Posts Tagged ‘faith’
Friday, July 2nd, 2010
Shad Darshan – Concluding comments:
Nota Bene II
We are asking so many questions about God, but can we ask just a few questions for ourselves? Do we really believe in God? If we really believe in Him, then we wouldn’t be doing what we are doing now. If He really comes in front of us, then we would not be treating Him as we are treating Him now when He is not present in front of us. If He really comes here and sees us doing what we are not supposed to be doing, then would He be proud of us after all His teaching and preaching?
Questions to ask for ourselves:
If we really believe in Him, then have we ever tried to achieve a few good qualities of Him? If we believe in humanity, then how come we, at times, become inhumane to others? We should not be asking for death of others, as in case of death sentence, for the death of our loved ones. God never preached an eye for an eye or a tooth for a tooth, rather He taught us for forgiveness. How can we ask for forgiveness from Him, if are not willing to forgive others? If He is merciful, then why we do not show mercy to others? Why we hurt others or kill them – doesn’t matter if they are animals or humans, friends or foes, rich or poor, good or bad, justified or unjustified, for good or for bad. If we believe Him as the judge of everyone then why are we judging others? If we believe He does justice to others, then how can we do injustice to others? If we believe He is the boss, then why we take His law in our hands and try to be bossy on others. If we know He has tolerated and suffered for others and is still doing so, then why we are not so tolerant to others. Why we bother whom, why, and how others worship to Him, if we are not sure for ourselves why, how, and whom we worship. If we cannot develop any of His good qualities in us, then how can we expect Him to enjoy our company in His abode? If we firmly believe in Him, then why do we have doubt in Him? If we believe in Him then why do we have double standards – one for us and one for others; or why do we have triple standards for our own self – for thinking something else, saying something else, and doing something else?
Lastly, a few words about the science:
Let’s ask a few questions about the science and religion. Has anyone heard any scientists saying, “I study and teach science, astronomy, or physics in college and university, but I do not believe in black hole,” or “I do not believe that black hole exists.” “Well, Gravity is Gravity, but, I believe in Newton’s Gravity and do not believe in Einstein’s Gravity.” “I teach solar system, but I do not believe that the sun is at the center.” “I do not believe that the earth is round. I personally believe that the earth is flat.” Well, this happens in case of religion and religious philosophy. One may hear, among religious philosophers, saying that, “I study and teach religious philosophy, but, I do not believe in God or in His existence.” “I teach religion but I do not believe in Western God. I believe in Eastern God.” “I preach about the religious practices and commands of God to others, but, I personally do not believe in strictly following them.” In science the measures used, for example, of time, length, volume, mass, etc., are standard: nationally and internationally, globally and universally, for the scientists and for laymen, for poor and rich, or for believers and for non-believers. Well, for religion, the measures or ethical and moral do’s and don’ts, such as, not to steal, not to deceive, not to adulterate, not to gain or use wealth in wrongful way, to do humanitarian or charitable work, etc. are all relative, never absolute or neutral. They change according to the person, time, circumstances, creed, greed, wealth, color, race, gender, sexual orientation, and individual preferences. We see double or triple standards for ourselves and for others, for believing, preaching, and practicing. We talk about the Truth but we try to hide the truth. The science proposes and publishes theories, but never impose upon others to believe them. Whichever theory is true would be survived in the harsh experimental testing and rigorous argumentative discourses and debates and then would be accepted widely until it is disproved by another theory that would be more truthful, veridical, and realistic. Science is open to accept the truth and is also open to reject the un-truth. In case of religion, it is not like that. God’s words are all revealed in the scriptures but we want, to believe and interpret them, subjectively, according to our own will, likings, preferences, or necessities. Not only that we want to promote and impose upon others what we believe is true, simply because of our deep faith and love in ourselves. In religion, we are not open to accept criticism, nor are we willing to accept other beliefs simply because we do not know the truth. Until then belief simply remain as a belief. These are the differences between trust in the science and faith in the religion. For the majority of people, in the current era of modernization, religion has remained the subject of belief and discussion only, whereas, science is becoming day by day the subject of trust. The root cause of the difference is in the application or practicing. Whatever the science says people apply and whatever religion says people are reluctant to put into practice.
Why the science and spirituality do not go together? Why religions shy away from the science and why many scientists do not believe in God? Spirituality is based on the faith while science is based on the facts. Spirituality has no limitations, science has limitations. Spirituality thinks farther and faster but philosophically, science thinks comparatively nearer and slower but firmly. We can say that spirituality is far-sighted, science is near-sighted. If we believe in God, then we should not have to worry even for science. Science can make us untrue but not the god. If we worry about the science, then in fact we are worried about ourselves, about the philosophies that we have created, about the understanding of the scriptures that we have interpreted, and about the explanations of God that we have enforced to or imparted upon others, that we might be disproved otherwise by the science. If we do worry, then believe that, God also worries with us. If God doesn’t worry then why should we worry at all? Shouldn’t we be that courageous or confident? Science is not our enemy. Science is our friend helping us to understand the truth, to correct us if we are doing anything mistakenly. Are not we supposed to be using the science to explore the Truth, to propagate the Truth, and to keep us alive and healthy for long to enjoy the bliss of the Truth? Science and spirituality go together and cannot be separated from our lives. As religious people, we might think that science is our enemy, but on the contrary, science is our rival in searching for the truth. So, let it race and go deeper and deeper. It will ultimately help us. Ultimately, a day will come when science will also be ineffable and say, “Truth is there, but we are incapable to describe it.” “Not this, not this,” as it is said for God in the Brihadaranyaka Upanishad, “Neti, Neti” meaning, “this is not the Truth, the Truth is still beyond – beyond our reach, beyond our description, and beyond our understanding.” God is indescribable.
Tags:a tooth for a tooth, Absolute, an eye for an eye, animals, application, astronomy, bad, belief, believe, believers, believing, Black Hole, bliss, boss, Brihadaranyaka, charitable, circumstances, color, commands, Concluding comments, confident, courageous, creed, criticism, Darshan, debates, discourses, discussion, disproved, do’s and don’ts, double standards, Earth, enemy, enforced, ethical, experimental, explanations, facts, faith, far-sighted, foes, forgiveness, friend, friends, gender, globally, God, good, gravity, greed, humanitarian, humanity, humans, hurt, imparted upon, impose upon, indescribable, ineffable, inhumane, injustice, internationally, interpret, interpretations, judge, justice, justified, laymen, length, liking, love, mass, measures, merciful, mercy, modernization, moral, nationally, near-sighted, necessities, Neti, neutral, non-believers, Nota Bene, person, Philosophy, physics, poor, practice, practicing, preaching, preference, preferences, promote, race, realistic, relative, religion, religious practices, rich, rival, science, Scientists, sexual orientation, Shad Darshan, spirituality, standard, subject, subjectively, sun, testing, time, tolerant, triple standards, trust, Truth, truthful, understanding, universally, unjustified, Upanishad, veridical, volume, wealth, will, worry
Posted in Hinduism - Philosophies, Nota Bene II | Comments Closed
Wednesday, June 30th, 2010
Shad Darshan – Concluding comments:
Conclusion I
All of the above philosophies of Hinduism have one thing in common. They are all derived from and consistent with the triad of authentic Hindu scriptures known as Prasthan Trayi, namely, Upanishads, Bhagwad Gita, and Brahm Sutra. They include the essence of all the ancient Hindu scriptures, namely, Vedas, Upanishads, various sutras, various smrutis, all the Purans, Mahabharat, and Ramayan. Number wise Hindu scriptures are not just a few texts but they are hundreds in numbers, consisting of hundreds of thousands of verses (shloks) and short sentences (sutras), and all of them are in Sanskrit or other vernacular languages derived from Sanskrit. It is difficult to study single-handedly and understand them all individually. This explains why there are many interpretations, explanations, and commentaries just about one single Truth and the five fundamental eternal realities in Hinduism.
The beauty of Hinduism is that it allows complete religious freedom at the same time teaches to develop the utmost tolerance for others’ belief. This is exactly opposite of bullying. Smruti shastras allow devotees to worship their own deity as God or demigod (devata) and to follow their own choice of scriptures according to their own level of understanding and intelligence irrespective of the Ultimate Truth. Yet, at the same time it also teaches to keep in mind that one is allowed to compare anything or anybody with God but one can never compare God with anything else that is lower than the level of God in His whole creation, not even with the transcendental and penultimate reality Brahm – the abode of God. This was the understanding of Madhavacharya when he placed Lakshmi at the little subordinate or subservient level to that of Narayan (God). Hinduism tells the truth to the followers of any deity or any God other than the Supreme Being, Parabrahm Purushottam Narayan, cautioning them, that whosoever follows other than Purushottam Narayan will be led to that particular person’s or deity’s own destination depending on that person’s or deity’s own power and capability but not the final resting place or the ultimate destination of the most powerful Supreme Being. The ultimate destination or the final redemption can only be reached by following the Truth, the true Supreme Being, or by achieving the truly ultimate knowledge. Hinduism tells never to follow blindfolded. It says to use one’s own intelligence and judgment objectively and see the behavior, level, and achievement of the Guru (guidance counselor), his Guru or master, and his students or followers. It also advises to disregard the social or worldly etiquettes, manner, or any other external variables of the true Guru in learning the brahm-gnan. Hinduism helps also by providing all the necessary guidance and guidelines to understand, know, and follow the Truth and at the end leaves the responsibility of taking final decision on the individual. Hinduism never forces anybody in following the religion, it just tells about the Truth. Shad Darshan shows the science of how to know the Truth. No matter whom one follows, no matter which path one follows, and no matter which decision one takes, it always advises never to lose one’s spiritual joy – the bliss of brahmanized state (brahmpanu) or the eternal happiness one gets by having union or close association with Brahm or Brahmanized sant or satpurush.
The Satyam (the truth), Shivam (the greatness), and Sundaram (the beauty) of Hinduism is that leaving aside its religious and philosophical aspects, and keeping one’s own faith or belief in one’s own religion, religious practices, religious philosophy, and the choicest deity of worshiping, one can still study, understand, and practice the universal, natural, and humanitarian aspect of it to bring the mental peace, world peace, and the heaven, paradise, or swarg on the earth.
Tags:abode of God, ancient, aspect, beauty, belief, Bhagwad Gita, blindfolded, bliss, Brahm, Brahm Sutra, brahm-gnan, brahmanized, brahmpanu, bullying, commentaries, Conclusion I, Creation, Darshan, deity, demigod, devata, devotees, Earth, essence, eternal, etiquettes, explanations, external, faith, Final redemption, followers, fundamental, God, Greatness, guidance, guidance counselor, guidelines, Guru, happiness, heaven, Hindu, Hinduism, humanitarian, intelligence, interpretations, joy, judgment, Lakshmi, languages, Madhavacharya, Mahābhārat, manner, master, mental peace, Narayan, natural, objectively, Parabrahm, paradise, penultimate, philosophical, Philosophy, Prasthan Trayi, Purāns, Purushottam, Rāmāyan, realities, religion, religious, religious freedom, religious philosophy, religious practices, Sanskrit, Sant, Satpurush, Satyam, science, Scriptures, Shad Darshan, shastras, Shivam, shloks, smruti, Smrutis, social, spiritual, subordinate, subservient, Sundaram, Supreme Being, sutras, swarg, tolerance, transcendental, Truth, ultimate, universal, Upanishads, variables, Vedānta, Vedas, vernacular, verses, World Peace, worldly, worship
Posted in Conclusion I, Hinduism - Philosophies | Comments Closed
Friday, June 25th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Parabrahm
Parabrahm, Purushottam, or Narayan: Part III
Avatars of God are incarnations of God. Incarnation does not mean that God leaves His abode and comes on this earth or He divides into many incarnations. Incarnations or avatars mean manifestations of divine God by His full presence into human world for specific missions. They show both the aspects of humanity, externally, and divinity, from the inside. On one side they act as humble servants of God and on other side they show signs of divinity that do not exist in humans. When they appear as humans they act as perfect human beings. In the human form they act as normal human beings trying to hide their divine powers which come out occasionally to show God’s presence in them. In other words avatars are seen as Godly beings that have been sent by God from the spiritual world as an instrument of His divine revelation.
When God is not manifest on this earth, one should seek the refuge of the Sant who is God-realized. Even when such a God-realized Sant is not present at that particular time and place, one should keep faith in God’s murti (mental and physical image) and worship Him with navadhā bhakti while observing one’s religious vows and duties (swadharma). It also grants liberation to the soul.
Shri Swaminarayan says that, “When God is not manifest on this earth; one should seek the refuge of the sant who has the realization of God, because jiv can also attain liberation through him. Even when such a sant is not present, one should keep a firm faith in God’s murti and perform bhakti while observing swadharma (one’s religious vows), because doing so can also grant liberation to the jiv.” (Vachanāmrut: Vartāl 10)
It is said in the scriptures that wherever the manifest form of God resides, that itself is the highest abode of God. A person who has realized God perfectly has nothing left to realize.
There are three most important things to know about God: 1. Greatness: His greatness, His subtleness, His omnipresence, and His cause-effect (kārya-kāran) relationship with His creation. 2. Power: His supremacy or power in respect to the creation, control, and destruction of countless brahmands. 3. Form: God’s form has two aspects: Vyatirek and Anvay. As His vyatirek or distinct form, God is present in divya sākār swarup (divine personified form), surrounded and humbly served by Aksharbrahm and akshar-muktas. At the same time, as an anvay or indistinct form God, because of His inner guiding (antaryāmi), inspiring (prerak) power, and controlling (niyantā) power, is present as a witness (sākshi) within His creation, that is, His abode Brahmdham or Akshardham, ishwars, souls, maya and the effects of maya – the countless brahmands. When the same, extremely powerful, extremely luminous, and extremely great God with extraordinary qualities takes the simple human form, on this earth, with ordinary human qualities for the liberation of the souls, one’s mind boggles or hesitates to believe in Him, especially during His presence on the earth. After hundreds or thousands of years people have no hesitation to believe in Him as God. It is recommended in the scriptures that, both these forms, the one in His abode Akshardham and one in this world, have to be known perfectly.
Tags:akshar-muktas, Aksharbrahm, Akshardhām, Antaryāmi, anvay, Avatars, beings, believe, bhakti, boggles, brahmands, Brahmdhām, cause-effect, control, controlling, Creation, Darshan, destruction, distinct, divine, Divinity, divya, duties, faith, form, full presence, God, godly, Greatness, hesitates, human, humanity, humble, image, incarnations, indistinct, inner guiding, inspiring, ishwars, jiv, kārya-kāran, liberation, manifest, manifestations, maya, mind, murti, Narayan, Navadhā, niyantā, omnipresence, Parabrahm, personified, Philosophy, power, prerak, present, Purushottam, realization, refuge, religious, revelation, sākār, sākshi, Sant, Scriptures, servants, Shad Darshan, soul, souls, subtleness, supremacy, swadharma, Swaminarayan, swarup, Vartāl, Vedānta, vows, vyatirek, witness, world, worship
Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Parabrahm - Part III, Shad Darshan – Vedanta philosophies | Comments Closed
Thursday, June 24th, 2010
Shad Darshan – Vedanta philosophies (contd.):
Swaminarayan philosophy – Parabrahm
Parabrahm, Purushottam, or Narayan: Part II
How God is described in Hinduism? According to Shri Swaminarayan in his own words, “There is a mass of divine light that is like countless millions of moons, suns and flames of fire. That mass of light appears to be like an ocean. The form of Purushottam Bhagwãn resides within that luminous, brahmarup abode of God, and He Himself assumes an avatãr from that form. “What is that God like? Well, He transcends both the perishable (Kshar) and the imperishable (Akshar); He is the cause of all causes; and countless millions of aksharrup muktas worship His holy feet. Out of compassion, that very same God is manifest and present before your eyes in an incarnated form for the purpose of granting ultimate liberation to jivas…” (Vachanāmrut: Gadhadā III-31)
How a person cultivates faith in God? The faith in God has always been cultivated through His manifestation on the earth. Shri Swaminarayan says that, “Please listen, I wish to speak to all of you about God. Whenever (jyāre) a jiva attains a human body in Bharat-khand, God’s avatãrs or God’s sãdhus will certainly also be present (vicharatā) on earth at that time. If that jiva can recognize (olkhān) them, then he becomes a devotee of God.” (Vachanāmrut: Vartāl 19)
This is the universal message of Hinduism to the human being in which Shri Swaminarayan does not specify any particular God (Bhagwan), sadhu, or person. God means the Supreme Being and Godly sadhu or person means the truly qualified sant or person per scriptures in whom God would like to stay fully, personally, and forever. The word, “whenever” means, not only in his time or in the present time but he is also talking about the past and the future. The word, “Bharat-khand” literary means “Bhārat or India.” But it may also mean the better place or pious land to live and worship God, where righteousness, truth, justice, and peace are prevailing. The word “God’s avatār” means manifestation of God in human form. The words, “God’s sādhu” means truly qualified Sant or Godly person who is having God forever in his heart, mind, and soul; who is brahmanized or God-realized; who is the guard and guide of universal humanitarian religion called the “Sanātan Bhagwat Ekantik Dharma”; who do not kill demons or bad people but accept them under their refuge and take out their evil power, their vicious, poisonous, or bad nature, their evil thoughts, evil actions, evil ways, and evil manners from their hearts and mind to make them like sant, spiritual, or godly persons like themselves. The word “vicharatā” means travelling around on this earth to guide us in our life and to share the happiness, joy, or bliss of God with us. It also means that the earth is never barren without having the presence of God. The word “olkhān” means the one who knows that God or truly qualified Godly person or Sant and associates with him for the only motive of salvation or liberation.
Shri Swaminarayan describes, “Shri Purushottam Bhagwãn, whose form is forever divine, is seated in extremely luminous Akshardhãm. That same God assumes the avatãrs of Rãm, Krishna, etc., upon this earth for the sake of granting liberation to the jivas. Then, the jiva that develops firm faith in that God by profoundly associating with the Sant progresses spiritually day by day…” (Vachanāmrut: Vartāl-12)
How to know God according to the scriptures?
When God assumes an avatar on this earth; He possesses 39 characteristics or attributes as a king (the ruler) and 30 characteristics as a sadhu. These attributes of manifest form of God are described in the 1st canto (SB: 1.16.26-28) and 11th canto (SB: 11.11.29), respectively, the Shrimad Bhagwat Puran.
Shri Swaminarayan says that, “The 39 characteristics of God’s avatar in the form of king are listed in the first canto of the Shrimad Bhagwat (Puran). The 30 characteristics of God’s avatar in the form of sadhu are listed in 11th canto.” He says that, “The one who aspires for liberation should recognize God through these characteristics and seek refuge of that (avatar or manifestation of) God. One should have complete faith in Him. One should perform His bhakti (worship) while observing or following His injunctions.” (Vachanāmrut: Vartāl 10)
Tags:1st canto. 11th canto, 30 characteristics, 39 characteristics, abode, akshar, Akshardhām, aksharrup, associating, attributes, Avatar, Avatars, bad, bad people, barren, Being, Bhagwan, Bhagwat, bhakti, Bhārat, Bharat-khand, bliss, body, brahmanized, brahmarup, cause, Darshan, demons, devotee, dharma, divine, divine light, Earth, Ekāntik, evil, faith, form, Gadhadā, God, God-realized, godly, happiness, heart, Hinduism, human, humanitarian, Imperishable, India, injunctions, jiva, jivas, joy, justice, jyāre, king, Krishna, kshar, liberation, luminous, manifestation, message, mind, Muktas, Narayan, olkhān, Parabrahm, peace, perishable, Philosophy, poisonous, power, present, Puran, Purushottam, Rãm, recognize, refuge, religion, righteousness, sadhu, sãdhus, salvation, Sanātan, Sant, Shad Darshan, Shri, Shrimad, soul, spiritual, Supreme, Swaminarayan, Truth, ultimate, universal, Vachanāmrut, Vartāl, Vedānta, vicharatā, vicious, worship
Posted in Hinduism - Philosophies, Navya Vishishtadvaita, Parabrahm - Part II, Shad Darshan – Vedanta philosophies | Comments Closed
Darshan (Philosophy) XXXIV
Friday, July 2nd, 2010Shad Darshan – Concluding comments:
Nota Bene II
We are asking so many questions about God, but can we ask just a few questions for ourselves? Do we really believe in God? If we really believe in Him, then we wouldn’t be doing what we are doing now. If He really comes in front of us, then we would not be treating Him as we are treating Him now when He is not present in front of us. If He really comes here and sees us doing what we are not supposed to be doing, then would He be proud of us after all His teaching and preaching?
Questions to ask for ourselves:
If we really believe in Him, then have we ever tried to achieve a few good qualities of Him? If we believe in humanity, then how come we, at times, become inhumane to others? We should not be asking for death of others, as in case of death sentence, for the death of our loved ones. God never preached an eye for an eye or a tooth for a tooth, rather He taught us for forgiveness. How can we ask for forgiveness from Him, if are not willing to forgive others? If He is merciful, then why we do not show mercy to others? Why we hurt others or kill them – doesn’t matter if they are animals or humans, friends or foes, rich or poor, good or bad, justified or unjustified, for good or for bad. If we believe Him as the judge of everyone then why are we judging others? If we believe He does justice to others, then how can we do injustice to others? If we believe He is the boss, then why we take His law in our hands and try to be bossy on others. If we know He has tolerated and suffered for others and is still doing so, then why we are not so tolerant to others. Why we bother whom, why, and how others worship to Him, if we are not sure for ourselves why, how, and whom we worship. If we cannot develop any of His good qualities in us, then how can we expect Him to enjoy our company in His abode? If we firmly believe in Him, then why do we have doubt in Him? If we believe in Him then why do we have double standards – one for us and one for others; or why do we have triple standards for our own self – for thinking something else, saying something else, and doing something else?
Lastly, a few words about the science:
Let’s ask a few questions about the science and religion. Has anyone heard any scientists saying, “I study and teach science, astronomy, or physics in college and university, but I do not believe in black hole,” or “I do not believe that black hole exists.” “Well, Gravity is Gravity, but, I believe in Newton’s Gravity and do not believe in Einstein’s Gravity.” “I teach solar system, but I do not believe that the sun is at the center.” “I do not believe that the earth is round. I personally believe that the earth is flat.” Well, this happens in case of religion and religious philosophy. One may hear, among religious philosophers, saying that, “I study and teach religious philosophy, but, I do not believe in God or in His existence.” “I teach religion but I do not believe in Western God. I believe in Eastern God.” “I preach about the religious practices and commands of God to others, but, I personally do not believe in strictly following them.” In science the measures used, for example, of time, length, volume, mass, etc., are standard: nationally and internationally, globally and universally, for the scientists and for laymen, for poor and rich, or for believers and for non-believers. Well, for religion, the measures or ethical and moral do’s and don’ts, such as, not to steal, not to deceive, not to adulterate, not to gain or use wealth in wrongful way, to do humanitarian or charitable work, etc. are all relative, never absolute or neutral. They change according to the person, time, circumstances, creed, greed, wealth, color, race, gender, sexual orientation, and individual preferences. We see double or triple standards for ourselves and for others, for believing, preaching, and practicing. We talk about the Truth but we try to hide the truth. The science proposes and publishes theories, but never impose upon others to believe them. Whichever theory is true would be survived in the harsh experimental testing and rigorous argumentative discourses and debates and then would be accepted widely until it is disproved by another theory that would be more truthful, veridical, and realistic. Science is open to accept the truth and is also open to reject the un-truth. In case of religion, it is not like that. God’s words are all revealed in the scriptures but we want, to believe and interpret them, subjectively, according to our own will, likings, preferences, or necessities. Not only that we want to promote and impose upon others what we believe is true, simply because of our deep faith and love in ourselves. In religion, we are not open to accept criticism, nor are we willing to accept other beliefs simply because we do not know the truth. Until then belief simply remain as a belief. These are the differences between trust in the science and faith in the religion. For the majority of people, in the current era of modernization, religion has remained the subject of belief and discussion only, whereas, science is becoming day by day the subject of trust. The root cause of the difference is in the application or practicing. Whatever the science says people apply and whatever religion says people are reluctant to put into practice.
Why the science and spirituality do not go together? Why religions shy away from the science and why many scientists do not believe in God? Spirituality is based on the faith while science is based on the facts. Spirituality has no limitations, science has limitations. Spirituality thinks farther and faster but philosophically, science thinks comparatively nearer and slower but firmly. We can say that spirituality is far-sighted, science is near-sighted. If we believe in God, then we should not have to worry even for science. Science can make us untrue but not the god. If we worry about the science, then in fact we are worried about ourselves, about the philosophies that we have created, about the understanding of the scriptures that we have interpreted, and about the explanations of God that we have enforced to or imparted upon others, that we might be disproved otherwise by the science. If we do worry, then believe that, God also worries with us. If God doesn’t worry then why should we worry at all? Shouldn’t we be that courageous or confident? Science is not our enemy. Science is our friend helping us to understand the truth, to correct us if we are doing anything mistakenly. Are not we supposed to be using the science to explore the Truth, to propagate the Truth, and to keep us alive and healthy for long to enjoy the bliss of the Truth? Science and spirituality go together and cannot be separated from our lives. As religious people, we might think that science is our enemy, but on the contrary, science is our rival in searching for the truth. So, let it race and go deeper and deeper. It will ultimately help us. Ultimately, a day will come when science will also be ineffable and say, “Truth is there, but we are incapable to describe it.” “Not this, not this,” as it is said for God in the Brihadaranyaka Upanishad, “Neti, Neti” meaning, “this is not the Truth, the Truth is still beyond – beyond our reach, beyond our description, and beyond our understanding.” God is indescribable.
Tags:a tooth for a tooth, Absolute, an eye for an eye, animals, application, astronomy, bad, belief, believe, believers, believing, Black Hole, bliss, boss, Brihadaranyaka, charitable, circumstances, color, commands, Concluding comments, confident, courageous, creed, criticism, Darshan, debates, discourses, discussion, disproved, do’s and don’ts, double standards, Earth, enemy, enforced, ethical, experimental, explanations, facts, faith, far-sighted, foes, forgiveness, friend, friends, gender, globally, God, good, gravity, greed, humanitarian, humanity, humans, hurt, imparted upon, impose upon, indescribable, ineffable, inhumane, injustice, internationally, interpret, interpretations, judge, justice, justified, laymen, length, liking, love, mass, measures, merciful, mercy, modernization, moral, nationally, near-sighted, necessities, Neti, neutral, non-believers, Nota Bene, person, Philosophy, physics, poor, practice, practicing, preaching, preference, preferences, promote, race, realistic, relative, religion, religious practices, rich, rival, science, Scientists, sexual orientation, Shad Darshan, spirituality, standard, subject, subjectively, sun, testing, time, tolerant, triple standards, trust, Truth, truthful, understanding, universally, unjustified, Upanishad, veridical, volume, wealth, will, worry
Posted in Hinduism - Philosophies, Nota Bene II | Comments Closed