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> Dattaswami's Greatest Hits, Vol 1
dattaswami
post Jan 18, 2011, 10:47 PM
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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.
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dattaswami
post Jan 24, 2011, 06:08 PM
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Universality of God

In the scriptures of every religion, we find the prophets giving statements which declare their uniqueness and their identity with God. E.g Lord Jesus says 'I am the light, I am the path', 'I and My father are One', 'One can reach My father only through Me' etc. Every fanatic misunderstands these statements to be statements of exclusivity. He thinks that his religion alone is the path. Its prophet alone is identical with God and all the religions are false.

Suppose there is a person who is neutral and wishes to join some religion. Which religion he should join? Follower of each religion says that theirs is the best religion and the only true religion.

The above concept of One Impartial God, who created this one world, clearly demands the unity in all the human incarnations and in all the religious scriptures. Proper interpretation of the statements of scriptures can achieve this unity. For example, Lord Jesus declares His oneness with God, His Father. The word 'I', used by Lord Jesus in the Bible, means the human incarnation in general. It is called Emmanuel (Heb. 'with us is God'). It means that God comes to live with human beings. The Bhagavad Gita also says that God enters the human body. God pervades all over the human body like electricity pervades all over the wire. The electricity and the wire become one and the same. This is the interpretation of oneness of Father and the Son.

One can experience God only through the medium in which He is present. In His Cosmic form, He is beyond our reach. Thus the human beings can experience God through human incarnation only. This is the interpretation of the statement that one can reach the Father only through the Son. Every human incarnation clearly preaches the special knowledge which clearly throws light on every minute detail. Such interpretations reveal the real universal meaning of scriptures.


When a mother says to her children 'all children must serve me', she does not mean that all children in the world should serve that mother alone. The children residing in faraway lands cannot possibly serve her. The correct interpretation of her statement is that all of her children should serve her. When you generalize her as any mother, then it means that every child should serve his or her own mother. Thus conservatism leads to ignorance while generalization based on the essential truth leads to universal knowledge.


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dattaswami
post Jan 24, 2011, 06:09 PM
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Awareness did not exist before creation

You can say ‘the awareness of God’ but you cannot say that God is awareness. The reason for this is that the awareness observed in living beings is a form of inert energy working in nervous system. Before the creation, space cannot exist, since space is the first item of creation, which is the first subtle form of inert energy. Therefore, before creation neither materialized nervous system nor inert energy can exist. In such case, the generation of awareness is unimaginable. Even if you assume that the awareness was generated from some unimaginable source, the awareness, which is a work form of inert energy, cannot exist before creation.

Since space is the first form of inert energy, in the absence of space, there cannot be existence of inert energy. If the inert energy was absent before creation, how can you say that awareness, which is a form of inert energy existed before the creation? In such case, you have to conclude that both the source of awareness and awareness itself are unimaginable. Instead of two unimaginable items, it is always better to say that one unimaginable item existed. Then, the conclusion is that the unimaginable source (God) existed and His will, which is awareness, must be the first form of inert energy that was created even before the space. But, without space, inert energy can never exist. Since space is needed for the waves to propagate or for the fundamental particles of inert energy, which alone is transformed into awareness or will.

To avoid the two unimaginable items, even if you say that the unimaginable God Himself is the unimaginable will or awareness, then also, your purpose is not served, since the unimaginable awareness cannot be the imaginable awareness that is seen in the living beings. Moreover, when you say that something is unimaginable, how can you say that it is awareness or inert? Hence, there is no other way than to say that one unimaginable item, which cannot be qualified by terms like awareness or inert created the space directly. Therefore, Veda says that the unimaginable God created the space directly (Atmana Aakashah…).

But Veda says that God wished to create the world. Such statement can be taken in view of the general procedure seen in the world, which is adopted for the sake of convenience of understanding by human beings. Veda also says that the unimaginable item (God) created the space or energy directly (Tat tejo asrujata…). Once the space is created, which is the first form of inert energy, the procedure of the creation is a routine process as described by Veda regarding the creation of air etc. after space. In this procedure, the last item that was created was awareness from the food (Annat purushah). You cannot bring this awareness even before food and not to speak of bringing the awareness even before the generation of space.

Now there are two items. One is the unimaginable God and the other is imaginable world which includes awareness as the final product. The generation of the world from God is also unimaginable, since there is no similar example of unimaginable generating imaginable in the world. From space onwards, we have only the imaginable generating another imaginable and any link between two imaginable items is imaginable. Therefore, Veda says that the link between space (Mahat) and God (Purusha) is unimaginable (Avyaktam) as seen in the statement “Mahatah paramavyaktam, avyaktaat purushah paraha”.
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dattaswami
post Jan 28, 2011, 06:44 PM
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The logic shows four types of authorities to decide any point. The first is perception (Pratyaksham), in which anything is directly experienced through senses in this world. The second is inference (Anumanam), in which anything is inferred based on a characteristic sign. For example, smoke is coming from a mountain and fire is inferred. In this authority also the perception is the basis because the relationship between fire and smoke is already perceived in the kitchen. The third authority is simile (Upamanam), in which an unseen animal is explained to us by comparing it with a known animal. Even here, the person who is explaining has seen both the animals and thus perception is the basis. The fourth is the statement of a well-wisher (Shabdam), by which we believe the existence of an unseen item explained by our well-wisher.

Here also perception is the basis because the well-wisher has seen that place. Therefore there is no authority, which is not based on perception. The scripture (Sruti), supporting scripture (Smruti), logic (Yukti) and finally the direct experience (Anubhava) are considered as the four stages of any authorized validity of a concept. The final stage of experience (Anubhava) is very important and forms the basis because it is again related to perception only. Therefore you cannot say anything which is beyond experience and perception. Even the unimaginable God (Parabrahman) is experienced through human form. In this case the experience may not be direct but the experience is through a medium (Human body).

The experience is same whether it is direct or indirect. The heat from the fire is experienced directly and the same heat is experienced indirectly from a hot iron rod. This experience does not reveal the nature of Parabrahman because the experience is based on a characteristic sign of the medium only which is specific to the existence of the unimaginable God. Such characteristic sign is the specific special knowledge called as Prajnanam. The knowledge is the property of a specific quality (Sattvam), which is an associated property of awareness. Thus it is not the property of God and thus God is untouched by anyone. Due to His presence, this knowledge becomes special and wonderful by which we can infer the existence of God. The unimaginable knowledge indicates the unimaginable God.

Thus we have the perception of human incarnation in this world and thus God is perceived by us (Yat sakshat.., pratyagatmanamaikshat -Veda). Therefore science which is based on the perception is the basis of the spiritual knowledge. The human incarnation showing specialties is satisfying the basic perception. The unimaginable talents of the human incarnation indicating the unimaginable God are clearly perceived. Therefore the unimaginable God is perceived but the unimaginability is not violated. To deny the unimaginable God is unscientific and shows only foolish rigidity.

Veda says that this entire world is a homogeneous entity called as Brahman (Sarvam khalu idam Brahma). Veda also says that all the forms existing in this world are generated from, maintained by and dissolved into Brahman. On scientific analysis it is clearly proved that the inert energy can be the Brahman that is mentioned by Veda. Matter, awareness, light, heat, sound, electricity, work etc. are the various modifications of the inert energy. The inter-conversion of inert energy and all these forms is very clearly proved. The awareness in a human being disappears when the food is not supplied. The food (Annam) and the oxygen (Prana) combine to produce the inert energy. The food is oxidized and energy is released. A part of this energy is converted into awareness in the brain and nervous system. The reverse of this is invalid because awareness is not producing energy or any form of the energy. When the food is not supplied, the awareness is unable to produce the heat energy, which can maintain the activities of the body. The awareness is also unable to produce even a single atom of matter. Therefore awareness cannot generate any item of the world.

Moreover awareness is discontinuous and therefore you cannot consider that this world is made of awareness. The awareness itself is the inert energy in its essential form and thus constitutes the various items of this world or a dream. You can realize any item of this world as inert energy by scientific analysis. To realize this world as modification of awareness is only an imagination. Thus the basic validity of the authority, which is perception and direct experience is absent in the argument of Advaita philosophers.
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dattaswami
post Jan 28, 2011, 06:45 PM
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The Advaita philosopher is trying to become the standstill awareness without any attribute (Nirguna chit). The attributes of the awareness form the state of mind (Manomaya Kosa). When the attributes (Gunas) or feelings are absent, there is no existence of the faculty of mind. This is referred as the dissolution of mind (Manolaya Yoga). Such a person remains as the body of food and respiration only without mind. Such a state is the state of plants and trees. Plants and trees are made of food and carry on the respiration. The mind is very negligible and can be considered as absent. The Advaita philosopher has kept this state as his final goal, which is the state of a tree. It is said that one becomes whatever he desires (Yat bhavam tat bhavati). If this philosopher dies in this state only as the final goal, he achieves the same state by taking birth as a tree. The state of Avadhuta is a severe state of Advaita philosopher, where the person is almost in the state of deep sleep.

In deep sleep the awareness attains the eternal basic form, which is the inert energy. Such a person ending in this state shall be born as an inert stone which is the inert energy present in the form of matter. It is not a curse but it is the desired state and is the fixed final goal of the aspirant only. The aspirant aspired for such state and lived in such a state for a long time and wishes to remain in that state continuously. Therefore one need not be angry with Me in this point.

Both the above states (Sanyasa and Avadhuta) are the fruits of achievement of self-realization in practice which is appreciated as self-attainment (Atma Yoga). The self attainment should not be the end of your spiritual effort and is not the final goal. If the self attainment is the final goal of this precious human life, the future birth as a tree or a stone is inevitable because of the strong desire about it. But if this self-attainment happens to be the middle stage of your journey, such attainment is appreciable. By such self-attainment you are undisturbed like a stone. You are firm in your determination like a rock. All this state is only a training given to you to make you fit for the service of God. If you end with this training, there is no difference between yourself and a stone. To become a stone is not the final goal. To stand firm like a stone in doing service to God is the final goal. Therefore after attaining the self, we have to search for the super self, which is available in the human form in your present generation. Then you have to serve Him in His mission like a rock. For such dedication, you have to withdraw yourself from all the worldly bonds and become like the firm mountain. If you withdraw from all the worldly bonds and remain idle without doing the service to God, then you are just a stone with awareness.

What is the use of such withdrawal (Pratyahara)? You are given training to become a soldier. If you do not become a soldier and fight in the war, what is the use of your training? You should not end with the training. The training must have its application. The self-attainment is training. Its application is in the service to God.

The all pervading homogenous single phase of finest form of inert energy is space. The space has no awareness as per the scientific analysis and as per the practical experience. Then how can we say that awareness is all-pervading? How can we say that this entire world is awareness? The awareness is an available item in the creation. Veda says that no item of creation is God (Neti Neti). The awareness is a special form of energy propagating in the nerves. It is in the form of waves, which requires space. It is a definable item of space having the three geometrical co-ordinates. The awareness exists in the awakening-state and disappears in the state of deep sleep. Thus it is bound by time. God is beyond the four dimensional space-time model, which is the inherent essence of the creation. Of course, it is very difficult to understand or imagine awareness (Sukshmaya sukshmadarsibhih -Veda).

But it is not completely unimaginable. It may be unimaginable for an ordinary man. But for scholars and scientists it is perceivable and imaginable. Gita says that scholars or scientists can see it (Pasyanti Jnanachakshushah). But regarding God, Veda and Gita say that God is completely unimaginable (Yasyaamatam –Veda, Mamtuveda na -Gita). For any statement the direct sense (Abhidha) must be preferred. The indirect sense (Vrutti) should be taken only in the case of impossible situation. For example, if you say that a village exists in Ganges, you have to take the indirect sense because it is impossible. Therefore, it means that the village is very near and is just on the banks of Ganges. Such approach is called as ‘Lakshana’. The village and Ganges are visual items. The impossibility rises here in visual items. But in the case of God, God is not a visual item and thus there is no basis for you to think about any impossibility in an invisible and unimaginable item.

If your decision is that everything is understandable to your mind, then such indirect sense can be taken. Then you can say that the unimaginable God means the God who is imagined with lot of difficulty. In that case you are contradicting Veda and Gita due to egoism. Even Lord Yama says that he could not understand God (Kathametat Vijaniyam –Veda); the Advaita scholar who shivers even seeing the messengers of Lord Yama is boasting that he can understand God. Even though the best scholar and the best devotee who is going to become Brahma (Hanuman) is not stating that he is God, our Advaita philosopher who is ‘greater than Hanuman’ is stating that he is God! If every soul is God, Hanuman being God should not have waited to meet Rama, the human incarnation, on the instruction of his mother. If every soul is God, Hanuman can find any person as God and need not wait to meet a specific human being, who is Rama, the human incarnation.


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dattaswami
post Jan 28, 2011, 06:46 PM
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This world is essentially a homogeneous phase of inert energy, which is space as the finest form of energy. The creation comes from space or finest energy. The space has come from God. This is explained by Veda (Atmana Akasah). The space or the finest energy is called as Mahat, which is infinite. From the space all the world gradually comes out by the will of God. Even the space came out from God by His will only. If you do not recognize God, the energy being inert cannot plan the creation. The link between God and this space (Mahat) is unimaginable and is stated as Avyaktam. Veda mentions this unimaginability (Avyaktam) as the intermediate item between God and Mahat (Mahatah Paramavyaktam…). You should not fix this Avyaktam to a particular item only. It is simply a word which means unimaginable and can be used in any context to mean any item by anybody.

Suppose a student is unable to understand the higher concept. For him such concept is unimaginable. Therefore the word unimaginable (Avyaktam) has a general sense and can be used in any context. This word is also used to the subtle and invisible state of the world in the energy as a micro impression also after the final dissolution of the world. Similarly the word Brahman can be used to any greatest item depending on the context. It can indicate anybody starting from God to the head of a village. Veda says that God is beyond this link (Avyaktat Purushah Parah). Space is imaginable but God is unimaginable. Therefore the link between unimaginable God and imaginable Mahat also becomes unimaginable. Only the link between two imaginable items is imaginable and can be understood. The unimaginability is experienced and the unimaginable God identified with the perceivable human incarnation is experienced. Therefore the concept of unimaginability is proved by the basic validity of authority through experience and perception. Veda says that you can see God (Pratyagatmanamaikshat). If Lord Krishna or Jesus is not seen and if they do not establish the concept of unimaginability through their actions, the existence of unimaginable God can be ruled out.

Since there is only one Krishna or only one Jesus, you cannot say that every living being or human being is that unimaginable God. Such dilution is only the effect of egoistic demonism.

The first form of creation is energy. All the other items are the modifications of that energy only. All the modifications may perish but energy remains eternal due to the will of God. It is like the reel of the film containing the whole picture after the dissolution of the world. No fool will destroy the reel at the end of the show. Therefore the reel is eternal. But its eternality is based on the will of God. If God wishes, even the energy disappears. The reel is not destroyed but can be destroyed. Such eternal finest form of energy is called as Mahat by Veda and is called as Mahat-Brahma by Gita (Mamayonih Mahat-Brahma). The Shastras say that Mahat itself means Brahman (Mahat Brahma iti proktam). When the will of God is withdrawn, this entire world along with the souls and their corresponding attributes become a static impression on the inert energy and is retained in the state of Avyaktam.

In this state both good and bad attributes or feelings are static and inert and therefore become equal. A good deed painted as a picture on a paper is equal to a bad deed painted on a paper. There is no difference between good and bad in this state. This is the equilibrium state of the good (Sattvam) and bad (Rajas and Tamas) qualities before and after the creation. This is the meaning of the equilibrium state of the three qualities as mentioned in the Sankhya philosophy. If the qualities are associated with awareness, certainly a bad feeling or a bad action cannot be equal to a good feeling or a good action. The equilibrium state certainly means the state of the good and bad qualities as inert impressions in the basic phase of inert energy. Such a state results in the deep sleep. This finest primary energy is called as Mula Maya or Mahat-Brahma or Karya-Brahma or Hiranya-Garbha.

Since it is the first greatest item of creation and since it is infinite, it is called as Mahat-Brahma. Since it is the generated product or effect, it is called as Karya-Brahma. Since God is hidden as root cause in this energy, it is called as Hiranya-Garbha. The word Hiranya indicates the most precious God and the word Garbha indicates the unimaginability of God. It is called as Mula Maya because it is the root cause of this universe up to which only one can analyze. God is called as Mula Mulam which means the root of the root. The word Maya means the wonderful capability or potentiality of this energy by the will of God. This energy again stands as the medium for the will of God. The wonderful design of the world created by this energy indicates the wonderful will of God. No soul can cross this Mula Maya because the soul can be transformed into this basic inert energy at the maximum.

It cannot be beyond itself. Only God who is the generator of this energy can be the original creator. The modifications of this energy like matter, awareness, light etc. constitute the second plane called as Maha Maya. A soul can cross this Maha Maya at the maximum. He can create matter from the existing inert energy. He can create awareness (life) from the existing inert energy. He can create light, heat etc. from this inert energy. These are the super natural powers which are responsible for miracles (Ashta siddhis). He cannot create the primary energy and thus cannot be the original creator. He is the creator at the secondary level and therefore can be called as secondary creator. In the third level, the feelings are generated from the awareness. The forms are generated from the matter. These forms and feelings constitute the third level called as Maya. Any soul has the power to cross this Maya. Anybody can produce any form from the matter. Anybody can produce any feeling from his awareness. When a devotee blessed by God with super powers has created a golden pot, it indicates his level beyond the third and second planes. The gold is produced from the existing energy and this shows that he controlled the Maha Maya. When that pot is produced from that Gold that shows that he controlled Maya. But he cannot create the primary energy from which the gold and pot are produced.

At this point you cannot differentiate the human incarnation from a devotee. If the human incarnation has to produce this primary energy, first He must dissolve all the existing primary energy. After such dissolution, the soul disappears. You cannot exist to see the creation of that primary energy. Even after the creation of primary energy, you are existing as an inert impression in the inert energy and thus cannot understand anything. Only when this primary energy is transformed into awareness, you are able to understand anything. Therefore the transformation of inert energy into awareness cannot be also understood by you in the process of creation. You can only understand this transformation by observing the dissolution of awareness on stopping the supply of inert energy in the form of food. Therefore any devotee can be blessed to cross Maya and Maha Maya at the most but can never cross Mula Maya because in such state the souls disappear along with the entire universe. When Lord Krishna was taking the parched rice form Sudama, Rukmini restricted the Lord while taking the rice for the third time.

If Lord takes the rice for the third time also Sudama will cross the Mula Maya and will become the original creator, manager and destroyer of the primary energy. A soul being the primary energy in its essential form cannot go beyond the very inert energy. Therefore it is impossible for any soul to create, manage and destroy the Mula Maya. Sudama was blessed to cross the two levels of Maya and Maha Maya. When he crossed the first level, he crossed the illusion of forms and qualities while living with them. When he crossed the second level, he attained all the superpowers. The Lord was ready to give up the original creatorship also, but since the soul cannot perform that activity, it was restricted. When the Lord is prepared to become your servant through your practical devotion, what is the necessity of becoming the Lord? When the doctor is becoming your servant to perform the operation, why should you wish to become the doctor? When you can attain the higher fruit than Advaita, what is the necessity of aiming at Advaita, in which state you have to perform the tremendous duties of creation, management and dissolution of the universe? Such duties are impossible to any soul and are also unnecessary headache, when there is a possibility of becoming the master of God through the real, practical devotion. God becomes servant of His servants.

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post Jan 28, 2011, 06:46 PM
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A human being is exactly regenerated by science, today, in the form of a robot. Several microprocessors simultaneously function and identify the object in a single instance like the human brain. The chip of information present in the robot is the subtle body of the human being. According to science, which does not believe in previous birth, the information in the chip is gathered by the brain in course of time as the child grows by observing the world. In a dead body since this chip of information (Subtle Body) escapes as Jiva, it is very difficult to exactly reproduce the same chip and introduce into the dead body. Therefore, it is very difficult to make the dead body alive to behave exactly as the previous person.

The Jiva contains the information collected in the previous millions of births. Therefore, the regeneration of the chip is impossible which means to bring back the same dead person is impossible. This point indicates only the difficulty in the process and thus is not related to the concept of God. It is only an impossibility within the limits of Science. Christianity and Islam which do not believe the previous birth or future rebirth are in agreement with science in this aspect because the escaped chip will never come back to the earth. Science says that the chip disappears along with the life. But there are several practical examples in the world in which souls have remembered the past births and narrated the past events correctly.

Thus the rebirth is proved based on the perception. Whatever may be the case, the human being is exactly reproduced in toto by the scientists in the form of a robot, whether the brain-chip has received information from the previous birth or from external world in this birth. All the potentiality of awareness is exhibited in toto by the robot. This has clearly proved that any human being is a created item only and not the creator. This rejects the view of Advaita philosopher who says that every living being is Brahman or God, the creator. However science is good as far as this achievement is considered but some scientists who are atheists say that no human being is God because God does not exist. Science is good and most of the scientists are also good because even the top scientists like Einstein believed in God. The scientist who is not the perfect scholar in science talks like an atheist.

The superman like Krishna or Jesus is a perceived example in this world. Even though the scientist is able to produce robot, who represents any ordinary human being, why is science unable to produce the robot resembling Krishna or Jesus? Jesus gave the eyesight to blind. But the robot cannot do that. The super powers are impossible for a robot. Therefore science is used to reject the philosophy of Advaita scholar but the same science is to be condemned in the case of superman. The logic of science is used to refuse the logical items like human beings to be called as God. But the same science is to be condemned if it says that there is no God or human incarnation (superman). The logic is used to reject the items of creation to be called as God. But the same logic is to be rejected to analyze God, who is beyond logic. The superman is exhibiting the superpowers before our eyes.

If science rejects the perception of superman, then the perception of the entire world should also be rejected. Thus science is utilized in one context and is criticized in another context. Ghatotkacha was a demon having both good and bad qualities. He was utilized by the Lord to kill Alambusa who was a demon with all bad qualities only. But Ghatotkacha cannot be excused for his partial bad qualities. Therefore the Lord planned in such a way that Karna kills Ghatotkacha. Karna is having all good qualities except a very few bad qualities. Therefore even Karna cannot be excused and was killed by Arjuna according to the instruction of the Lord. Therefore science is used to analyze any item of the creation. Science is perfectly useful in rejecting the items of creation, which are not God. But the same science is to be rejected when the concept of creator is approached, because the logic fails in God. In fact, science is only a subject which is limited to the analysis of the creation. It keeps silent about God because it cannot analyze God. Therefore there is nothing wrong with science.

Some scientists oppose God and this does not mean that science opposes God. Buddha kept silent about God because God is unimaginable. He preached about the spiritual efforts of the human being because the human beings and their efforts are imaginable entities. The silence of Buddha was misinterpreted by the followers and Buddhists say that Buddha did not accept God. The same situation is true in the case of science also. Therefore there is nothing wrong with science because only some scientists are wrong. If science is absent, we cannot analyze the awareness so clearly and we might have been misled by the followers of Advaita and we might have thought that awareness is God. You must maintain the power of logic always as far as the items of the world including human beings are concerned.

You have to leave logic only in the case of God. Science helps you to identify what is not God and this itself is a great advantage. Otherwise you will be fooled by others since you can easily be trapped by others so that you can easily believe any item of the creation as God. Today there are several spiritual preachers who do not know the fundamentals of science. They believe certain items of the creation as God because their analytical faculty is weak due to lack of scientific knowledge. They are blind and mislead the people, who are also blind due to lack of scientific knowledge. The philosophers are good scholars of logic but the ancient logic contains several wrong conclusions due to absence of experimental verification. For example, the ancient Indian logic says that sound is the characteristic property of space. But sound cannot travel in vacuum. It requires particles to vibrate mechanically for the propagation. Thus mere theoretical logic called as dry logic also goes wrong in several places.

Science is never wrong as far as the analysis of the creation is considered. In the case of God it is incapable to touch God. Incapability is not wrong. Science accepts its incapability by not speaking about God like Buddha. In fact this is the correct way of explanation about the unimaginable God. Shankara says that silence is the best explanation for the unimaginable God called as Para Brahman (Maunavyakhya Prakatita Parabrahma Tattvam). At least science does not pose to give wrong conclusions in the case where it fails because it understands its limits. The Advaita philosopher is just opposite to science. He is also incapable of understanding the unimaginable God like science. But he does not accept his incapability and poses that he has understood God and presents every living being as God. Silence is far better than the misled and misleading Advaita Philosopher. Buddha is far better than the present Advaita philosopher.

Buddha kept silent about God and such silence is the correct interpretation in the case of unimaginable God. Veda says that every word fails in the case of God which means that one has to keep silent about the explanation of God. In Veda it is mentioned that a son of a sage came to his home after studying the spiritual knowledge. When his father asked about God, the son kept silent and the sage certified that his son has completed the spiritual knowledge. God is unimaginable only to those people who like to approach God directly. But the devotees experience God through a specified human form. The devotees may not know the real nature of God but they have experienced God. The Advaita scholar opposes this concept and tries to experience God within himself or within every human being. He does not experience God because he poses that he knows the real nature of God as awareness.

The devotees accept the unimaginable nature but experience God. A blind man enjoys the taste of a sweet kept on his tongue even though he does not see it or realize its appearance. This is the case of a devotee who believes the human form of God. A person is not blind but he is eating some mud claiming it as the sweet. He has seen the mud and can explain the nature of it. But what is the use? His conclusion is wrong and therefore he lost the experience of sweet. Egoism is responsible for such loss. A devotee who does not believe the human incarnation but believes in other forms like statues, which are not God is also a blind person who eats mud thinking it as a sweet. A person who has not tasted sweets pleads or believes that the mud is the only sweet. He is not prepared to taste the real sweet. Therefore he is not capable of differentiating the mud from sweet. Therefore mere devotion is not sufficient. The devotion must be associated with knowledge or logical analysis to reject the items of the creation as non-God entities.
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post Jan 28, 2011, 06:47 PM
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The case of the atheist is worst because he does not accept the sweet even in theory. He eats mud accepting it as mud. For him there is no sweet. Only mud is the ultimate reality. The Advaita scholar and the blind devotee eating mud as sweet are better than the atheist because they have at least accepted the concept of sweet in theory. They are eating the mud as a representative of the sweet. But the Advaita philosopher does not accept that the mud represents the sweet. He says that the mud is the sweet. The atheist says that the mud is the mud and there is no sweet. Now what is the difference between the Advaita philosopher and the atheist? The Advaita philosopher calls the mud as sweet. The atheist calls the mud as mud. Except this theoretical difference, both are practically eating mud only. At least the blind devotee who is eating the mud as representative of the sweet is better than these two because he recognizes the sweet separately from the mud.

Since he is unable to get the sweet, he is eating the mud assuming it as sweet. Therefore in the representative worship (Pratika –Upasanam) the knowledge of the separate existence of the represented item and the representing item exists. Veda says that the inert sun in the sky can be worshipped as God (Adityam Brahma Iti Upasita). Veda says that you can worship the sun assuming the sun as God. This does not mean that sun is really the God. The same point is further clarified by Veda (Nedam tat yadida mupasate). The second statement clearly means that sun is not God because sun is worshipped as the representative of God. Such representative worship is the beginning stage of the correct path. Therefore if you worship a photo or a statue representing God, It shows only the beginning stage of the right path and it is not the wrong path at all. But if you believe the statue as the God directly, you have fallen even from the beginning of the right path and you have entered the wrong path. A photo or statue of Rama can represent the actual Rama but cannot be Rama directly. The photo or statue is good because it inspires you and develops your devotion.

But remember, that your inspiration or developed devotion is only theoretical and there is no trace of practical devotion in it. It is only the beginning stage of devotion. A better stage will be to practically worship any human being representing Rama. The photo has developed your theoretical devotion but if you worship the photo practically, it is foolishness. If you apply scent to the photo, it is waste, because the photo can not enjoy the applied scent. Instead of that, you select a devotee of Rama as the representative of Rama and apply scent to him. Even though he is not Rama, he is enjoying the scent.

Thus your practical devotion is at least fruitful and meaningful. Instead of rubbing the sweet on the mouth of the statue of Rama, give the sweet to a devotee of Rama and be satisfied that Rama has enjoyed the sweet through that devotee. In fact, God lives in the heart of the devotee and really receives your practical worship. Even if the human being is not a real devotee, at least the human being can be assumed as a representative of Rama. Thus service to human beings can be assumed as service to God. The humanity can be assumed as a representative item for God. But serving the devotees is far better than the social service. At least while serving the humanity, you should do the service in the name of God so that the society of human beings can be treated as a representative of God. Try to develop the devotion in the human beings while serving them. However, such a service cannot touch God directly or indirectly. It only develops the devotion in you. Therefore Sankara condemned the school of social service without relating it to God (Loka sevaka mata khandanam).

Sankara did not oppose the social service in the name of God. This school considers the society as God directly and pleads that service to society is the direct service to God. This point was refuted by Sankara. Therefore mere social service done by atheists is of no use. Such social service gives only heaven from which one has to return to Earth after enjoying the fruit of the service for a short time (Kshine punye –Gita). Thus serving any human being in the name of God or keeping him as a representative of God is better than serving the humanity without any mention of God. The direct worship to God is possible only if you can catch the present human incarnation. The God who lived in the body of Rama is present in the human body of the present human incarnation. Only blessed and liberated souls can get such rare divine fortune.

The human incarnation is the best and real address of God. The next best address is a devotee. When you eat the sweet, you are directly happy. When you hear that your son was given that sweet, then also you will feel happy because you have eaten the sweet indirectly through your son. In these two cases only, God is fully pleased. Since it is very rare to recognize and approach the human incarnation, the best convenient way for all is to worship the devotee. Devotees are available in plenty. Among the devotees, select the best one by doing analysis. Leaving the atheist, who prepares the sweet and eats himself saying that there is no God, all the other devotees are good, but their levels are different. If you are a beginner, you are not criticized. An LKG student should not be condemned. Only a boy who does not come to the school at all (Atheist) is condemned. But you will be also criticized if you sit in LKG class throughout your life. You should not be beginner only till your death. You know life is very rare.

Christianity and Islam say that there is no re-human birth. Even Hinduism says that human birth is very rare, which means almost impossible. In such a case, should you sit in the LKG class only throughout your life? You can worship the statues and improve your inspiration, which is the theoretical devotion only. The devotion should become practical. There is no fruit for the theoretical devotion. It becomes fruitful only when it is expressed as practical devotion, which is service or worship. You have to leave the statue when you start the practical devotion. If a devotee is not available, serve any human being and try to convert him as a devotee so that your worship can be continued with that person. If a human being, who has become a devotee already, is available, your effort becomes easy. When you are worshipping the devotees, in course of time, God in human form will approach you. You are almost an atheist if you try to use God for solving your personal problems.

All your love is only on the solution of your problem and not on the instrumental God. When your son gets fever, you are taking him to doctor. You are showing all the respect to the doctor. Your respect is not real because the reason for that is only your love to your son. You are serving your son without aspiring anything in return. Such love to God is the goal which you have to achieve. Arjuna is using Lord Krishna as his driver in the war meant for solving his personal problem. This state is the ground state on which almost all the human beings stand. Arjuna sitting on the ground at the feet of the Lord represents this state. Hanuman is on the flag which is on the top of the chariot, representing the goal. Hanuman served the Lord for the personal problem of Lord, which is not even related to the upliftment of humanity. Rama told Ravana on the first day of the war that if Ravana returns back Sita, He will go back. This means Rama is interested in getting back Sita only and not to kill Ravana for protecting the World. Service to society is not greater than the personal service to God because God is far above the society. Hanuman did not aspire for anything in return. When a garland of pearls was given to him, he rejected it. The whole Gita aims in the transformation of yourself who is present on the ground like Arjuna to the state of Hanuman who is flying on the flag. Your present state is represented by Mahabharata. Your goal is represented by Ramayana. Bhagavatam is an unimaginable state of devotion, which cannot be achieved by effort. Radha and Gopikas became mad about Krishna. Madness cannot be achieved by any effort. Especially madness of God is impossible. Only one in millions and that too in some birth out of millions of births, becomes mad about God. Madness is the ninth state and the final tenth state is only death (Unmado maranam tatah).

Only God is beautiful and anything related to God is beautiful. Thus among the human beings, the most beautiful is His devotee. Devotion is the beauty since it is related to God. Valmiki said that Hanuman is most beautiful. He named the part of Ramayana relating to Hanuman as Sundarakanda. Hanuman is a monkey. Normally a monkey stands for the climax of ugliness. We mock a person with ugly face calling him as a monkey. Therefore the beauty is not related to the external gross body. The beauty is also not related to the internal subtle body which is made of qualities. The king Bali was famous for his generosity, which is a good quality. He never broke his word given and this is also a very good quality. But Bali was pushed down to the lowermost world by the Lord. Therefore the good qualities like truth; generosity etc. also have no value when they are not associated with devotion. Anything which is not related to God is ugly. Anything which is related to God is only beautiful. Thus mere social service which exposes the good qualities is of no use without God. It is said in Gita that even a person with bad qualities is great and good if he is a devotee (Apichetsa duracharah). The hunter of animals, supposed to be the highest sinner, was blessed by Lord Shiva for his devotion and he reached the eternal abode of Lord Shiva.

Dharmaraja was the embodiment of all good qualities. The Lord asked him to tell a lie in the war. But he refused to tell the lie. He gave importance to the good qualities than the Lord. At the end Dharmaraja went to heaven only. He enjoyed the fruits of his good deeds for sometime. He did not go to the abode of God. Mahabharata says that he went up to heaven only (Swargarohana parvam). The angel cupid (Manmatha) was having very handsome external gross body but he went against God and all his gross body was turned to formless ash. Hanuman, having ugly face is praised as the most beautiful person in the creation by the sage Valmiki because He was dedicating all His life to the service of God. His God was a human being who did not exhibit any miracle. The required service for Rama was purely personal family work. Hanuman is having several supernatural powers. In these circumstances, even recognizing Rama as God is impossible. But Hanuman recognized with infinite faith and served practically. Therefore Hanuman is the most beautiful person. Lord Shiva is a very powerful energetic form with the third eye. Still the cupid could not recognize Lord Shiva and tried to disturb Him with egoism. The result is that the cupid is not having even a basic form. This concept of beauty should be understood by the present youth. A boy loves a girl or vice-versa based on the form of the external gross body. That love is disappearing when the girl or boy becomes old or deformed by some disease or accident in the life. Some youngsters are giving importance to the good qualities under the name of internal beauty.

The qualities are certainly more valuable than the form of gross body because the quality is more subtle than the form of gross body. The gross body is made of matter whereas quality is made of awareness. Awareness is more subtle than matter. But the good qualities are not having any relation to God. Of course the good qualities should be appreciated than the bad qualities in the context of keeping the balance of society. But by good qualities and good deeds, one can only get the temporary heaven and not the permanent place of God. The gross body and qualities are in the same phase of creation without any reference to God. Suppose in a dream you are presented with a gross object and somebody is presented with a subtle and more valuable object. Since both are unreal, there is no greatness in the subtle body. Similarly, when the forms of matter and qualities are not having any reference to God, there is no basic reality in them. Only God is the ultimate basic reality. That which is not based on God is unreal and it is meaningless to make any difference between two unreal items. If these are based on God, they become real. The quality of devotion can be more valid than the external appearance of a devotee. Here, both the quality and form are real since they are related to God. Therefore the most beautiful and valuable item is the quality of devotion.

You must search for a devotee in selecting your life partner because the sole aim of the human life is only to please the God. The life partner is expected to co-operate with you in your spiritual effort. The selection of life partner should be based on the devotion, which can alone help you in achieving the grace of the Lord in this human life which is the main goal.
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post Jan 29, 2011, 03:28 AM
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Awareness is defined as the work of nervous system
In deep sleep, there are no mind and intelligence
Awareness-Pureawarness-Deep Sleep



The human body consists of five inert elements, out of which space and fire are the two parts of inert energy.Space is the invisible energy, where as fire is the visible spectrum of energy. Apart from these two, the other three are air, water and earth, which constitute the three states of inert matter viz., gas, liquid and solid. Apart from these five inert elements, the mind, intelligence and the feeling of ‘I’, constitute life and the awareness being the work of nervous system. These three are the different forms of the work of inert energy in a functioning nervous system. The fourth work form of nervous energy is storing of information in the brain. Brain is made of inert matter in the form of chemicals. The information is stored in the form of electrical pulses, which are inert energy only.

In the awaken state, the nervous system is functioning and therefore, you can memorize any bit of information that is stored. In deep sleep, the brain and storage of information (chittam) exists as it is and difference is only that the nervous system is not functioning due to rest. Mind is only the process of variation in the analysis. Intelligence is the process of conclusion in the analysis. The process of functioning of nervous system stops in deep sleep and hence, mind and intelligence naturally disappear since they are also processes of functioning only.

The feeling of I is just like a pulse (sphota) like any other feeling representing the total human body. The process of functioning means only work, which is not a pulse. Therefore, in deep sleep, there are no mind and intelligence since both are work forms only. Even though the pulses exist in the storing faculty of brain, they remain in their original nature, which is inertia. When the pulses are associated with the work of functioning nervous system, you are calling the resultant work as awareness. Therefore, awareness is defined as the work of nervous system involving the interaction of pulses or feelings.

When there is no interaction of any pulse, the nervous system may still function and it looks like a working grinding machine without grains in it. Such a state is called as pure awareness and this is the state of transcendental meditation.
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post Jan 29, 2011, 03:28 AM
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Grinding work the simile for awareness


The grinding work of grinding machine without the grains to be ground is this state of meditation. The awareness without any feeling is called as pure awareness. In deep sleep, the grains or feelings are stored in the overhead tank of the machine, called as brain as inert pulses. The static grains in the tank are the inert pulses present in the chittam in deep sleep.

In the awaken state, the grains are moving into the grinding machine and the grinding work is going on. Even without grains, the grinding work may go on due to function of the machine. Similarly, in the meditation state, the awareness exists without feelings. In deep sleep, the machine is not working and the grains are static inert pulses. This means that in deep sleep, the awareness is absent and the feelings are in the form of static inert pulses. The basic form of the grinding work is the electrical energy.

Similarly, the basic form of awareness is inert energy. In deep sleep, the inert energy does not enter the nervous system, which is either stored in the human body or functions in other forms of work of other functioning systems like lungs, heart etc. When the grinding machine stops, the electricity is either in the battery or in other forms of work existing in other functioning machines.
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post Jan 29, 2011, 03:29 AM
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Pure form of awareness and basic form of awareness

There is difference between the pure form of awareness and basic form of awareness and you should not mistake one for other. The pure form of awareness is the work form of functioning nervous system without feelings in the state of meditation. The basic form of awareness is the inert energy present elsewhere in the body since the nervous system is not functioning in the deep sleep. The pure awareness exists in the human being in the state of meditation. The impure awareness exists in the human being in the normal awaken state. The basic form of awareness exists in the human being in deep sleep.
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post Jan 29, 2011, 03:30 AM
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Awareness is only a special work form of inert energy
Awareness is not an independent entity since it is work



Therefore, awareness is only a special work form of inert energy existing in the functioning nervous system. This work depends upon the availability of inert energy that is generated from food by oxidation with the help of respiratory and digestive systems.

This work also depends upon the functioning condition of nervous system. Thus, awareness is the work depending on several systems. Generally, any work is not an independent entity and depends on the system. Awareness is the process of knowing, which is the work of functioning nervous system. Awareness is not an independent entity since it is work. It looks like an independent subject.

Similar subjects are talk, walk etc., which are also works since talk is the process of talking and walk is the process of walking. Hence, awareness, talk, walk etc. are looking like independent subjects, but if you analyze, they are works only depending on the condition of several systems.
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post Jan 29, 2011, 03:30 AM
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The awareness of a human being has birth and death

If you say awareness is God, God also becomes dependent on some systems. The awareness of a human being has birth in the awaken state and death in deep sleep (athachainam …) and it depends on the functioning condition of nervous, respiratory and digestive systems. When you speak about awareness of God, it is also the work of God and is not independent entity. The unimaginable God does not require these systems for the generation of awareness but still the awareness is generated by unimaginable way. The generated awareness of God is the same awareness of a human being in qualitative aspect. The awareness of omniscient God is aware of all the things by unimaginable way and the awareness of human being is aware of few things only by imaginable way. This is quantitative difference only and not the qualitative difference.


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post Jan 29, 2011, 03:31 AM
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The cause of God’s awareness is unimaginable

The cause of God’s awareness is unimaginable, which is the unimaginable God, but the God’s awareness itself is an imaginable item. The gold produced from a metallurgical furnace is the same gold generated by a miracle from the space. The process of generation and the cause of generation are only differing but not the product of generation. In both the cases, gold is one and the same imaginable item, which is the product of generation. The process along with the cause of generation in a miracle is unimaginable and the same in the case of furnace is imaginable.

Similarly, the unimaginable awareness of God means that the process of generation along with the cause is unimaginable, but the awareness is imaginable item only. The imaginable awareness of human being means that the awareness along with the process of generation and cause is totally imaginable. Therefore, the awareness of God and the awareness of human being are one and the same qualitatively and both are work forms of the basic inert energy only. In such case, the dependable work form of awareness cannot be the independent God.
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post Jan 29, 2011, 03:31 AM
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The unimaginable God is not only different from the inert human body but also different from the awareness

Even the awareness of God is depending on God just like the awareness of human being depends on human being. When God entered the human body, it means that God entered the human body having the work facility of awareness. If you say that a student is admitted in the college, it means that the college is running with academic work and the college does not mean mere static inert buildings. Therefore, the unimaginable God is not only different from the inert human body but also different from the awareness, which is the special working facility of human body. He entered the human being, which is nothing but the human body along with its inherent facility of awareness.
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post Feb 03, 2011, 06:29 PM
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Recognition of Human Incarnation

The recognition of human incarnation should be done by the qualities of the spiritual knowledge preached by Him. The Veda gives three adjectives to such divine spiritual knowledge. The first is ‘Truth’ (Satyam Jnanam), the second is ‘Infinite’ (Anantam Brahma) and the third is ‘Excellent’ (Prajnanam Brahma). The true, infinite and excellent knowledge indicates the Lord.

The knowledge is true because the Lord need not tell lies to please the people. The human preachers tell lies to please the people and get some favor from them. The Lord has no such necessity. In fact, all the human beings are at the mercy of the Lord to get some favor from Him. Hence, the Lord will always speak the truth whether you like it or not. Generally, truth always causes disliking. The knowledge is infinite because the Lord will effectively clear the doubts of infinite number of devotees and hence, the knowledge becomes infinite.

The true concept is always simple and brief. But, the doubts on it are many. Hence, the simple true knowledge becomes infinite, when it takes the form of clarifications given to several corners. The knowledge is excellent because the presentation of knowledge by the Lord is simply tremendous. The way of explanation of the concept is impossible to any other human being. Therefore, you have to recognize the Lord by such spiritual knowledge alone. Miracles should not be taken as signs of the Lord because even the demons blessed by the Lord exhibit such miracles. Of course, the miracles are only due to the power of the Lord only. But, the Lord grants such powers to the devotees.
The only power that cannot be transferred to anybody is the true infinite and excellent spiritual knowledge. The devotees are always after the powers and not after such knowledge. Hence, you need not blame the Lord for not transferring such knowledge to a devotee.
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post Apr 02, 2011, 09:41 PM
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The soul is said to be the form of knowledge
The real meaning of the word Atman


The word Atman not only means the self but also the body covering the self as per Amarakosha, the standard dictionary in Sanskrit language. The word Atman is derived from the verb ‘atati’, which means that, which extends or grows or pervades. The body occupies some space and grows in course of time pervading some more space. The soul is a specific form of ordinary inert energy. Actually, it is a specific form of work involving transfer of information from the senses with help of neurons and the receipt of the information by the brain in the form of impression is a subsequent step, which is also involved in this specific work. This step of receipt of the information by the brain is called knowledge or the process of knowing (jnaanam). Hence, the soul is said to be the form of knowledge.

This specific work takes place in a specific system called nervous system. The soul also pervades all over the body through nerves since the soul is a form of inert energy. Since the inert energy is always in the form of waves occupying some space, the soul can be called as the Atman that pervades some space. Therefore, the word Atman means both the body and the soul. Therefore, the word Atman means totally a human being, which consists of two parts called body and soul. Body stands for matter and the soul stands for energy. Both matter and energy are like the two friendly classmates and none is a boss or a slave to the other. Rama and Krishna are two friends. You can call Rama as Krishna’s friend or Krishna as Rama’s friend. If you superimpose the ‘I’ on the soul, you will call the body as ‘My body’. If you superimpose the ‘I’ on body, you will call the soul as ‘My soul’. Neither body belongs to the soul nor does the soul belong to the body because both belong to God, the ultimate single owner.
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post Apr 02, 2011, 09:42 PM
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What is Atmajnaanam

The ultimate conclusion of the meaning of the word Atman is only an individual human being, which is composite of body and soul. The meaning of the word Atman is very very important in spiritual knowledge because this word misled several people. The word Atmajnaanam is very important because by achieving this, one gets the salvation. People think that the word Atmajnaanam means the knowledge of self and start analyzing the soul leaving the body. Such analysis is based on the error that Atman is confined to self only. Even if you realize that Atman stands for both self and body and go on analyzing the self and body, you will not get the salvation. No doubt the Atman stands for both self and body. But, the word Atmajnaanam does not mean the analysis of self and body. It only means the analysis of identification of a specific human being, which is the composite of both self and body that is pervaded by the unimaginable God (Human incarnation).

Here, the word knowledge means the identification of that specific human being pervaded by the unimaginable God, which exists in this world of humanity like a specific water drop in the ocean. The word knowledge stands for only the identification knowledge of the specific human being immersed in this vast humanity and it does not mean the analysis of any human being. If somebody says “do you have any knowledge of that fellow?”, it only means the knowledge of whereabouts of that fellow. It does not mean the knowledge of anatomy of that fellow, which is as good as the anatomy of any fellow.
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dattaswami
post Apr 02, 2011, 09:42 PM
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Philosophy has special dignity of giving the knowledge of Creator
Philosophy does not attempt the explanation of unimaginable God
Atma Vijnanam Vs Atmajnanam



Atmajnanam means the knowledge of a human being. If you take the word Atman confined to yourself only, you will have to apply the meaning of the word Atmajnanam to the analytical knowledge of the anatomy of yourself only. You cannot take that word in the sense of knowledge of identification of yourself, because you are always aware of yourself. The analytical knowledge of anatomy of the human body or its soul can be better indicated by the word Atma Vijnanam. The prefix ‘vi’ indicates the intensified deep knowledge of anatomy of a human being through sharp analysis. The word knowledge generally means the identification of item only. When somebody is not found, you will ask people “do you have the knowledge of that fellow?”
Scientists have already given the detailed knowledge of the anatomy of the human body. They have also found out that the soul is nothing but nervous energy flowing through nerves up to the brain through neurons that carry the information of the objects from senses to brain. Therefore, Philosophy need not take unnecessary trouble of giving this type of analytical knowledge of anatomy of body and soul, which becomes a repetition only. Such analysis is related to the items of creation and not to the creator. Philosophy has special dignity of giving the knowledge of Creator.

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dattaswami
post Apr 02, 2011, 09:43 PM
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The two channels for the meaning of the word Atmajnanam
The analysis of both the self and human body is done by science already

There are two channels for the meaning of the word Atmajnanam. The first channel is to analyze the composition of self and human body, since the word Atman means the human body also. However, if you confine the meaning only to the self, it means only the analysis of self. The analysis of both the self and human body is done by science already. In fact, science revealed that soul is only nervous energy, which is the specific work form of the general inert energy that is generated by the oxidation reaction of the food. The same inert energy is called as awareness, which is a specific work form of it only since the inert energy becomes that specific form due to its function in a specific system called nervous system. It is work form because it is only the work of transportation of information from senses to brain through neurons.

Similarly, the same inert energy becomes a specific work form called Respiration since it is work in a specific system called lungs. Similarly, any work is a specific form of work of the inert energy only in specific systems like heart, kidneys etc.

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dattaswami
post Apr 02, 2011, 09:44 PM
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Life is the specific work generated by the transformation of the inert energy
Science keeps silent about God



A scientist defined the life or awareness as the sound generated from the blowing of drum by stick. Neither drum, nor the stick nor the inert energy applied through the human hand in blowing is the sound. The sound is only the mechanical work form of inert energy that is generated by the transformation of the inert energy in a specific system called drum, stick and beating of the drum. Similarly, neither food, nor oxidation of food, nor the inert energy, nor the nervous system is life. Life is the specific work generated by the transformation of the inert energy in this specific nervous system.
It is good to analyze the life or awareness through science, which is the proven logic developed by practical experiments. The ancient logic [Tarkam] is also analysis of the items of creation without the proof of experimental knowledge. Hence, the ancient logic may be true or not, since it is only theory developed by thinking process of brain. In fact, there is no difference between science and ancient logic in essence since both deal with the analysis of items of creation only. Conservative people think that ancient logic deals with God.

It is totally wrong. The ancient logic never agrees to God because God is beyond analysis and logic means only analysis. By that way, science also keeps silent about God. Ignorant people, unaware of the subject of logic, falsely think that logic is related to God and science is related only to the analysis of creation. The reason for this is that the ancient logic is in Sanskrit language.

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dattaswami
post Apr 02, 2011, 09:45 PM
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Charvaka told everything wrong about God
You should collect the Gem from the dustbin also



People think that whatever is in Sanskrit must be divine. It need not be so. Charvaka, the atheist, wrote his concepts in Sanskrit only. The sage Vidyaranya gave a place to Charvaka also in explaining the six principle systems of philosophy. What is the reason for giving such place of dignity to Charvaka? Charvaka told everything wrong about God. But, he is the only person, who told that the soul is only a generated specific work form of inert energy by the oxidation of food. You should collect the Gem from the dustbin also. You did not reject the Gem since it is in the dust bin. All others thought that self is divine.

We shall certainly give the highest value to self in the items of the creation since self is the most subtle and valuable item of creation. It does not mean that self is the Creator itself. It is the greatest item in the creation and hence, self is called as Brahman. The word Brahman need not mean God only. It can mean any greatest item in a particular category. The Gita calls the Veda as Brahman since it is greatest among the scriptures. Brahman also means God because God is greater than the greatest item of the world, which is the soul. The reason is that God controls all the selves (Atmeshwaram… Veda). Hence, the word Brahman is not confined to God only. Hence, there is confusion to mean Brahman as God only. Therefore, a different word ‘Parabrahman’ can be fixed to God, which means that God is greater than Brahman because Brahman stands for every greatest item in a category in the creation. By this, Parabrahman means the greater item than any greatest item of each category of the creation.

Since Atman means self and the self means Brahman, the word Atmajnanam means Brahmajnaanam. Beware that the word Brahman here means only the self and not God.

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dattaswami
post Apr 02, 2011, 09:45 PM
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The analytical knowledge of self
2 channels of knowledge
Unless you are relieved from the worldly tensions, you cannot understand God with stable mind and serve God with full faith and determination


You should not say that the analytical knowledge of self is waste. Shankara gave importance to this analytical knowledge of self since it relieves you from all the worldly tensions. If you know that you are not this body, all the bonds related to the body disappear since such bonds are not your bonds. They are bonds of your body only. If you know that you are the internal awareness, which is the specific work form of inert energy, you will be relived from all the worldly bonds. If you become sharper in identifying the awareness as the basic inert energy only, you will not be aware of anything and hence, the tension disappears from root. Unless you are relieved from the worldly tensions, you cannot understand God with stable mind and serve God with full faith and determination.

Therefore, before identifying the specific human being possessed by God, you should have the analytical knowledge of yourself to become fit to serve the contemporary human incarnation. This analytical knowledge of self serves like sedative injection to get rid of all the worldly tensions. It forms the basis of your diine service.


Therefore, Shankara stressed on the first channel of the meaning, which is the analytical knowledge of self and to identify yourself as that self separating yourself from the human body. Once you achieve the result of the first channel, you deserve to go for the second channel of the meaning, which is the knowledge of identification of contemporary human incarnation.

Shankara trained all His disciples through the first channel through His commentaries and made them fit to serve Himself, the contemporary human incarnation. During this process of training, the disciples slipped in taking the word Brahman as God and feel that self is God and hence, they are God. Shankara corrected them by swallowing the molten lead and declared that He alone is the God (Shivah Kevaloham), which is the second channel of the meaning. The disciples, who already became fit for the divine service by the first channel entered the second channel and served Shankara in the rest of the period and were finally blessed by God.
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