriptures in the fields of logic, physics, mathematics, philosophy, language, sociology, psychology, cosmology, etc. or in science in general.
Nyaya:
Nyaya or the system of logic was developed by rishi Gautam. According to Nyaya, obtaining the valid knowledge through logic helps to attain liberation. Nyaya philosophy describes 16 systems or points of understanding, called “Padārtha,” to extract “basic meanings” of any entity. These are: 1. Pramāna (evidences), 2. Prameya (theorem or analysis), 3. Samshaya (doubt or questioning), 4. Prayojana (aim, goal, or purpose), 5. Drashtānta (examples), 6. Siddhānta (conclusion or abstract), 7. Avayava (subdivisions, part, or sections), 8. Tarka (logic or hypothetical reasoning), 9. Nirnaya (descision, final verdict, or settlement), 10. Vāda (doctrine, principle, or arguments), 11. Jalpa (debate, hot discussion), 12. Vitanda (quibble or caviling), 13. Hetavābhāsa (gross purpose), 14. Chhala (fallacy or tricking), 15. Jāti (kind or descent), and 16. Nigrahasthāna (point of defeat). All 16 padarthas are further explored. For example, Nyaya school describes four types of reasoning or evidences (pramāna): A. Evidences in favor of validity of the knowledge are: direct perception (pratyaksh pramana), inference or guess work (anumāna pramana), comparative evidence (upamāna pramana), and verbal or testimonial evidence (shabda pramana). B. Evidences in favor of invalidity of the knowledge are: memory (smruti), doubt (samshaya), errors, variability, or vicissitudes (viparyāya), and hypothetical reasoning (tarka). All kinds of the evidences are further explored. For example: direct perception. It can also be of two kinds: laukika or sādhārana (ordinary or sensory), and alaukika or asādhārana (extra ordinary or extra sensory). Both are further explored. For example, ordinary perceptions can be divided into six categories, namely, auditory, tactile, visual, gustatory, olfactory, and mental. Extra ordinary perceptions are further divided into three varieties: sāmanya-lakshana (common sense or intuition), gnān-lakshana (calculated or knowledge based from the previous experience), and yogaja (ESP). Perceptions are also divided into: savikalpa (relative) and nirvikalpa (absolute).
This is just to have its idea. Voluminous information can be found from the Nyaya texts.
Vaisheshika:
Vaisheshik system was developed by rishi Kanād, from whose name the particles got the name “Kan” or “Kana.” His teaching was that liberation can only be achieved or attained by thoroughly understanding the nature and our existence. Vaisheshika accepts the cosmology or the evolution of the Nature or Universe. Prakruti is considered to be the cause of cosmic evolution. Prakruti has three constituent qualities (guna), namely, sattva, rajas, and tamas in equilibrium. That is why it is also known as “trigunātmikā.” According to Vaisheshika, all objects in nature (Prakruti) are made of tiniest, indivisible, invisible, indestructible, and eternal particles that are neither created nor destroyed (meaning they were there at the beginning of the creation and they will be there at the end of dissolution) and are called “paramānu.” They are like elementary particles of modern physics. Paramanus make anu. Two paramanu make one dvyanuka. Two, three, four, and more dvyanuka make one tryanuka, chaturanuka, and so on. These anu possess continuous vibratory motion which can be regarded as the spin or wave function. These paramanus are distinct from the soul. Each atomic substances has individual (vishesha) characteristics which distinguishes them from other non-atomic substances (dravyas), such as time (kāl), three dimensional space (dig, dishā) (directions or dimensions), soul (ātmā or ātman), and mind (manas). Vaisheshika has definitions for, ākāsh, time, and space. They have no lower constituents, meaning they are elementary. (Vaisheshika Sutra: 2.1.27-31) The qualities of akash are: sound, number, dimension, distinctness (individuality or separateness), conjunction, and disjunction. (Vaisheshika Sutra: 7.1.22) Time marks past, present, and future; succession, lateness and earliness. (Vaisheshika Sutra: 2.2.6) Time marks beginning, persistence, and end. (Vaisheshika Sutra: 2.2.9) Space is the cause of directions and dimensions between two objects. Vaisheshika clearly defines and describes the principle of cause (kāran) and effect (kārya).
Time can flow at different rates for different observers. Time and space are not absolute. Space and time are relative. There exist countless universes with their own Brahmā, Vishnu, and Mahesh. The universal is taken to be timeless and ubiquitous. Whatever can be defines with respect to space and time cannot be a universal. The processes that mark the passage of time on an object would thus be relative. It is only the universals which are true for all time and space are absolute or transcendental. The only such universals are Brahm and Parabrahm. These ideas are elaborated in the Purans, Agama Shashtras, and in the books such as Yoga-Vashishtha.
Substances can be grouped according to their actions or activities, common characteristics, specific characteristics, and their relationships with the cause and effect. According to Vaisheshika, there are six basic categories (padārtha) associated with reality: dravya (substance), guna (quality or characteristic), karma (motion or actions), sāmānya (common or general), vishesha (specific), and samavāya (inherent or comparative).
Dravyas include 9 basic realities, namely, Pruthwi (earth or solid), Jal (water or liquid), Tej (light or fire), Vayu (air or gas), Akash (ether or void), Desh or Dishā (place or the three dimensional space), Kal (time), Mana (mind), and Atma (soul or spirit).
Seventeen kinds of gunas (qualities or characteristics) of objects are originally described. They are: Rupa (appearance or form), Rasa (taste), Gandh (smell), Sparsh (feel or touch), Sankyā (number), Parimāna (dimensions, size, or quantity), Pruthakatva (individuality, separateness, or isolation), Samyoga or sanjog (conjugation), Vibhāga (parts, divisions, or disjunctions), Paratva (remoteness, farness or superiority), Aparatva (nearness or inferiority), Buddhi (intelligence or judgment), Sukha (happiness or pleasure), Dukha (unhappiness or pain), Ichchhā (desire), Dvesha (aversion or animosity), Prayatna (effort – easy or hard).
Karma means action, activity, motion, or work done. It has four features: Akash (in space or in vacuum), Kāl (time), Dik or Dishā (direction), and Atman (inherent – size, magnitude, etc).
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Darshan (Philosophy) XXXIII
Thursday, July 1st, 2010Shad Darshan – Concluding comments:
Nota Bene I
Philosophy is a vision or explanation of the Truth. In the modern times of materialism, industrialism, capitalism, greedism, and superficialism several questions do arise apart from the philosophical views discussed above. The most important and commonly asked question in present time is: Does God exist, or rather, still exist compared to older time of innocence and less materialism? Do we have proof of His existence? If He exists, then why something bad happens to someone who firmly believes in Him compared to the non-believer? If He exists then where does He truly reside? Does He have control over us or do we have gained control over Him, by scientific power, monitory power, political power, or may be by trick? If He has control over us then is He going to keep the control with Him forever even after the great advances of science, such as, cloning, stem-cell research, and creation of living cell in the laboratories? Should we worry about that or about Him? And lastly, do we really have earned that right to ask these questions, especially the last one?
Let’s try to answer these non-philosophical questions of reality about the Reality?
God’s reality
Whether God is real and true, there is one God or many rivals of Him or only someone’s God exists and else’s God doesn’t, all of these questions are truly up to Him to answer or look out. Let’s ask ourselves before asking such questions, are we really ready to take care of His issues? Isn’t He all-capable to respond by Himself? Isn’t it our greatest illusion that we are taking care of His business when we are not even fully capable of taking care of ourselves, our own business, when we are constantly asking for His help or others’ help in our day to day life. So, rather asking just for the sake of asking let us be real and true to ourselves which would be more fruitful and beneficial to us in the path of spirituality.
God’s existence
The true and faithful answer for God’s existence would be that “God exists and still exists.” For someone He may be in the form of the motivating force, vital force, or energy but He does exist. The cosmos is not bare or unattended without the presence of the Supreme Divine Authority. It is definitely controlled and intricate right from the biomolecular or microscopic level to the cosmic level. The highly intricate design of the cell at molecular level and of atom at subatomic level does require a designer and to operate that machinery for the definite purpose does require the intelligence. If anything happens in the universe we do have reason or material explanation to believe it on the name of the natural laws of science. But the universe itself is the phenomenal happening how can we explain its reason? Without the higher or supreme intelligence or authority (not just the force) the existence of everything would not have been possible.
A big question disturbing everybody, “Why something bad happens to me or only me?”
We all believe that, we are all comparatively good people, we may be more or less religious but are, for sure, spiritual or may be believers of God. Then, why something bad happens to us or only us? To understand that, let’s first understand the difference between the understanding of materialists and theists about the phenomenon of happening. Materialistic people understand that if anything happens to us, good or bad, is due to a chance. Spiritual or theist people understand that if anything happens to us, good or bad, is due to God’s will or destiny. God always wants to do good to us. God never does anything bad to anybody. It is never His intention. It means that, whatever bad happens to us must be because of some reason other than God. So, everything cannot be placed on God’s will only. There must be part of our role too. For that, Hinduism has proposed the role of Karma in deciding our own destiny – the importance of good actions and bad actions to make or create our own destiny or fate. Otherwise there wouldn’t be importance of good doings and bad doings. Yet, everything cannot be placed on Karma too? What about if someone is good, does good karma but put oneself in bad place at bad time or reaches at right place at right time? What about if someone is good and one’s intention is good too, but, does something bad unintentionally or unknowingly? So, other than actions (karma or kriyā), there must be some role of other factors too, such as, place (desh), time (kāl), company or association with (sang), command (mantra), bad books or bad media (shāstras), initiation or membership to organization or group (dikshā), and emulation or contemplation of the role model or the chief upon whom one trusts and ponder (dhyān). Now, the question arises that suppose if a good or Godly person, by mistake, knowingly or unknowingly, or circumstantially, has committed any bad action, should such action be pardonable or not? Even the President has an authority to pardon death sentence, then why not God be authorized to do so. For this reason, theists have again placed God’s will at the top. The Supreme Being is the final authority and not the karma or any other influencing factors.
God’s residence
The question is where does He reside in the cosmos or on the earth apart from His abode? Rather someone would ask that where do we keep Him? Let us ask that to ourselves. Do we keep Him on our head, within our thoughts, on our tongue only, within our heart, within our conscience or just in our pocket or pocketbook? Truly speaking God resides in our heart, mind and soul. We are looking for God in the sky but we cannot see Him there. We are looking for God on the earth but we cannot believe Him in the human form. If He would come in non-human form or some alien form would we be ready to believe Him? No, we would be rather scared. So, how can we know Him? God is right in front of us but we are not ready to believe Him. God is in our heart, mind, and soul but we never try to look inside in ourselves. God is not far away from us. Even His abode is not far away from us. It is not up above in the sky nor is it down in the center of the earth. It is right within us, not even an atom’s distance away from us. We need those kinds of spiritual eyes or vision to see it.
Proof of His existence
If we have kept Him present forever and uninterrupted in our conscience then the solid proof of His existence is right there. Then probably the question of His existence wouldn’t even arise in our minds. Our actions will speak for our proof of God. We will get the answers to the above and all of the questions arising in our mind about God. God is right there, not outside but within, in our inner self – in our conscience. If He is not there, then where else He could be? He would just be in the books of philosophies in the libraries or in the classrooms for study.
God’s control
If God is the Supreme Being, then we do not have to wory for losing His control over to the science. If He is the Creator, then He, for sure, knows about the Destruction or Dissolution, and even for the Recreation of the worlds! He must have planned or, if not, then He must have the capability to do that. Otherwise He wouldn’t be at that Supreme position. He has smartly given finite lifespan or lifetime to every living and non-living things in His creation. He has made everything dependent upon Him. He must have kept that key with Him. Rather than God controlling us, we are taking control over ourselves, over our fellow brothers and sisters, over their wealth, their property, their land, and their freedom in the name of God and in the name of religion – some might have done in the past and some may doing now. And, if we do not stop this now, then somebody else will be doing in the future. Among these where is God’s control? Who is the real controller – God or us?
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