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dattaswami

Statesman
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  1. It is said that knowledge is power. Knowledge is the best form of the power. Knowledge always does the greatest miracle of transforming a person in the wrong path to a devotee in the right path. Such transformation is the greatest among all the miracles, if you realize the real value of a miracle. When God transfers the power of knowledge or other forms of powers to do other types of miracles, the ability of balancing that power according to the situation and the capacity of the administration of the power in a proper talented way lies with God only. Even if God transfers the power of knowledge, the answer given by a devotee cannot be equal to the answer given by God. God has given the miraculous power to kill the demons to several angels and deities. But, when the case of Hiranyakashipu came up, no angel or deity could use the power with special talent to kill that demon except God. Hiranyakashipu achieved the boon of no death from any category of living and non living beings in the creation. It means that the demon can never be killed. He also asked that he should not be killed by living and non living items. He also asked that he should not be killed in day or night. He also got the grant of no death either inside or outside the house. He cannot be killed either on the earth or in the sky. All these conditions mean that nobody and nothing can kill him at anytime or at any place. The power to kill any demon is already vested in several deities. But, every deity kept silent since all the doors were closed. But, see the intelligence of the God! He opened all the doors. A new category was created because Narasimha was neither a lion nor a human being completely. The nails can be considered neither living nor non living. They grow like living but there is no pain when they are cut and this shows that they are non-living. The time of sunset is neither day nor night. The demon was placed on the laps of the Lord, which can be considered neither as ground nor as sky. The Lord is sitting in the door, which is neither inside nor outside the house. Thus, God has shown all the opening points for all the shut doors. Therefore, the talent of God is inherent to God only. Mere power is not sufficient. The talent is not an already existing item like the power, which can be transferred. Talent is a new special flash of intelligence that is generated in the new situation. The question in the form of doubt is always new that is created by the active brain of a devotee. Such questions should be answered with a new flash of talent generated that projects the existing knowledge in a new form of model. Such a new model only can perfectly pacify a doubt of an intellectual devotee. Therefore, handling of the power with a special talent as per the new situation is possible for God only. In the field of knowledge, the need of such special talent is required at every step. Therefore, God alone comes to preach the spiritual knowledge. The elaborate explanations of such answers, already given by God, can be done by the followers. Buddhists provoked an elephant towards Shankara. Shankara ran away from the elephant. Buddhists asked that why should He run away if the elephant is myth or false. Shankara replied that He told that the entire creation is false and hence, the process of His running away is also false. Who can give such answer except God? In fact, Shankara can prove that the elephant is false. He can stand there itself and the elephant can just pass through Him without disturbing Him in anyway. He passed through the locked doors of the house of Mandana Mishra. But, if He does like that, He can prove that the creation is false for God since He is God by Himself. But, this cannot be applied to every human being. For a human being, the creation is true since the the human being itself is a part of false creation. For false human beings, the rest of the false creation is true. Therefore, the human being is false, its running is false and the elephant is false. His reply means all this. He answered the question from the point of a human being and not from the point of God. Therefore, such talented explanation for the unexpected situation is possible for the unimaginable God only.
  2. O Learned and Devoted Servants of God, The infinite cosmos [universe] itself is a proof of the existence of unimaginable God. ‘Infinite’ means that the boundary of the universe is everlasting. What is the secret of this everlasting boundary? Suppose, let us say that the ocean is infinite. It means that you may travel and travel for any extent of time, you will not reach the bank of the ocean. The bank of the ocean means the land, which is different from the ocean or its water. The land, which is beyond the water, is never achieved if the ocean is infinite. If the boundary of the ocean is achieved, it means the land, which is separate from water is seen. Similarly, if the boundary of the universe is achieved, it means that the unimaginable God, who is separate from the imaginable universe is achieved. But, the boundary of the universe is never achieved. This means that something, which is beyond the cosmos or the universe, can never be achieved. What can be beyond the universe? Only the cause or generator of the universe can be beyond the universe. From a huge lump of mud, you have created a small pot using some of the mud. Now, beyond the pot, the rest lot of mud, which is the cause of the pot, exists. If you are unable to cross the boundary of the pot, the cause of the pot, which is lump of mud, is never achieved. You can take this example to certain extent only. In this example, some part of the cause is modified into the pot and the rest of the part of the cause remains. But, in the concept [creation from God], no part of the cause is modified. The fundamental unit of the cosmos is space, which is nothing but very subtle energy. The cause or the generator of the space must not contain the space in it. In the case of mud and pot also, the cause may be in the effect but the effect is not in the cause. The mud may be in the pot but the pot is not in the crude lump of mud. Therefore, in the concept [creation from God] also, the space cannot be in its generator. Before the creation of the space, space cannot exsit anywhere and even in its cause. If space exists in the cause, the space is already created before its creation. This is one impossible thing. The other impossible point is that if the space is in the cause, it means that space created space. Therefore, at any cost, space should not exist in its generator. It means that the generator of the space does not have spatial dimensions. The space means spatial dimensions only. Length, width and height are the spatial dimensions and the multiple product of these three is the volume or space. Your intelligence can never imagine anything, which does not have spatial dimensions. However much your intelligence may be sharp and however much your intelligence may take time, it cannot imagine anything, which does not have volume. Therefore, the generator of this space or cosmos is always unimaginable and exists beyond the cosmos. This is the reason for the everlasting space since its generator, which is the bank or boundary of this cosmos is never achieved by the intelligence. When intelligence itself fails, there is no possibility of the mind or senses to catch that unimaginable boundary of the cosmos, which is the unimaginable God Himself. Except this explanation, no other explanation gives satisfaction to expose the reason for the infinity of the cosmos. God is not in the cosmos because God does not have spatial dimensions and He cannot exist in the cosmos, which has spatial dimensions. Even if you say that the unimaginable God exists in the cosmos, it is of no use, because such God is never detected even by the sharp intelligence. It is as good as saying that God is not in the cosmos. Therefore, the Veda says that nothing in this cosmos is God, because nothing contains God. If something contains God, you can say it as God. If a wire contains current, you can say such wire as current itself. Since no imaginable item contains unimaginable God, no imaginable item can be called as God (Neti neti… Veda). Even in the case of human incarnation that contains God, God is still undetectable even by intelligence, even though you call It as God. The Veda (Tvadevanupravishat…) and the Gita (Manusheem tanum…) speak about the special entry of God in human incarnation for the purpose of preaching the spiritual knowledge to human beings with exceptional specific talent in clarifying the doubts. Such special entry cannot be the logical entry of cause into effect during modification like mud in the pot. Such special entry is based on the desire of God and not on the logical principle of entry of worldly cause into wordly effect.
  3. Jan 15, 2011 http://www.esnips.com/doc/aa52a9d5-757e-41fd-acc5-bab9d6f09048/15-Jan-2011 Jan 16, 2011 http://www.esnips.com/doc/99289bfe-0e2b-4899-b646-71ca916a3729/16-Jan-2011 Jan 16 (evening), 2011 http://www.esnips.com/doc/166673e6-5612-48ef-a29f-931bfbaa13c4/16-Jan-(Evening)-2011 Jan 17, 2011 http://www.esnips.com/doc/0a5ad372-cdf8-4040-8e4d-92502aeeac63/17-Jan-2011 Jan 17 (evening), 2011 http://www.esnips.com/doc/7a0b5da1-e25f-4ead-a8e0-5cff975e2bbe/17-Jan-2011(evening) Jan 18, 2011 http://www.esnips.com/doc/48532b0f-a368-45d9-af46-cfdc47de3371/18-Jan-2011(morning) Jan 18 (evening), 2011 http://www.esnips.com/doc/efe458a1-6316-4c7d-aa31-7e3ae80d5420/18-Jan-2011(evening) Clarification by swami Jan 2011 http://www.esnips.com/doc/1ef741bd-97e2-4e41-b4ba-1016cf7524b6/Clarification_by_Swami-Jan-2010 Jan 19 (evening), 2011 http://www.esnips.com/doc/a88e37b0-b012-497c-8251-9926569a7b6f/19-Jan-2011 Nov 14, 2010 http://www.esnips.com/doc/577c1061-cf1c-49d6-af74-839f789639fc/Nov-14,-2010 Nov 15, 2010 http://www.esnips.com/doc/cc24d62f-36fd-427a-a81c-0236d7c240ab/Nov-15,-2010 Nov 16, 2010 http://www.esnips.com/doc/8eaf891a-5dfc-417a-a7af-e1b715ac7333/Nov-16,-2010 Nov 17(morning), 2010 http://www.esnips.com/doc/d64aee4a-739d-4123-9fe2-1d3356042289/Nov-17-(morning),-2010 Nov 17, 2010 http://www.esnips.com/doc/78ec29b8-e44b-4bda-b794-c62a49a9927d/Nov-17,-2010 Nov 20, 2010 http://www.esnips.com/doc/ed7b5bd4-bfab-4a97-b1e5-f02c84dd17aa/Nov-20,-2010 Nov 21, 2010 http://www.esnips.com/doc/348cb27f-6427-4920-bca0-a9d190715987/Nov-21,-2010 Nov 28, 2010 http://www.esnips.com/doc/019840dc-aa0e-41f0-95be-107a563534d3/Nov-28,-2010 Nov 29, 2010 http://www.esnips.com/doc/87a46471-5393-4c93-808f-39be4d8a73f6/Nov-29,-2010 DEC 5, 2010 http://www.esnips.com/doc/355b7a7c-33dd-4471-9eb6-5ff3d8735544/December-5,-2010 Dec 11, 2010 http://www.esnips.com/doc/95baa2dc-c25c-41b7-bffe-4aca04539930/Dec-11,-2010 Dec 11, evening, 2010 http://www.esnips.com/doc/43b4ad0c-fd47-4a27-b337-d47bb612d555/December-11-(evening),-2010 Dec 12, 2010 http://www.esnips.com/doc/8cc1c68a-ea26-44b9-93db-cf34ba346bce/December-12,-2010 Dec 12(evening), 2010 http://www.esnips.com/doc/72714fd6-2512-4e9d-92ff-f7b57f9d7878/December-12-(evening),-2010 Dec 13, 2010 http://www.esnips.com/doc/6a79260e-6440-4bfe-891e-e18ac7059b7b/December-13,-2010 Dec 13(evening), 2010 http://www.esnips.com/doc/ea87957d-df47-442e-a2b8-281224ca14e6/December-13-(evening),-2010 Dec 23, 2010 http://www.esnips.com/doc/719fbbbe-8427-4bad-a2b6-9b64cadc3262/December-23,-2010 Dec 24, 2010 http://www.esnips.com/doc/0993f7ae-155f-45f7-b676-a516aa773132/December-24,-2010 Dec 25, 2010 http://www.esnips.com/doc/90497ade-45b3-4f8d-b5a0-54f4daa5f5c4/December-25,-2010
  4. If you say that the ocean is infinite, it only means that the boundary of the ocean is unimaginable and not the ocean. The ocean contains imaginable water. Therefore, this cosmic energy in which the manifested world exists is infinite, but, imaginable. The cosmic energy along with its manifested world is imaginable. The boundary of imaginable cosmic energy means that the imaginable cosmic energy stops there and its source, the unimaginable God, starts. When you say that some line is the boundary of the ocean, it means that the water stops there and the soil starts from there. Therefore, we say that the soil is beyond the ocean. Similarly, the unimaginable God is beyond this cosmic energy. The boundary of cosmic energy indicates the ending point of the imaginable cosmic energy and the starting point of unimaginable God. Therefore, that point becomes unimaginable. A joining point existing between two imaginable areas is imaginable. But, the joining point existing between imaginable entity and unimaginable entity is always unimaginable. The unimaginable nature of the boundary is due to the unimaginable God. When the imaginable point and the unimaginable point mix, the unimaginable nature prevails. When the wood and fire mix, fire prevails. Therefore, the word ‘imaginable infinite cosmic energy’ means that the cosmic energy, which is the core, is imaginable and its boundary, which is infinite, is unimaginable. The adjective ‘imaginable’ relates to the core cosmic energy. The adjective ‘infinite’ relates to its boundary. Hence, the word ‘imaginable infinite cosmic energy’. This cosmos is infinite. The cosmos means the inert cosmic energy along with its manifested matter. Both the cosmic energy and manifested matter are imaginable. The boundary of the cosmos is unimaginable and hence, becomes infinite because, the unimaginable God starts from the boundary of cosmos and therefore, God is said to be beyond cosmos.
  5. The entire creation other than the unimaginable God is manifestation of the imaginable cosmic energy, which was created by the unimaginable God. This process of creation of imaginable cosmic energy by unimaginable God is unimaginable because any link between unimaginable and imaginable is always unimaginable. The space is invisible cosmic energy and the fire is visible cosmic energy. Matter is another manifested form of cosmic energy existing in gaseous state, liquid state and solid state. Space (aakaasha), fire (agni), gas (vayu), liquid (jalam) and solid (pruthivi) are the five elements that constitute the entire creation. Apart from these five elements, work (karma) is another form of cosmic energy. Work involves working materials, which may be matter and other forms of cosmic energy. Awareness is a special work form of cosmic energy, involving brain and nervous system as working materials. The transfer of information from senses to brain is a specific work that takes place in the specific nervous system. Electricity, sound, heat, light, magnetism, etc. are other different forms of cosmic energy only. Therefore, the entire creation leaving the unimaginable creator is a continuous infinite ocean of cosmic energy only. All the manifestations of cosmic energy are unreal with respect to the basic cosmic energy. The basic cosmic energy is inert and the awareness is also essentially the basic inert cosmic energy only. Awareness treated as the basic inert cosmic energy is called as the soul (Atman) and the awareness treated as the work form is called as individual soul (Jeeva). The soul loses its boundaries and merges with the infinite ocean of cosmic energy, which is called as Brahman in the sense ‘The Greatest’. When the same soul or cosmic energy is treated as awareness, it becomes a specific manifestation of cosmic energy called as work and hence, is termed as ‘individual soul’. This individual soul or specific work exists in four ways. 1) The first way of work is mind (manas), doing the work of thinking in different ways (sankalpa and vikalpa). 2) The second way of work (buddhi) is making a decision (adhyavasaya). 3) The third way of work (chitta) is the process of knowing (samjnana) and storing the information that can be remembered again (smarana). The individual soul is a bundle of these four types of works (antahkaranam). Both the soul and the individual soul fall under the phase of creation, which is imaginable. Even the Brahman, the infinite cosmic energy, is imaginable only. This Brahman is also called as ‘Karya Brahman’, which is the unimaginable manifestation of the unimaginable God only. The unimaginable God is called as ‘Kaarana Brahman’ or Parabrahman. The word ‘Brahman’ can be used to any item, which is greatest in a category. For example, the Veda is called as Brahman since it is the greatest among the sacred books. If the individual soul goes down very near to its basis, the soul, it becomes almost inert and becomes devoid of the activities of doer (kartaa) and enjoyer (bhokta). If you go down completely and become the soul, you will enter into deep sleep. Just before deep sleep, you will remain in the state of self awareness, in which you are aware of nothing other than the awareness. This is the state of perfect meditation. This state is the junction of awareness and deep sleep. In this state, you will lose the activity of doer and enjoyer. But, even such awareness is not God, since such awareness is also dependant on the supply of inert energy by digestion of food and the functioning nervous system. Such awareness is limited to a living body only and is not the infinite ocean of inert cosmic energy. The advaita philosophers stand in this state of junction between awaken state and state of deep sleep and claim merits of both the states. They take the merit of awaken state, which is awareness. They also take the merits of infinite cosmic energy like continuous infinity and the three characteristics of creator, ruler and destroyer of the world. Hence, their Brahman is the result of the synthesis from both the states and has no practical validity of existence. You can remain in the state of individual soul and enjoy the pleasant things. You can go down very near to the basic soul, and become immune to everything that is unpleasant. By this, you can enjoy happiness only and go into coma-state with respect to unpleasant situations. This is one way. The other way is to remain very near to soul in every situation. The first way is better than the second way since you can enjoy at least now and then. There is a third way, which is better than both these ways. In this third way, you can enjoy the unpleasant situations also and be happy continuously. One remains happy even facing the death in this third way (Sthitvaasyaamantakalepi… Gita). Krishna enjoyed even the genocide in the end in which all His sons and grandsons killed each other. He enjoyed even His death with a sweet smile while His foot was continuously bleeding hit by the arrow. When His father Vasudeva died, He was externally weeping, but internally enjoys that process of weeping also. Krishna said that He is like the white thread running through different gems with different colours (sutre maniganaa iva… Gita). The thread may become black, red, green, etc. while running through the gems of such colours. But, if the white thread is taken out, it appears white only. The colours that appeared on the thread are external only and the white colour of the thread was maintained in all these different colours. In fact, the white colour only generates the seven colours. The soul is never touched by the activities like doer, enjoyer, etc. because it is the inert (sthanuh… Gita) cosmic energy only. Even the individual soul is untouched by such activities in the state of perfect meditation. The unimaginable God is also not touched by such activities since the imaginable actions cannot touch the unimaginable entity. By this common property of untouchable nature, either the soul or the individual soul in the meditation cannot be God because, the reason for the untouchable nature of God is His unimaginable nature whereas, the soul and individual soul are always imaginable. Both the unimaginable God and soul or individual soul in meditation are beyond all such activities and hence, can enjoy the unreal world without any involvement. But, the individual soul cannot enjoy in the state of meditation. Instead of becoming inert to escape the involvement in these activities, it is better to remain as individual soul in normal state and enjoy all the activities like the human incarnation, following the principle of enjoying every situation realizing the unreality of the basic world. Shankara preached this monism of continuous bliss through continuous enjoyment of the unreal world. The cosmic energy becomes creator, ruler and destroyer by the will of God only and hence, the unimaginable God is only the Ultimate Creator, Ruler and Destroyer of the world. But, to enjoy the unreal world continuously, the creatorship, rulership and destroyership are unnecessary and hence, the limited monism between God embedded in cosmic energy (Eshwara) and the individual soul (Jeeva) can be achieved as per Shankara. There is no meaning in bringing monism between the soul or individual soul and the unimaginable God because the comparison is not possible between imaginable and unimaginable.
  6. Science and God Shankara gave two phases in his philosophy— 1. Phase of Reality (Paramarthadasa):- In this phase the absolute reality and the relative reality are mentioned. God is the absolute reality and the cosmic energy is the relative reality, which is produced from God in the beginning of this creation. The cosmic energy includes the vacuum also and vacuum is the original form of energy, which is very much invisible. The vacuum generating galaxies supports this point. The special theory of relativity also supports this point, which says that the space or vacuum bends along the boundaries of an object. 2. Phase of Relativity (Vyavaharadasa):-In this phase the cosmic energy, which is acting as relative reality in the first phase appears as the absolute reality. The relative reality is matter, which is generated from energy and is treated as a form of energy. In this phase the cosmic energy should be treated as the absolute reality, which never becomes relative reality as long as this phase continues. It becomes relative reality only when this second phase disappears and first phase appears. When you put your finger on a solid occupying some space, which consists of millions of atoms packed together, your finger does not penetrate the solid. You feel that your finger is obstructed by the continuous phase of solid matter. This impression is only an illusion and the reality is quite different. Each atom is consisting of a large quantity of space called Atomic Space. All the subatomic particles put together constitute a very negligible portion of the atomic space. Therefore, your finger is touching a large quantity of space only and the solid matter viz the subatomic particles is only of very very little only. Even the inter atomic distance is also space only. In such case your finger should penetrate easily into the solid. But your finger is restricted by the field of kinetic energy of subatomic particles and also the interatomic bonds which are only bond energies. Therefore your finger is not obstructed by the solid state viz the subatomic particles and instead your finger is restricted by the repulsion of their energy only.Inspite of the real interaction of energy, you are misunderstanding the reality of solid state. Therefore matter becomes an illusive form of energy like a false serpent appearing on the real rope in dim light. If you take the minute subatomic particle, electron, it is now considered that the electron is consisting of sub particles called as quarks. Tomorrow the quark may be found out consisting of barks and day after tomorrow the bark may be found of consisting of darks and so on… This adinfinitum leads to the disappearance of very nature of particle. Even the electron is considered to have dual nature of matter & energy. Even the theory of particle nature is standing finally on the fundamental unit of energy, a quantum. Therefore, the nature of particles is slowly ending in the nature of energy only and you have to treat the quanta of energy as particles. Your finger is penetrating in liquid & gas states of matter because the inter atomic distances are long and the binding energies are weak to restrict your finger in penetration. If you take the energy, its inherent nature is kinetic only because the energy is expressed as the multiples of frequency. Frequency is a kinetic parameter. The kinetic energy is always dynamic in nature. Even the potential energy is the energy associated with a static particle and the potential energy does not mean that the energy is static. The essence of all these gives the final information that the energy means the property of dynamism only. Dynamism cannot be independent. When you see that something is dynamic, you are referring to a static substratum, which is dynamic. When you have arrived to a conclusion that the entire creation is only energy, it means that the entire creation is only the property of dynamism. This means that the entire creation cannot be an independent item since the dynamism requires its associated substratum. Therefore this entire creation, which appears as matter, work, vacuum etc... is a continuous ocean of the single phase – energy. In such case, the cosmic energy or the creation cannot exist independently and requires the existence of its possessor or substratum. When a person is walking, the walk or dynamism cannot exist independently without its associated walker. The walk is generated by the walker. Similarly all this creation or cosmic energy is generated by its possessor or substratum. Such substratum should be named by some word and the word chosen is God. You cannot say that God should be the particle because the dynamism is always associated with a particle only. This conclusion leads to a serious problem. In case you treat God as particle, the God should also be the energy in essence since the nature of the particle finally ends in energy. In such case, God should be essentially energy and there is no meaning in saying that the God is generator of energy. The generator of energy itself cannot be energy. The generator of energy should be totally different and should not be energy again. If you conclude that God is not energy, God is also not space because space is essentially energy. This means that God is beyond the concept of energy or space. The conclusion of this logic is that your intelligence cannot imagine God, who is beyond the dimensions of space. Your intelligence can imagine anything which has the dimensions of space only. When your hand is revolving, each revolution is kinetic energy only. The potential energy associated with the hand may be converted into kinetic energy for some time. When the potential energy is exhausted, the fat associated with the hand may dissolve supplying the kinetic energy. This is conversion of matter into energy. When the fat disappears, your hand stops because there is no provision of conversion of any small portion of matter of the hand into energy. If some provision is made to convert the hand into energy, the revolutions continue till all the hand is converted into energy. At this stage, since the hand totally disappears, there is no revolution because the energy needs association of some matter as its possessor. You need not argue that the electromagnetic radiation traveling in space is independent entity without possessor. The electromagnetic radiation appearing as independent entity is having its unimaginable possessor called as God. The electron is revolving in its orbit and each revolution is an expenditure of some small kinetic energy. People say that since this kinetic energy is very much lesser than the fundamental unit of energy, electron is not losing energy and is not collapsing in the nucleus in long run. They say that the orbit is static. This argument appears in the following way. Suppose somebody is selling 10 fruits for 1 paisa. You are taking only one fruit and you may say that since you cannot pay 0.1 paisa, the fruit is taken free of cost. In this way, you take each fruit and put in your bag. The seller has to agree with your argument since the paisa cannot be divided into fractions. But after taking 10 fruits, the seller will demand you to pay 1paisa! Hence you must conclude this point in two ways. The first way is that the energy needed for each revolution of electron is supplied from cosmic energy, since neither the potential energy associated with electron nor any portion of the particle nature of electron is converted into kinetic energy. The second way is to treat this point beyond logic of measurement of such infinitesimally small kinetic energy compared to the fundamental unit of kinetic energy that can be measured by the human being. This second point is covered under the topic of Hiaasen berg’s uncertainty principle, but even this point needs the requirement of first point because the accumulation of several revolutions can become equal to the measurable fundamental unit of energy. The final solution for this is to accept the unimaginable power of the absolute unimaginable God through this event, which can be called as miracle that indicates the existence of unimaginable God. You should not apply the tautology, which is the logic of the relative items to the ultimate absolute unimaginable God.
  7. Sacrifice of money or wealth to God alone is sufficient for complete salvation God created money or wealth, which is the most wonderful item in this entire creation because all the worldly bonds are condensed in it. It is the essence of all the bonds in this world. Directly, it has no importance, but, indirectly it has highest importance since it covers all the needs of your life of yourself and your kith & kin. You can purchase even the food by which you can maintain the life. Therefore, it is the basis of all the basic needs and other needs of the life. In nutshell, it can be said as the essence of the entire creation. It is said to be the root of the entire tree of world (dhanamoola midam jagat). If the root is cut the entire tree will fall. The tree indicates the world and its branches indicate various bonds of the world. The main stem indicates your bond with your body and your life. Thus, it is the most wonderful item of the creation of God in which the entire creation is condensed. Shri chakra means the whirlpool of money in which the entire world is revolving. Shri yantra means the money, which controls the entire world. Without realizing this real significance, ignorant people are worshipping blindly the metallic plates on which the shri chakra or shri yantra is drawn. If the concept is not realized, everything is blind deep darkness only. Even if the significance is realized, people reject it because they do not like the inconvenience of the concept. Therefore, Veda says that the sacrifice of money or wealth alone is sufficient for the complete salvation (dhanena tyagenaikena...). Salvation means liberation from worldly bonds. www.universal-spirituality.org Universal Spirituality for World Peace
  8. If bond with money is entirely cut, all bonds with the world is cut Saktuprastha sacrificed the little food obtained in drought after long starvation for several days. That littlie food was equal to the infinite gold mountain for him and his family members in that situation. The family members including himself will die if that little food was not eaten. In such situation, God came as beggar and Saktuprastha sacrificed the entire food. That little food was treasure of infinite wealth for him and his family members at that time. The food was earned by him with lot of effort and work, which was the process of begging. Therefore, that food was the fruit of his work and the sacrifice of that food was the sacrifice of the fruit of his entire work (sarvakarmaphalatyagam... Gita). By the sacrifice of that infinite treasure of wealth, he proved that he is beyond the bonds of family and also beyond the bond to himself. If that food is sacrificed, not only his family members but also he will die. The bond to himself(atmeshana), the bond to his life(praneshana), the bond to his body(deheshana), the bond to his wife(dareshana), the bond to his children(putreshana) are condensed in that food or wealth. Therefore, if the bond with money is entirely cut, all the bonds with the world including yourself are automatically cut. If the root is cut, the falling tree is cut. Each bond need not be tested separately. The one bond with the money is sufficient for the test. If money is sacrificed partially, the bonds are partially cut. If the money is sacrificed completely, all the bonds are completely cut, which is the total salvation. www.universal-spirituality.org Universal Spirituality for World Peace
  9. Krishna cut the bonds of Gopikas for their liberation Lord Krishna started testing Gopikas in his childhood itself by stealing their wealth, which was milk, curd and butter only. By selling these items, their livelihood was earned. It is the fruit of their hard work (karma phala) because they do hard work in serving the cows. The butter is the essence of their wealth. They do not have other forms of currency as we have today. All their currency was only milk, curd and butter, which were stored in the pots. Those pots were their banks. The Lord straightly attacked their wealth, which was their basic livelihood. Most of the Gopikas were angry with the Lord. Their anger was reinforced because the Lord is having sufficient milk, curd and butter in His house. You can tolerate if a poor man steals in your house. But, if a person richer than yourself by many times steals in your house, your anger will touch the climax. Only a few Gopikas were happy about the theft of the Lord in their houses. Only such Gopikas passed the test and were blessed by the Lord. They loved the Lord more than their lives and hence, they were not angry when their livelihood was stolen. In fact, this point was proved further by their jump into fire on hearing the end of the Lord. www.universal-spirituality.org Universal Spirituality for World Peace
  10. If your desire for wealth is completely destroyed, you will be successful in nivrutti. The bond with money and wealth is responsible for your success in not only the spiritual path (nivrutti), but also in your worldly path (pravrutti). Your desire for money beyond the needs of yourself and your family members is responsible for the entire sin that leads to hell. Today, the society is facing chaos due to this unnecessary extra desire for wealth only. The balance of the society is disturbed only by this reason. Even the rulers of the government are running after the unnecessary accumulation of wealth only. These people are not fearing for sin and hell at all. Therefore, if your bond with wealth is under control, which means that your desire for wealth is limited to the basic needs of your yourself and your family members only, you are successful in pravrutti and you will be rewarded with the trip to heaven for some time. If your desire for wealth is completely destroyed as in the case of Saktuprastha, you will be successful in nivrutti. Therefore, for both pravrutti and nivrutti, this wealth is important item and this is signified by the importance of Shri Chakra. www.universal-spirituality.org Universal Spirituality for World Peace
  11. The sacrifice of wealth alone leads to God God cannot be effected by the properties of medium The stealing of butter by Lord Krishna as a boy is enjoyed by the devotees as the mischief of the Lord (Prabhu leela). By this, the Lord is treated as an ordinary ignorant boy and the mischief is reduced to the activity of ignorance of the childhood. God is never ignorant and the childhood is related to the body or medium in which the Lord is hidden. An ordinary soul in such a medium can be ignorant but not the omniscient God. God cannot be effected by the properties of medium. Therefore, there should be an excellent meaning and it should be a wonderful message for the spiritual aspirants. Externally, it looks like a mischief of an ignorant boy, but internally, it has the whole essence of the holy scripture Veda, which says that the sacrifice of wealth alone leads to God. www.universal-spirituality.org Universal Spirituality for World Peace
  12. Determination to sacrifice wealth for the sake of God The extent of the determination to sacrifice wealth for the sake of God is one important angle. Another important angle is the recognition of human form of God, who enjoys your sacrifice. Devotees, who are matured in both these angles are very very rare. You may be well versed in the first angle, but you will fail in the second angle. The sages in the forest were in the climax of the first angle. Sharabhanga, a sage, sacrificed his life for the sake of God, but could not recognize Rama (then human incarnation) as the human incarnation of God. Instead of sacrificing his body in the fire alter, he should have sacrificed his life in participating the war between Rama and Ravana. Similarly, people recognize the human form of God, but are unable to sacrifice anything for the sake of God. Dhrutarashtra recognized Krishna as God, but could not donate even five villages begged by the Lord for the sake of Pandavas. The failure in the second angle is mainly due to repulsion with the common co-human form. The ego and jealousy are the two layers that cover the two eyes of any devotee in recognizing the co-human form of the Lord. Unless you reach the climax of both these angles, you cannot succeed in your spiritual field (nivrutti). www.universal-spirituality.org Universal Spirituality for World Peace
  13. People mistake God in human form as ordinary being When God comes in the human form, that itself starts illusion in your mind. You will mistake the Lord as an ordinary co-human being since you are affected by the common properties of the external human medium. The birth, growth, illness, thirst, hunger, other qualities like worldly desires and final death confuse you to recognize the Lord. You must separate the inner permanent soul from the external human body since all the above mentioned properties do not touch the soul. Therefore, the Lord started Gita with such separation in the second chapter, which is the beginning of Gita. If you are able to separate the soul and body, you will be easily separating the super soul or God from the body in the human incarnation. At the same time, you should separate the soul and God also so that you will not mistake the soul existing in every human body as God. www.universal-spirituality.org Universal Spirituality for World Peace
  14. Difference between a humanbeing and human incarnation of God God remains always un-imaginable as said by Gita In the human incarnation of God, three items exist viz. 1-the external human body, 2-the inner soul and 3-the inner most God. In every human being, the human body and soul exist without God. The distinction between these three items is very important in the beginning (yasmat ksharamatitoham… Gita). These three items exist in the human incarnation as per Veda also (dvaasuparnaa…). Since God is un-imaginable, the human incarnation also appears like a human being having the visible human body and the invisible but imaginable soul. Geeta says that the soul is invisible but imaginable to analytical knowledge (pashyanti jnana chakshushah). Veda also says that the soul is imaginable to the sharp analytical intelligence (drushyatetvagrayaa…). Since God is not touched by even the sharpest analysis, nobody can recognize God in the human incarnation through direct proof. You can infer the existence of God through your experience of the wonderful true spiritual knowledge emitted by the human incarnation (satyam jnanam.., prajnanam... Veda). Here also you have inferred only the existence of un-imaginable God and you have not experienced any inherent characteristic of God. Therefore God remains always un-imaginable as said by Gita (mamtuvedana…). Apart from this normal confusion created by the human medium including both body and soul, God creates extra confusion by stealing butter etc. so that even if you cross the first level of confusion, you will be certainly trapped by the second level of confusion (mamamaya duratyayaa… Gita). www.universal-spirituality.org Universal Spirituality for World Peace
  15. Management of temple should spend donated wealth to help the poor Lack of discrimination is the greatest sin in view of God. The extent of the determination to sacrifice wealth for the sake of God is one important angle. Another important angle is the recognition of human form of God, who enjoys your sacrifice. You might have reached the climax of the first angle. In such case, you sacrifice your wealth to temples but not to human incarnation, which will be properly utilized by Him. The wealth sacrificed by you to the temples is not properly utilized by the people of management of the temple. They distribute the food among all the devotees, who visit the temple. Such sacrifice is totally waste. You must differentiate the poor devotees and help them by such donated wealth. You can help even an atheist, who is a poor person. If the atheist becomes free of the worries of the poverty, he will have peaceful mind to think about God and in course of time, he may become a great devotee of God. You are helping him by providing a chance to become the devotee of God. Therefore, the management of temple should spend the devoted wealth to help the poor people and not to help the rich devotees, who are not in need. The service is being done to all the devotees irrespective of their need. This lack of discrimination is the greatest sin in view of God. Therefore, the donor himself should do such service by spending some time in such important effort. This will be far better than the blind donation to some agency, which itself is blind. You must help the poor people irrespective of their devotion because even an atheist has chance to become a devotee after becoming peaceful in mind. www.universal-spirituality.org Universal Spirituality for World Peace
  16. Practice is equally important The extent of the determination to sacrifice wealth for the sake of God is one important angle. Another important angle is the recognition of human form of God, who enjoys your sacrifice. The people, who are not matured in either of these two angles, neither like the sacrifice nor like the recognition of human incarnation. They become very intelligent and like to have the fruit of sacrifice of both the angles through their clever interpretation. They treat the statue or photo as God. They sacrifice the food to God represented by photo or statue and eat it. They claim to achieve the fruit of the devotee sacrificing the food to human incarnation. Statues and photos are the results of the clever interpretations of such selfish people only. If such angle is not present in the mind, the offer of food to the statues and photos is not at all wrong because such sacrifice develops at least the theoretical devotion in the beginners. Theory is the mother of practice. Without theory, there is no birth of practice. But, the theory without practice is a waste in the long run and does not yield even a trace of the fruit at anytime. The knowledge and devotion are the two parts of the theory. You may have lot of information about Delhi and its path and you many have a lot of inspiration also to go to Delhi. Both these are knowledge and devotion respectively. Without putting even a little effort like going to the railway station to purchase the ticket, there is no use of the knowledge and the devotion. Theory is very important because it is the generator of the practice. But, practice is equally important since there will be no generation of even a trace of fruit without practice. Therefore, the theory involving jnana yoga (knowledge) and bhakti yoga (devotion) along with karma yoga (practice) are equally needed for achieving the grace of God. www.universal-spirituality.org Universal Spirituality for World Peace
  17. The only information that we can give about the Absolute God is that He is un-imaginable For example, when Krishna lifted the huge mountain, the entire body of Krishna is withstanding the huge load of the hill and hence we infer that the entire body of Krishna is pervaded by the un-imaginable God (Antarbahishcha... Veda). Here again, the all over pervasion has no direct proof as in the case of air entering the room and pervading all over the room. Both the air and the room are imaginable items and we cannot apply this process to the all over pervasion of un-imaginable God in the imaginable body of Krishna. Hence, we are only inferring the actions of un-imaginable God and these actions are also un-imaginable and cannot be compared to the imaginable processes taking place in the case of imaginable items. We only say that God entered or God pervaded etc. and these processes cannot be compared to the imaginable processes taking place in the imaginable items. The only information that we can give about the Absolute God is that He is un-imaginable. The only experience of the Absolute God is the inferred experience of existence of the un-imaginable nature. Such experience stands as the proof for the un-imaginable nature of God. www.universal-spirituality.org Universal Spirituality for World Peace
  18. Unimaginable God Vs Energy Parabrahman Vs Brahman Hiranyagarbha called as karyabrahman, is the first produced infinite cosmic energy in which the un-imaginable God is hidden. The cosmic energy is generated from the un-imaginable God, who is called as Karanabrahman or the root source of everything. Hiranyagarbha means the cosmic energy in which the gold is hidden. The word gold indicates the most valuable un-imaginable God. Garbha means hidden since God is not visible to imagination. Veda says that Hiranyagarbha is first born cosmic energy, which is the controller of the world (Hiranyagarbhah samavartataagre...). The cosmic energy generates the matter and the various forms of the world. Even the visible energy denoted by the word 'agni' is generated from the infinite cosmic energy. This infinite cosmic energy is the source, maintainer and dissolver of the entire world and can be called as Brahman. The original un-imaginable God is beyond this cosmic energy and should be called as Parabrahman. This infinite cosmic energy is nothing but the infinite space or vacuum, which is only the most invisible energy. This infinite cosmic energy acts as the medium or body of the un-imaginable God. The father of the heaven is a limited energetic form in which also the same un-imaginable God exists. Since the un-imaginable God is beyond spatial dimensions, He can be present simultaneously in any no: of forms. Such limited energetic form can be called as Brahma, Narayana and Shiva. The embedded God in Hiranyagarbha is one and the same existing in the limited energetic form. The difference is only that the body of Hiranyagarbha is infinite whereas the body of the father of heaven is limited. This unlimited cosmic energy containing un-imaginable God is called as Jehovah/ Allah or karyabrahman. www.universal-spirituality.org Universal Spirituality for World Peace
  19. Indication of un-imaginable God through materialized human body Whenever you want to indicate the un-imaginable God, your finger cannot be directly put towards such un-imaginable God because He is un-imaginable. The un-imaginable God or karanabrahman is always indicated through the infinite cosmic energy acting as the medium or body of such un-imaginable God. For more convenience, you can even select the father of heaven with limited energetic body since the un-imaginable God existing in it can be also indicated by such limited energetic form. You will have the climax of convenience, if you indicate the un-imaginable God through the materialized human body of human incarnation since the same un-imaginable God exists in it also. Thus, the real point is that you need some medium, which may be energy or matter and which may be un-limited or limited to point out the un-imaginable God. The same un-imaginable God exists in all these media and you need not differentiate one medium from the other as far as the aspect of indication of un-imaginable God by medium is concerned. Generally, the un-limited or limited energetic form is chosen to indicate the un-imaginable God because human beings have the natural repulsion towards a co-human form due to their ego and jealousy. The un-limited energetic medium and the limited energetic medium are called as Vishwaroopa and Narayana respectively. Therefore, Shankara, Ramanuja and Madhva have taken the un-limited cosmic energy in which the un-imaginable God is hidden to refer the meaning of the word 'God'. They have also considered the limited energetic form of un-imaginable God representing the un-limited energetic form of God. Ramanuja and Madhva called such limited energetic form of un-imaginable God as Narayana whereas Shankara used the word Eshwara for the same father of heaven. The un-limited energetic medium was called as Brahman by all the three preachers, which is the Karyabrahman or Hiranyagarbha indicating the Parabrahman or un-imaginable God. www.universal-spirituality.org Universal Spirituality for World Peace
  20. Soul is only a limited form of cosmic energy The awareness in the limited human body is due to the presence of nervous system The soul is a limited energetic form existing in a limited materialized body. In such body, the limited energy may be inert or awareness. The limited energy exists partly as inert energy and partly as awareness. Awareness is a special form of work energy functioning in the nervous system. It is actually kinetic energy functioning in a specific way in the nervous system, which is the work of transport of information from senses to brain. Essentially, you can treat the soul as a limited form of cosmic energy. The limited form is qualitatively same as the un-limited cosmic energy. This qualitative similarity gives the monism of Shankara. The quantitative difference is neglected. The space in pot (ghataakasha) is the same space present in a room (mathaakasha) and both are the same infinite space (mahaakasha) in qualitative aspect. The awareness in the limited human body is due to the presence of nervous system. There is no similar macro nervous system in the infinite space and therefore you cannot speak of awareness in Hiranyagarbha or the un-limited energetic form. Unless nervous system exists, the specific function of kinetic energy does not arise and hence awareness is impossible in the infinite space form. There may be possibility of awareness in the body of father of heaven because a limited nervous system may exist to create the specific function. However, the infinite form of cosmic energy (Karyabrahman or Hiranyagarbha) also contains unlimited awareness due to the un-imaginable power of the existing un-imaginable God. In the human body, such provision of existence of un-imaginable God is absent and hence the specific nervous system is required to generate the awareness. Even in the limited energetic form of God, the nervous system is not required due to the existence of un-imaginable God. In the human incarnation, the nervous system is already existing and hence is utilized for all practical purposes of the limited human behavior. In the human incarnation also, when the occasion of omniscient power arises, the limited nervous system becomes in-capable and the un-imaginable power of God develops the un-imaginable omniscient power. Again, the awareness existing in omniscient capacity is qualitatively the same as the awareness existing in the ordinary limited human being. This qualitative similarity is taken by Shankara as monism. Therefore, you should not treat the un-limited inert cosmic energy as awareness itself by natural way since there is no macro nervous system pervading the infinite cosmic energy. Whether the awareness is generated by the un-imaginable God through un-imaginable power or whether the awareness is generated by the limited nervous system, awareness is awareness only in qualitative sense. The awareness of the human being is limited knowledge whereas the awareness generated by un-imaginable God is omniscient. It is only a quantitative difference. This qualitative similarity is taken by Shankara as monism. The comparison between the limited awareness and un-limited awareness is not the comparison of soul with un-imaginable God. The comparison is only between the limited awareness, which is limited cosmic energy and the un-limited awareness, which is the un-limited cosmic energy only. It is like the comparison of ocean with water drop since both are in the same phase of creation. It is only a comparison of infinite creation with a small part of the creation. It is not the comparison between the creator and the creation. The soul along with the human body is a part of the creation. The un-limited cosmic energy which is the body of un-imaginable God is the whole creation. In this comparison, the creator is not at all involved. A person is wearing a cloth. The thread in the cloth is compared with the whole cloth. The person wearing the cloth is not compared with the thread. Even if you compare Lord Krishna with an ordinary human being, both the media are qualitatively and quantitatively the same. But, the un-imaginable God present in Krishna cannot be compared with the human being. The body of Krishna including the soul is exactly equal in both qualitative and quantitative senses to the body of a human being including its soul. Both the bodies are two different trees. Both the souls are two owner-birds, each sitting on a tree. Up to this point, the qualitative and quantitative similarity exists. But, in the case of Krishna, the extra second bird, the un-imaginable God, also exists, who is the ultimate owner of the owner-birds (Atmeshwaram...Veda). This second bird is not at all in the picture of comparison because this second bird is un-imaginable, which cannot be compared with any part of the imaginable creation. Both the trees (human bodies) and both the owner-birds (souls) are exactly similar since all these four items are part and parcel of imaginable creation only. Shankara has taken awareness as God, which means that the un-limited energetic medium of God is taken and not the actual God. The infinite imaginable medium of un-imaginable God is qualitatively compared with the finite imaginable medium called as human being. The equality is only in qualitative sense and He admitted the quantitative difference (Satyapi bhedaapagame...). Since the un-limited energy happens to be the medium of un-imaginable God, this un-limited energy is addressed as God by Him. The finite part of the creation, the human being, is called as soul. Therefore, when He says that God and soul are one and the same, it means that (1)the word God means the infinite imaginable medium and (2)the soul means the finite imaginable medium having the qualitative similarity with the infinite medium. While using the word monism, you should be very careful in this complicated analysis. Otherwise, you will slip easily at any stage and end in wrong conclusion. Ramanuja took this same basis of Shankara and brought out the quantitative difference between the un-limited medium and the limited medium. The relationship between these two media is whole-part aspect (amshi-amsha or angi-anga). The part is inseparable from the whole (apruthakkarana). Apart from the quantitative difference between the un-limited and the limited media, He showed the difference between the two media due to the special effect of un-imaginable God on the un-limited medium. He brought out the neglected aspects into emphasis and showed the difference between un-limited medium containing un-imaginable God and the limited medium without un-imaginable God. Madhva also took the same un-limited medium containing un-imaginable God and the limited medium as soul. The un-limited medium denotes the un-imaginable God and the limited medium denotes the imaginable part of imaginable creation. He took the impossibility of comparison between the un-imaginable God and the soul since soul is the imaginable part of imaginable creation. He denied any similarity because there can be no similarity between un-imaginable God and imaginable part (soul) of imaginable creation. The logic between any cause and its effect in the world like mud and pot, cotton and cloth etc. totally fails because all these items are imaginable only. You cannot take the logic between the imaginable items to study the generation of imaginable creation from the un-imaginable God. The link between the un-imaginable cause and imaginable effect is also un-imaginable. Therefore, the process of generation of the imaginable creation from the un-imaginable God also becomes un-imaginable. In such case, the comparison becomes meaningless and therefore the imaginable soul is totally different from the un-imaginable God. According to Madhva, the word Krishna straightly indicates the un-imaginable God existing in a specific human body and therefore, Krishna cannot be compared with any human being. He always took the sense of content whenever the content is indicated by the container and in such context, the container is not at all considered. Since the content is un-imaginable, it can never have comparison to be soul, which is only an imaginable part of the imaginable creation. On the other hand, Shankara and Ramanuja considered the container also as per the required situation. Shankara brought out the similarity between the containers and attributed this similarity to the content of un-limited medium and the limited medium. This means that Shankara took the similarity between infinite medium of God and the finite medium (soul) and super-imposed this similarity between God and soul. Ramanuja brought out the difference between God and soul and at the same time, established the whole-part relationship between the two media. This relationship was again superimposed between God and soul to conclude that soul is a part of God. Again, the inseparable relationship is between two media only and this is again superimposed on God and soul. Thus, Ramanuja stressed on both similarity and difference through the same mechanism of expression of Shankara. There is a gradual modification of the concept from Shankara to Ramanuja to Madhva. Shankara took the un-limited and limited media and based on their qualitative similarities, the soul was said as God. Such interpretation was necessary at that time since all were atheists and the difference between God and soul can never be tolerate by an atheist. In order to make the atheist accept the existence of God, He brought out the similarity between un-limited medium of God and limited medium, which is the soul, neglecting all the aspects of quantitative difference. His philosophy was the need of the hour at that time. Gradually, atheism became weaker and weaker and people were able to accept the difference between God and soul. Ramanuja brought out the difference partially maintaining partial monism of awareness. The inseparable aspect of God and soul consoled the people on one side since the un-limited and limited media were only referred. On the other side, the difference between un-imaginable God and the imaginable soul was also stressed. In course of time, the atheism became very weak and Madhva introduced the perfect dualism between God and soul. However, He maintained the least consolation by taking the similarity of awareness between the un-limited and the limited media. Ramanuja acts as bridge between Shankara and Madhva. All the three preachers know the total concept. Their expressions were different due to the need of the hour. When the student is not fit to understand the concept completely, the teacher will express suitable part of the concept only hiding the rest concept for the future. Shankara did not reveal the difference due to the psychological stage of the then existing atheists. As the stage of the student progressed in course of time, Ramanuja revealed the difference to such an extent maintaining the monism as consolation. While the psychology of the student still improved, Madhva revealed the difference completely maintaining the least similarity of awareness as least consolation. The actual essence is that the similarity is totally absent if you take the un-imaginable God and the imaginable soul for straight comparison. If you take the medium of the un-imaginable God to be compared to the soul, the similarities appears in different extents as per the different cases. If you take the un-limited energetic medium and the soul, the difference is much. If you take the limited energetic form and the soul, the difference is reduced. If you take the human incarnation and the soul, the difference is still reduced. In any case, remember that the similarities and the differences are only in the media. If you take the un-imaginable God alone rejecting His surrounding medium, there is a total difference between Him and the soul. www.universal-spirituality.org Universal Spirituality for World Peace
  21. God attains the imaginable form of meduim into which He enters When the un-imaginable God enters a medium, He remains in His inherent un-imaginable form and at the same time attains the form of the medium also. But, the attainment of the form of the medium is by identifying Himself with that medium. The attainment is not real because God is not really transformed into that form of medium. When the current enters a metallic wire, the current is identified with the metallic wire because you can experience the property of the current at any part of the wire. This does not mean that the current is really modified or transformed into the metallic wire. The current is a stream of electrons and it remains in its inherent form, which is the stream of electrons. The metallic wire is a chain of crystals. The electrons are not transformed into crystals. But, the crystals are treated as electrons since the electrons are identified with the crystals. Hence, the current has two forms: (1) its inherent form of stream of electrons and (2) its identified form of chain of metallic crystals. The current remains always in its inherent form. Since we can treat the metallic wire as current for all practical purposes, the current has apparently attained the form of metallic crystals. The identified form is only assumed reality and the inherent form is the actual reality. Veda says that the un-imaginable God remaining in His inherent form attains the identified form of the medium also (Satcha tyatcha abhavat). The inherent form of the Absolute God is the un-imaginable nature. The identified form of the medium is the inherent form of the medium only and not the inherent form of God. Gita says that the un-imaginable God is not transformed into imaginable God at any cost (avyaktam vyaktimaapannam...).The un-imaginable God apparently attains the assumed form of the medium, which is the inherent form of the medium only. Since the medium is imaginable, the un-imaginable God becomes imaginable through the attained identified form of the imaginable medium. www.universal-spirituality.org Universal Spirituality for World Peace
  22. The entry of God into a medium Infering the un-imaginable God through imagianble medium Veda says that the existence of un-imaginable God is experienced All the words give the meanings of the processes taking place in the imaginable items of the imaginable creation. When we say that God entered a medium, the entry denotes the process of entry of an imaginable item into another imaginable item. Thus, when we say that the current entered the wire, it means the imaginable stream of electrons entered the visible chain of metallic crystals. The stream of electrons may be invisible to the unclothed eye but is visible through powerful microscope. The imaginable item may be visible or invisible. The invisible may become visible through powerful instruments or at least to the powerful analytical logic. But, the un-imaginable is always invisible even to the most powerful analytical faculty. When we give this example as simile to the entry of God into a medium, the process of entry is not exactly valid because it is the entry of un-imaginable item (God) into imaginable entity. Since there is no second un-imaginable item, we cannot give the exact simile to the entry of un-imaginable God. Since the existence of the un-imaginable God is inferred through the un-imaginable events, we are inferring the entry of God into that medium. By the experience of the un-imaginable event, un-imaginable has not become imaginable. Only the existence of un-imaginable nature is experienced. If the existence is also not experienced, we have no authority to say that un-imaginable God exists. Therefore, Veda says that the existence of un-imaginable God is experienced, which is very essential and required as a proof for the existence of un-imaginable God (Asteetyeva…). Similarly, since we are experiencing the un-imaginable nature throughout the medium, we are assuming the probable pervasion of un-imaginable God all over the medium. www.universal-spirituality.org Universal Spirituality for World Peace
  23. The only information that we can give about the Absolute God is that He is un-imaginable For example, when Krishna lifted the huge mountain, the entire body of Krishna is withstanding the huge load of the hill and hence we infer that the entire body of Krishna is pervaded by the un-imaginable God (Antarbahishcha... Veda). Here again, the all over pervasion has no direct proof as in the case of air entering the room and pervading all over the room. Both the air and the room are imaginable items and we cannot apply this process to the all over pervasion of un-imaginable God in the imaginable body of Krishna. Hence, we are only inferring the actions of un-imaginable God and these actions are also un-imaginable and cannot be compared to the imaginable processes taking place in the case of imaginable items. We only say that God entered or God pervaded etc. and these processes cannot be compared to the imaginable processes taking place in the imaginable items. The only information that we can give about the Absolute God is that He is un-imaginable. The only experience of the Absolute God is the inferred experience of existence of the un-imaginable nature. Such experience stands as the proof for the un-imaginable nature of God. www.universal-spirituality.org Universal Spirituality for World Peace
  24. The simile to understand soul is not God A golden jar with a small golden handle is present. It is filled with milk. The milk is identified with the jar. When we say "take that golden jar", it means that you should take the milk. Since milk cannot be directly taken without jar, the milk is identified with the jar. The jar is the identified form of the milk. By this, you can treat the jar as milk and milk as the jar. This does not mean that the milk is actually the jar or the jar is actually the milk. The milk is not transformed into the jar or vice-versa. The identity of the milk with the jar is only an assumption, valid for all the practical purposes. Here, the milk is the un-imaginable God and the golden jar is the infinite cosmic energy. The small handle of the jar is the soul. The philosophy of Shankara can be understood in terms of milk, jar and handle. The handle (soul) and the jar (cosmic energy) are one and the same qualitatively since both are made of gold. Therefore, the handle (soul) is equal to jar (cosmic energy) neglecting the quantitative difference. Now, the milk (un-imaginable God) is equal to jar (cosmic energy) since the jar (cosmic energy) is the identified form of the milk (un-imaginable God). The conclusion is that since milk (un-imaginable God) is equal to jar (cosmic energy) and jar (cosmic energy) is equal to handle (soul), the handle (soul) is equal to milk (un-imaginable God). The final conclusion is that the soul becomes the un-imaginable God! This is a mathematical derivation and the final conclusion is a fun. When the big jar itself is not actually the milk, can the small handle become the milk? But, this conclusion was essential to convert the atheists into theists. When the atheist is told as God, the atheist will not deny the existence of God because if God is non-existent, he himself becomes non-existent. At least, the atheist becomes theist and all this magic of logic is necessary for such conclusions. Shankara converted the atheists into theists through His intellectual logic. You should not feel that Shankara is believing that the soul is God. He brought out the quantitative difference between jar and handle to differentiate the jar containing milk and the handle without milk (satyapi bhedaapagame...). He accepted the quantitative difference between the soul and infinite cosmic energy, comparing the soul to a wave and the infinite cosmic energy to the mighty ocean. He differentiated the jar and handle by neglecting the qualitative similarity. He further stated that the handle is a part of the jar containing the milk. Here, the jar is taken for milk since jar is the identified form of the milk. Now He said that the handle is a part of the milk and the milk means the identified jar. The assumption of milk as jar is retained. But, the assumption of handle as the jar through qualitative similarity is denied. This means out of the two assumptions, one assumption (jar standing for milk) is retained and the other assumption (the handle standing for jar) is removed. Since the ego of atheists is reduced to some extent, only one assumption is released. Madhva released the second assumption also stating that the milk indicated by jar is totally different from the handle. In fact, even the jar is not milk and is totally different form the milk. But however, the jar contains milk and hence stands for milk, whereas the handle does not contain milk and can never stand for milk. This means that the cosmic energy is also totally different form the un-imaginable God but at least it can stand for God since it is the container of God. The soul is not containing God and hence, the soul can be totally rejected to have any identification with God. In fact, even the identification of God with cosmic energy is only an assumption and therefore even the cosmic energy is totally different from God like the soul. This total difference is emphasized by Madhva. Ramanuja acted as a bridge of this transformation of concept from Shankara to Madhva. The total similarity of Shankara called as monism (Advaita) is transformed into the total difference or dualism (Dvaita) of Madhva in course of time, as the atheists are transformed into devotees. Shankara transformed the strong atheists into theists. Ramanuja transformed theists into devotees. Madhva transformed the devotees into strong devotees. Hence, the three preachers transformed a strong atheist into a strong devotee in course of time through sequential steps according to the stepwise transformation of psychology of the people. The difference in the three preachers is not the difference between the three preachers but is the difference between the psychologies of gradually progressing students. www.universal-spirituality.org Universal Spirituality for World Peace
  25. Un-necessary expenditure of wealth result in sin Your expenditure will never yield zero and it either yields good fruit or sin Your expenditure should be based on sharp analysis since your expenditure may result in the pleasure of God as well as in the anger of God. Earning the wealth is a great act. Saving the earned wealth by controlling unnecessary expenditure is greater act. Proper utilization of the saved wealth is greatest act. You can get the grace of God through proper utilization of the saved wealth in His name. When you spend your money in the name of God, God is pleased. But, you should spend it properly with sharp analysis. If the wealth is wasted or spent for un-deserving persons, God becomes furious. Therefore, expenditure or donation of money can bring the grace or anger of God and it is like a double edged knife. Therefore, controlling the expenditure in un-necessary ways and also resisting the expenditure on un-deserving persons results in pacifying the anger of God. The un-necessary expenditure and expenditure on un-deserving persons result in sin and you will be punished in the hell. Therefore, your expenditure should be based on sharp analysis since your expenditure may result in the pleasure of God as well as in the anger of God. Veda says the same [samvidaa deyam], which means that you should donate after analyzing through proper knowledge. You think that wasting money yields neither sin nor good fruit and the result is only zero. This is totally wrong. Your expenditure will never yield zero and it either yields good fruit or sin. Hence, you should be very careful in the expenditure or donation. A farmer gave milk to a serpent, which is shivering in snow. After gaining sufficient heat from the nearby fire created by the farmer and after gaining sufficient energy through the milk, the serpent bit the farmer and went away. The serpent killed some more people outside also due to the gained energy. For that act, the farmer was punished in the hell also. The farmer was not only punished on the earth, but was also punished in the upper world after death. Such is the severe result of donation to un-deserving people. www.universal-spirituality.org Universal Spirituality for World Peace
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