Posts Tagged ‘religious’
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
Wednesday, June 30th, 2010
Shad Darshan – Concluding comments:
Conclusion I
All of the above philosophies of Hinduism have one thing in common. They are all derived from and consistent with the triad of authentic Hindu scriptures known as Prasthan Trayi, namely, Upanishads, Bhagwad Gita, and Brahm Sutra. They include the essence of all the ancient Hindu scriptures, namely, Vedas, Upanishads, various sutras, various smrutis, all the Purans, Mahabharat, and Ramayan. Number wise Hindu scriptures are not just a few texts but they are hundreds in numbers, consisting of hundreds of thousands of verses (shloks) and short sentences (sutras), and all of them are in Sanskrit or other vernacular languages derived from Sanskrit. It is difficult to study single-handedly and understand them all individually. This explains why there are many interpretations, explanations, and commentaries just about one single Truth and the five fundamental eternal realities in Hinduism.
The beauty of Hinduism is that it allows complete religious freedom at the same time teaches to develop the utmost tolerance for others’ belief. This is exactly opposite of bullying. Smruti shastras allow devotees to worship their own deity as God or demigod (devata) and to follow their own choice of scriptures according to their own level of understanding and intelligence irrespective of the Ultimate Truth. Yet, at the same time it also teaches to keep in mind that one is allowed to compare anything or anybody with God but one can never compare God with anything else that is lower than the level of God in His whole creation, not even with the transcendental and penultimate reality Brahm – the abode of God. This was the understanding of Madhavacharya when he placed Lakshmi at the little subordinate or subservient level to that of Narayan (God). Hinduism tells the truth to the followers of any deity or any God other than the Supreme Being, Parabrahm Purushottam Narayan, cautioning them, that whosoever follows other than Purushottam Narayan will be led to that particular person’s or deity’s own destination depending on that person’s or deity’s own power and capability but not the final resting place or the ultimate destination of the most powerful Supreme Being. The ultimate destination or the final redemption can only be reached by following the Truth, the true Supreme Being, or by achieving the truly ultimate knowledge. Hinduism tells never to follow blindfolded. It says to use one’s own intelligence and judgment objectively and see the behavior, level, and achievement of the Guru (guidance counselor), his Guru or master, and his students or followers. It also advises to disregard the social or worldly etiquettes, manner, or any other external variables of the true Guru in learning the brahm-gnan. Hinduism helps also by providing all the necessary guidance and guidelines to understand, know, and follow the Truth and at the end leaves the responsibility of taking final decision on the individual. Hinduism never forces anybody in following the religion, it just tells about the Truth. Shad Darshan shows the science of how to know the Truth. No matter whom one follows, no matter which path one follows, and no matter which decision one takes, it always advises never to lose one’s spiritual joy – the bliss of brahmanized state (brahmpanu) or the eternal happiness one gets by having union or close association with Brahm or Brahmanized sant or satpurush.
The Satyam (the truth), Shivam (the greatness), and Sundaram (the beauty) of Hinduism is that leaving aside its religious and philosophical aspects, and keeping one’s own faith or belief in one’s own religion, religious practices, religious philosophy, and the choicest deity of worshiping, one can still study, understand, and practice the universal, natural, and humanitarian aspect of it to bring the mental peace, world peace, and the heaven, paradise, or swarg on the earth.
Tags:abode of God, ancient, aspect, beauty, belief, Bhagwad Gita, blindfolded, bliss, Brahm, Brahm Sutra, brahm-gnan, brahmanized, brahmpanu, bullying, commentaries, Conclusion I, Creation, Darshan, deity, demigod, devata, devotees, Earth, essence, eternal, etiquettes, explanations, external, faith, Final redemption, followers, fundamental, God, Greatness, guidance, guidance counselor, guidelines, Guru, happiness, heaven, Hindu, Hinduism, humanitarian, intelligence, interpretations, joy, judgment, Lakshmi, languages, Madhavacharya, Mahābhārat, manner, master, mental peace, Narayan, natural, objectively, Parabrahm, paradise, penultimate, philosophical, Philosophy, Prasthan Trayi, Purāns, Purushottam, Rāmāyan, realities, religion, religious, religious freedom, religious philosophy, religious practices, Sanskrit, Sant, Satpurush, Satyam, science, Scriptures, Shad Darshan, shastras, Shivam, shloks, smruti, Smrutis, social, spiritual, subordinate, subservient, Sundaram, Supreme Being, sutras, swarg, tolerance, transcendental, Truth, ultimate, universal, Upanishads, variables, Vedānta, Vedas, vernacular, verses, World Peace, worldly, worship
Posted in Conclusion I, Hinduism - Philosophies | Comments Closed
Wednesday, June 30th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Summary
Summary
Swaminarayan philosophy can be summarized as one of the major philosophical trees in the garden of the main stream Hinduism. Its main trunk of Dharma, Gnan, Vairagya, and Bhakti is based on the five fundamental realities (tattvas), namely, Jiv, Ishwar, Maya, Brahm, and Parabrahm. Its religious rituals and observances, such as, observation of tapa, vrata, dāna, yoga, yagna, kriyā-kānd, dharma, dhyān, gyān, vairāgya, pujā, pāth, and bhakti are its branches and leaves. Aksharbrahm is its flower and Parabrahm Purushottam (God) is its actual (sākār) fruit having real existence.
Looking to its features, Swaminarayan philosophy can be summarized as the sum total of the essences of all other philosophies of Hinduism. In it one can always find something good of other philosophies and other religions of the world. One can possibly find from it the answers for many of the ontological and philosophical questions arising in understanding the other philosophies. Not only that, for those who are interested, it also mentions some of the major scientific (physical) aspects of the creation or physical world (cosmos) first given by Hinduism to the mankind, such as, the ideas of multiverse or many universes (anant koti brahmands), the Fifth force (akshar) which pulls or accelerates galaxies away from each other, invisible shields (ashtāvarans) of forces or energies around the universe (brahmand), radiation (sutrātmā) body, Black Hole (avyākrut), White Hole (Chidakash), Worm Hole (Archi Marg), space (ākāsh) in atom, divisions of mind (four types of antahkaran), consciousness (chitt), division of living-beings (udbhij, svedaj, andaj, and jarāyuj), superbugs (antahshatrus and swabhāvas) which are subtler than even viruses and the main cause of the social epidemics, disturbance of the world peace, malfunctioning of the society, loss of mental peace, and physical health of the individual body.
All of the realities that we see or observe in the cosmos could easily fit into one of the above five categories of fundamental ontological elements or tattvas.
The question may arise, why five fundamental elements and not just three? The two new fundamental realities or elements are not new or newly discovered. They were there in the scriptures of Hinduism, but, the scholars did not, somehow, specify or identify them until Shri Swaminarayan came, explained, and identified them.
Now, let’s try to understand their presence, by elimination method, to see what happens if we take them out or eliminated one by one. Jiv (soul) and Maya (matter) or Nature (material world) cannot be eliminated from the religious philosophy. If we eliminate soul tattva then the whole system of salvation and worship falls apart. Who will get salvation and from what? If the category of Ishwar tattva is taken away or removed, then either many Purushas (universal souls of each brahmands) will become many Gods or God will be directly involved in the creation, sustenance, and destruction of each and every brahmand. This will be like the president stepping down to the position of CEO. If the category of Brahm is eliminated, then the souls will have to become God-like instead of Brahm-like or the souls will have to be at the God’s level for salvation and the unparalleled God would be paralleled by many God-like figures. If Parabrahm or God’s category is eliminated, then it would be like removing the head leaving behind rest of the body. The whole creation would be without Godhead. The abode of God (Brahm) would be without his master. So, five fundamental categories of Tattvas seem to be necessary to explain everything that exists in the nature or creation. We can reduce all the realities, whether they may be one, two, three, or five, to finally just one reality – God and can say it the “Spiritual Theory of Everything” (S-TOE), as against the material Theory of Everything (TOE).
This concludes the major philosophies of the Hinduism in a nutshell.
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Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies, Summary | Comments Closed
Monday, June 28th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Moksha
Atyantik Kalyān or Moksha Part I
3. Atyantik Kalyān or Moksha (Final redemption, Liberation, or Salvation) in Swaminarayan philosophy is considered as the liberation or complete detachment of the soul from its causal body (karan sharir) in this very same birth and after the death, to attain spiritually enlightened brahmanized or “brahmrup” state, and to stay in the company of other liberated souls (Akshar-muktas) and Aksharbrahm humbly serving Parabrahm Purushottam Narayan (God) in His abode (Akshardham). A truly brahmrup or brahmanized state always accompany the utmost servitude towards God, realizing His greatness and supremacy. A true brahmrup person is the one who worships Parabrahm (God) in the master-servant manner (swāmi-sevak bhāv). A mere brahmanized state, leveling of oneself with God without showing devotion (bhakti) to Him is not considered as a Moksh. Secondly, just to believe or to show-off to be brahmrup is one thing and to be actually brahmrup is totally different thing. If one believes oneself as brahmrup and stops there and never progresses higher to achieve a brahmrup state, then, one is taking a risk of deviating or skewing from spiritualism by forthcoming hurdles. Mere self-realization or atma-realization (ātmanishthā), known as (ātma-gnān) just provides stabilization of mind in the extreme situations of pain and pleasure, happiness and sorrow, but does not give the guarantee of peace of mind, gratification, and moksh at the time of death. To cultivate Brahmgnān (transcendental knowledge) that Parabrahm Purushottam Narayan (God) is distinct, cause, supporter, and inspirer of Brahm and then to worship Parabrahm in the master-servant manner after uniting one’s soul with the Brahm is the safest (nirvighna) and the best (shreshtha) path towards the transcendental enlightenment (param-pad) and the ultimate liberation (moksh). Only such a brahmanized person knows the true glory and power of the God, as it is, in real sense, others can just describe God as per their own intelligence but cannot enjoy and share enjoyment of the bliss of God. The incomplete realization or the flaw in understanding the nature of God is the worst loss of all losses. By incomplete realization of Brahm and Parabrahm one cannot experience the true bliss of Purushottam Bhagwan (God) and one cannot become an ekantik bhakta (true devotee). Only by profoundly associating with an ekantik bhakta of God one can truly understand the nature of God.
After a long period since Mahabharat, in worshiping the Supreme Being, during Buddha’s and Mahavira’s period ethics and vairagya was dominated, after fall of Maurya Empire and beginning of Pandyan Empire (King Pandyovijaya) or Sunga Empire (2nd century BCE) through the beginning of the common era and during early centuries, dharma and karma-kānd (Vedic rituals) became dominant, in Shankaracharya’s period gnan dominated, and after Ramanujacharya’s period bhakti became dominated. When Shri Swaminarayan came, he reestablished Bhagwat Dharma or Ekantik Dharma by rebalancing all four: Dharma (religious and social vows), Gnan (atma-gnan), Vairagya (worldly dispassion), and Bhakti (devotion or navadhā bhakti) with Mahimā or Mahātmya (true understanding of the glory and greatness of God) in worshiping Purushottam – the Supreme Being. He explained that only by strictly observing Dharma, only by achieving Atma-gnan, only by cultivating Vairagya, or only by doing Bhakti, such as, kirtan bhakti, seva bhakti, dāsya bhakti (servitude), or Navadhā bhakti, one cannot get liberation unless and until one gets rid of one’s svabhāv (habits), prakruti (nature or temperament of a person), dosh (flaws or vices), and vāsanā (infatuation). Only after getting rid of habits, bad temperament, attitude, vices, infatuation, and other flaws, one can be brahmrup or brahm-like and only after becoming brahm-like one can achieve or earn the true and the highest status of worshiping and pleasing God for His bliss.
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Posted in Hinduism - Philosophies, Moksha - Part I, Navya Vishishtadvaita, Shad Darshan – Vedanta philosophies | Comments Closed
Saturday, June 26th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Parabrahm
Parabrahm, Purushottam, or Narayan: Part IV
For the human form of God, there are also two kinds of understandings prevailing: Paroksh bhāv and Pratyaksh bhāv. Paroksh (para + aksha) means beyond our vision or eyesight, when He does not remain in front of our eyes. Paroksh bhav means the feelings created in common people’s mind that God has left this world bared without His protective presence, when God leaves this ordinary human form and goes back to His abode. Some even have feeling that “their God” has come last and no God will come or appear now or afterwards. Pratyaksh (prati + aksha = in front of our eyes) means the feelings created in learned person’s mind that God never leaves this world unattended and He is always present in this world to guide us. Pratyaksh bhav means the feeling of God right in front of our eyes, not even a slightest distance away from our eyes. Paroksh form of God means the form, revelation, or manifestation of God that has previously happened on this earth. Pratyaksh form of God means the present form of God in our own time for our own sake of fulfillment of our wishes, bliss and happiness, and ultimately our liberation. Shri Krishna Bhagwan in Bhagvad Gita says that, “Yadā yadā hi dharmasya glanir bhavati bhārata, abhyutthānam adharmasya tadātmanam shrujāmi aham ||” (Bhagvad Gita: 4.7) Meaning, “Whenever there is a decline in religious practices, O Arjun (the descendent of King Bharat), I by myself manifest in this world and outroot the evil.” God or God-realized sant is always present on this earth to reestablish and revitalize the transcendental religious practices (Sanātan or Ekāntik Dharma) and to liberate the souls (jiv) that are following the said religious practices. The feeling of God present right in front of our eyes is very important in worshiping.
The form of God is very difficult to understand, but we have to trust the words of the scriptures – the words of God Himself. We can say that, God on Earth and God in His abode are like difficult-to-understand yet unhesitatingly accepted wave-particle duality or uncertainty principle of the science. We, as an inexperienced people, have to believe it. In Hinduism, sakar and nirakar forms are described mainly for Brahm only. Whenever nirakar form is described in the scriptures it is in reference to Brahm only. In Hinduism, God is always described as sakar. He is omnipotent or all-powerful. He can take any form whatever He wants, as many as He wants, and as many times as He wants. If He says He will appear and He may not. If He says that He wouldn’t and He may appear. Obviously, we do not have any control over that and we cannot put any limitations over that too. God is independent. He can do whatever He wants. “Hari, chāhe jo kare so hoye,” meaning, whatever God does it happens. Sometimes it looks like we have the control over His form. When God takes the form or avatar, it doesn’t mean He transforms Himself to that form but He “appears” to us in that form. He never changes His original form, nor does He leave His abode. In Hinduism, sakar forms of God (avatars) are described parallel to the evolution of living beings on Earth. Initial avatars are described in animal forms, such as, Matsya (the fish), Kurma (the tortoise), and Varah (the boar). All latest forms or avatars are in human forms to show the similarity or likeness with us, such as, Vaman, Parashuram, Ram, Krishna, and Buddha. If, we had a form different than human, then God also would have taken that different form for our salvation. Thus, the human form of God is most closely related to us. Now, what does sakar mean in Hinduism? Sakar means human like but divine form with all His divinity and without any of the worldly attributes of the body, such as, aging, gender difference, changes of maturity, personality traits, psychological problems, etc. God is never described as nirakar or even as an abstract entity. God has definite but an absolute form.
Though, in spiritual language He is transcendental to us, in worldly language, He is a reality like us, so His messengers or representatives are also like us. His language is like our language. His way of communication is like our way of communication. He can listen to our prayers. He can feel our pain. He can fulfill our wishes. He can accept our services and worship. This is all because He is like human beings, but He is not human being. He is divine being. He is master and we are His servants. He is boss and we are His subordinates. He is king and we are His subjects.
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Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Parabrahm - Part IV, Shad Darshan – Vedanta philosophies | Comments Closed
Friday, June 25th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Parabrahm
Parabrahm, Purushottam, or Narayan: Part III
Avatars of God are incarnations of God. Incarnation does not mean that God leaves His abode and comes on this earth or He divides into many incarnations. Incarnations or avatars mean manifestations of divine God by His full presence into human world for specific missions. They show both the aspects of humanity, externally, and divinity, from the inside. On one side they act as humble servants of God and on other side they show signs of divinity that do not exist in humans. When they appear as humans they act as perfect human beings. In the human form they act as normal human beings trying to hide their divine powers which come out occasionally to show God’s presence in them. In other words avatars are seen as Godly beings that have been sent by God from the spiritual world as an instrument of His divine revelation.
When God is not manifest on this earth, one should seek the refuge of the Sant who is God-realized. Even when such a God-realized Sant is not present at that particular time and place, one should keep faith in God’s murti (mental and physical image) and worship Him with navadhā bhakti while observing one’s religious vows and duties (swadharma). It also grants liberation to the soul.
Shri Swaminarayan says that, “When God is not manifest on this earth; one should seek the refuge of the sant who has the realization of God, because jiv can also attain liberation through him. Even when such a sant is not present, one should keep a firm faith in God’s murti and perform bhakti while observing swadharma (one’s religious vows), because doing so can also grant liberation to the jiv.” (Vachanāmrut: Vartāl 10)
It is said in the scriptures that wherever the manifest form of God resides, that itself is the highest abode of God. A person who has realized God perfectly has nothing left to realize.
There are three most important things to know about God: 1. Greatness: His greatness, His subtleness, His omnipresence, and His cause-effect (kārya-kāran) relationship with His creation. 2. Power: His supremacy or power in respect to the creation, control, and destruction of countless brahmands. 3. Form: God’s form has two aspects: Vyatirek and Anvay. As His vyatirek or distinct form, God is present in divya sākār swarup (divine personified form), surrounded and humbly served by Aksharbrahm and akshar-muktas. At the same time, as an anvay or indistinct form God, because of His inner guiding (antaryāmi), inspiring (prerak) power, and controlling (niyantā) power, is present as a witness (sākshi) within His creation, that is, His abode Brahmdham or Akshardham, ishwars, souls, maya and the effects of maya – the countless brahmands. When the same, extremely powerful, extremely luminous, and extremely great God with extraordinary qualities takes the simple human form, on this earth, with ordinary human qualities for the liberation of the souls, one’s mind boggles or hesitates to believe in Him, especially during His presence on the earth. After hundreds or thousands of years people have no hesitation to believe in Him as God. It is recommended in the scriptures that, both these forms, the one in His abode Akshardham and one in this world, have to be known perfectly.
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Wednesday, June 16th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Jiv
Jiv and its body
1. Jiv or Soul is the essence or life force of the body, which is ontologically different than the elements of the body. The elements of body inherently carries three qualities (tri-gunas) of maya or prakruti, whereas, soul is free of these three qualities, namely, rajas, tamas, and satva, of maya. So, it is known as “asangi”. The body acts as the field (kshetra) for the soul and the soul is body’s fielder (kshetragna). The essence of a jiv or ātmā (soul) is Paramatma (the soul of the souls). Jiv is subtle (sukshma) like an atom (anu). Paramatma is subtler than jiv. Jiv is spiritual, sentient, conscious, or liveliness (chaitanya-rup) in nature, but is finite in capabilities and limited in power, that is restricted to its body only. In contrast, the body is mundane, insentient, or worldly in nature.
Jiv pervades the whole body by its knowledgeability or knowing power (gnan-shakti). It is impenetrable (achhedya), indivisible (abhedya), non-aging (ajar), indestructible (amar), and invisible in characteristics. It is eternal, means, it has no origin (anādi) and permanent (shaswat or sanatana). Souls are many (countless or infinite) in numbers. When a soul becomes brahmrup or brahm-like in qualities, it achieves its full potential. All free (mukta) souls (atma) in the abode of God are identical and have equal potential. In every birth, the soul gets different body in different ways by different parents. In different bodies different souls seems to show different potential and different power. The same soul changes its body many times within the cycle of births and deaths (samsār chakra of lakh chorāsi) among the 8.4 million life forms, until it gets final redemption or liberation. The soul and its body have “the garment and the wearer of that garment” relationship. Person inside (soul) remains the same but garments (bodies) are changed in every birth. The soul and its body also have “the house and its householder” relationship. Householder controls and maintains the house. Once the householder abandons the house, it becomes a haunted house and gets ruined and ultimately becomes “dust unto dust”. In the “Vedastuti” chapter 87 of Dasham Scand of Shrimad Bhagwat Puran it is said that God has created for the soul its body consisting of senses, intelligence, mind, and prāns just to attain liberation. Other usages of the body are minor and just coincidental. Jiv’s body (sharir) is of three kinds: Sthul (gross), Sukshma (subtle), and Kāran (causal), of which the causal body is full of ignorance. It has three states (avasthā): jāgrat (awaken), swapna (dream), and sushupti (deep sleep). The body consists of 24 elements, of which prān, in general, is the topmost (physiological) element. No other philosophies have mentioned about “pran.” Scientists may create fully functioning cell either from the scratch or from the base cell by changing its nucleus with synthetic or semisynthetic nucleus. The functionality of the synthesized cell, test-tube cell, clone cell, or stem cell is because of “pran” which is part of 24 physical and physiological elements, thus, suggesting, the difference between pran and jiv (soul). Jiv then enters the cell and automatically takes the charge according to the system governed by deeds or actions (karma) under the supreme authority or controlling power of God. Souls are divine (divya) and eternal (anadi), and cannot be created, synthesized, or made in the laboratory. In this way, other religious philosophical systems may still be vulnerable to the rigorous testing by science but Hinduism seems to be rather more foolproof religious philosophical system. The soul has to detach from its causal body (Karan sharir) that harbors the basic ignorance (mul-agnān), by gaining true knowledge, to go to the abode of God or to enjoy the company and the bliss of God. On final redemption or liberation, after leaving this mundane body, jiv gets a new kind of body when it stays in Akshardhām or Aksharbrahm – the abode of God Purushottam. This new kind of body is called “Brahmamay tanu” or “divya tanu.” It is of “chaitanya” (sentient) or “divya” (divine) in nature which is quite distinct from the mundane body consisting of the eight kinds of “jad prakruti.”
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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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