TAT ASMI PRABHU – FIFTH MAHAVAKYA – THREE FUNDAMENTAL DISTINCTIONS


TAT ASMI PRABHU – FIFTH MAHAVAKYA – THREE FUNDAMENTAL DISTINCTIONS

Man has no intrinsic ability to comprehend Infinite Being with no Form, Shape, Beginning, or Ending. You are free to choose your ‘GURU’, or surrender to your personal God with respect, devotion, and humility.

My discussion is limited to present existence, in present time, under present external environmental conditions. We are able to express our views and share our views with each other as external conditions permit us to do so. In historical context, man has no ability to change or alter events in his external environment. Countless millions of innocent people perished in our Land when a foreign or external influence tried to replace or overcome native beliefs and doctrines. I may have the most perfect understanding of God and yet my existence at all times needs mercy, grace, and compassion of an external force that regulates my life. Apart from external events, man cannot even regulate, govern, or rule his own body. The concepts of Self-Discipline, Self-Control and others are useful to modify man’s behavior and actions that may impact his body and its well-being. We need not create new doctrines to come to proper understanding of man and his world. There are three fundamental distinctions; 1. Natural(Earthly or Terrestrial)-Supernatural(Extraterrestrial or Cosmic), 2. Material-Spiritual, and 3. Inanimate(Lifeless)-Animate(Living). For these distinctions exist, man encounters various other problems of Dualism such as:

1. Supersoul vs Individual Soul
2. Universal vs Individual
3. Subject vs Object
4. Appearance vs Reality
5. Perceptual vs Categorical
6. Immanent vs Transcendent
7. Regulative vs Constitutive
8. Conditioned vs Unconditioned
9. Physicalistic vs Logistic
10. Life vs Death

I visualize the same Oxidation-Reduction Chemical Reactions shaping events during Life and Death. Without operation of mechanism called Death, Life is impossible on planet Earth. If God created Earth and Life, He had put in place the mechanism called Death to operate Living Systems. Without Death, Life can never proceed.

Indian tradition accepts these problems and Culture provided adaptation mechanisms. If Father is Originating Principle(Seed), Mother is Sustaining Principle, Father is Controller of Energy, Mother is Personification of Energy, Father is Regulative Principle, Mother is Constitutive Principle, Father operates Death, Mother operates Life.

If I accept God, my acceptance demands submission and devotion. It formulates LORD – Devotee relationship. I cannot be both at one and the same time. If I accept GURU, my acceptance demands respect and obedience. It formulates Guru – Disciple relationship. I cannot be both at one and the same time.

Guru Purnima Special: Guru Bin Shishya Adhura - YouTube

Rudranarasimham Rebbapragada

Ann Arbor, MI 48104-4162 USA
BHAVANAJAGAT.ORG

From Devinder Singh Gulati:

RELATING TO VARIOUS DOCTRINES

The Bhagwad Gita is not the product of any doctrine. Several can be seen reflected in it.
“The Spirit dwelling in this body, is really the same as the Supreme. He has been spoken of the Witness, the true Guide, the Sustainer of all, the Experiencer (as the embodied soul), the overlord and the Absolute as well”. [13 – 22]. This is relatable to the Yoga doctrine of purusa as sanctioner of acts of prakrit.

It is easy to relate this to Sankhya: “He who sees all actions are performed in everyway by nature (Prakrti) and the Self as the non-doer, he alone verily sees”. [13 – 29]. But its import is somewhat different. He ho has identified himself with the higher consciousness to be able to see that his soul is prisnor to nature, and it is only the nature of Gunas that acts in him, is able to see correctly. This means he sees correctly who sees from non-conditioned existence.

On the other hand this describes ‘pure existence’:
Guru Nanak says, there was darkness and chaos for millions of years. There was only God and nothing else – no mists, no clouds, no vapours, nothing. None existed except God.

“There was darkness for countless years.
There was neither earth nor sky; there was only His Will.
There was neither day nor night, neither sun nor moon.
He (God) was in deep meditation.
There was nothing except Himself (SGGS p1035)”

I have a problem with ‘there was only his Will’ at the point of pure existence.
The moment Will enters, it becomes non-conditioned existence.
Before that it is pure existence (of a non-person).
Will belongs to a person. This is the Will of Naam (Parashakti) that is above the working of nature.
It is not the Will of a person in nature – that would be conditioned existence.

“Guru Amar Das, the third Nanak further clarifies and reinforces this concept in the following lines found in the Guru Granth Sahib:
He created Himself – at that time, there was no other.
He consulted Himself for advice, and what He did came to pass.
At that time, there were no Akaashic Ethers, no nether regions, nor the three worlds.
At that time, only the Formless Lord Himself existed – there was no creation.
As it pleased Him, so did He act; without Him, there was no other. ||; (SGGS p509)”.

I also have a problem with, “He created Himself”.
He is self-existent. He has no beginning.
Creating Himself indicates a beginning.

“Then God willed the creation of the universe. He became manifest: Sargun. He diffused Himself in nature.
Guru Nanak says:Thou created all Thy Universe to please Thyself, to enjoy the spectacle, the reality, which is the light of Thy own Reality-self
http://www.sikhiwiki.org/index.php/Guru_Granth_Sahib_on_the_Universe

I now move to Daljeet Singh’s concept of God:
The Creator is different from the creation which is limited and conditioned. God is uncreated, free and unlimited and thus different from His creation. [No problem with that] God is not the material cause of the universe. [No problem with that, for the material cause is Naam or Parashakti or paraprakrit]. But, no independent Prakriti is assumed. He creates everything. [Now this is a contradictory assertion unless by material cause he means the universe is made of something other than God. That is again a misreading of the Guru Granth Saheb].
http://sikhinstitute.org/essential/ch2.html

But then he is saying something else here. He is saying there is no independent apara prakrit or Ishwar-lsshwari of the lower nature that the Gita tells us about. But that again contradicts the scripture, for the SGGS affirms also the reality of Bramha, Vishnu, Mahesh and of Parbati Mai that are created by Naam the Parashakti.

Now what doctrine is Daljeet Singh adhering to here? It is not Bhed-Abhed. Not the dualist doctrine of Vedanta. It is the dualist doctrine of monotheism.

From: rabinder

Actual position well-described by you, Mr Xavier. Bertrand Russell says that components of the universe may have a purpose, but the universe as a whole has no purpose. It has no meaning either. And I think that man is different from other beings only in being more imaginative. But he misuses his imagination by seeing meaning where there is no meaning and aim where there is no aim. Until contrary proof is found, we can say that man is the most intelligent and imaginative of all living beings and can use these faculties in making life comfortable for himself and uncomfortable for other beings. At best there may be extra-terrestrial creatures more intelligent and imaginative than man: we cannot rule out the possibility. Maybe they are making their own life extremely comfortable, but I think even they cannot find meaning in the universe, for the simple reason that it just is not there.

On 7 February 2016 at 18:10, Xavier William wrote:

ā€‹”Life is a futile process that exerts to render eternal what is essentially transient and in the process renders its own meaning to what is essentially meaningless and aim to what is essentially aimless.ā€ – Xavier William

However some try to find meaning in the meaningless and aim to what is aimless within themselves. Invariably they fail. They then seek the meaning in the meaningless and aim in the aimless with parents, companions, gurus, priests, churches, temples, Gurudwaras, books etc Others seek it in the Ganges or in Mecca or in Jerusalem. Invariably and inevitably they fail. But they are reluctant to admit failure in finding meaning in the meaningless and aim in the aimless especially if they have spent considerable energy and resources in searching for the meaning and aim in the meaningless and aimless of life. Consequently they strut around shouting and testifying that they have found meaning and aim in life. Others start all over, searching for the meaning in the meaningless and aim in the aimless, whereas we rationalists have come to the inevitable and logical conclusion that there cannot be any meaning in the meaningless and aim in the aimless which we call life. It is sad. But reality is often bitter and sad. But a realization of reality is always better than the illusion of looking for any meaning in the meaningless and for any aim in the aimless.

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