Posted on: 01 Dec 2017
[Monism, inseparable dualism and dualism can be explained in terms of the worldly relationships existing between different individuals also. One life partner says that he/she and the other life partner are one and the same in any thought, any word and any action. This is perfect monism even though both are different individuals. Thus, you can find perfect monism of Shankara in two different items also. If you take father, he says that his issue is his eye, which is inseparable limb from father. In the case of the human father, there are several limbs or several issues to the father. Hence, this is monism due to inseparable dualism involving relationship between God having several devotees and a specific devotee representing Ramanuja’s relationship between God and devotee. If you take relationship between a master and his totally dedicated servant representing master-God and servant-devotee, Madhva’s dualism is expressed. Based on these three relationships, three different cases (human incarnation of God, Son of God and Messenger of God) can exist independently like Krishna, Prahlada and Hanuman. The first case is God directly, who came down through a medium to give right direction to humanity through spiritual knowledge. The second case represents the theoretical devotion, which is the force or inspiring emotion that transforms theoretical spiritual knowledge into practice. The third case represents the transformed practical devotion.]
[The fourth philosophy of Datta Swami represents God and a soul, which is not having proper true relationship with God. Soul is certainly related to God because God is the Creator and soul is the created product by God, which is a part of total creation created by God. The soul not caring for God (atheist) can be compared to an issue not caring for its parents. Between God and such soul, the above mentioned three relationships are absent. An atheist is neither God, nor Son of God and nor servant of God. There is no possibility of any close relationship between such unimaginable God and imaginable atheistic soul. This unimaginable-imaginable relationship exists between the unimaginable God and the above mentioned imaginable souls (in the three philosophies of Shankara, Ramanuja and Madhva) also. This relationship is common to God and every soul. Apart from this, a close relationship exists between God and devotee, which was explained by the above three philosophies. Such close relationship is absent between God and atheistic soul.]
[A human incarnation of God is a perfect homogeneous mixture of God and soul showing perfect monism due to inseparable dualism because God is directly expressed through this technique to devotees desiring for the direct perception of God. This is the middle golden path philosophy of Ramanuja satisfying both monism and dualism (Vishishta Advaita can also mean special type of monism apart from the usual meaning of monism between qualified God and qualified soul, both having external inert bodies). Expression of God through perfect monism is perfectly possible for the omnipotent God, which may not be possible for an imaginable component homogeneously mixed with the other component to form a single phase (in an alloy, both components are seen as one to the naked eye, but, separately seen through microscope). In the case of human incarnation, you cannot even imagine the God-component, not to speak of seeing Him through microscope! The only single phase having single component is human being and hence, we have to say that the human being-component itself is God. The Veda says that God remained in His original-unimaginable nature while the same God becomes imaginable soul also (sat cha tyat cha abhavat). The God remaining in His original-unimaginable nature can be referred to the God existing beyond creation while the same God has become the human being-component also (avibhaktam vibhakteshu… Gita). This explanation satisfies the climax devotees in whom jealousy can never be born. In the case of the second subcategory of climax devotees (who have the possibility of birth of jealousy), you can say that God and soul exist separately like electricity (as stream of electrons) and wire (as chain of crystals) and wire is treated as electricity for all practical purposes due to inseparable dualism (wire touched anywhere gives electric shock). Thus, perfect monism of Shankara (in which one becomes the other) and monism due to inseparable dualism of Ramanuja (in which one acts as other for all practical purposes) can be simultaneously accepted with reference to the first and second subcategories of climax devotees. When the grade of devotees has fallen more than the above two subcategories of climax devotees, perfect dualism of Madhva also results (current is supplied to wire from external powerhouse). Hence, these three views can simultaneously exist in the same human incarnation with respect to the grades of the devotees. Same Jesus told that He is God (light and truth), Son of God and Messenger of God to different grades of devotees. Shankara stands for perfect monism saying that the soul is God (remember that this statement is applicable only to human incarnation). Ramanuja stands for monism due to inseparable dualism saying that the soul is inseparable from God and hence, practical monism results (current is inseparable from wire and the resulting monism is that wire gives shock of current). Madhva stands for perfect dualism saying that the servant-soul is existing separately from God receiving His power due to His grace from master-God (current is transferred to the wire from the power house existing outside the wire).]
[Two types of awareness must be realized:- 1) Relative awareness or soul, which is the inert energy transformed into specific work form in the functioning system of brain and nerves. 2) Absolute awareness, which is the awareness of unimaginable God before the creation of energy and matter (which does not need the existence of inert energy and materialized nervous system and which is due to unimaginable nature of God and can be treated as God since two unimaginable items can’t co-exist). Two types of planes must be also realized:- 1) Relative plane in which mediated-unimaginable God and rest medium (which is modifying into creation) exist as equal realities (mediated God is also treated as medium due to perfect monism) and 2) Absolute plane in which non-mediated unimaginable God alone exists as the absolute truth and the relative plane of creation (including souls) is non-existent to the unimaginable God. If these two types of awareness and two types of planes are fundamentally understood, all the different philosophies of theism can be easily correlated, if this fundamental understanding continues everywhere without missing.]
[If you take Sankhya philosophy of Sage Kapila in the atheistic sense, we say that such Sage Kapila is not the Kapila mentioned in the Bhagavatam as incarnation of God. If you take the same philosophy in theistic sense, we agree that such Sage Kapila is the incarnation of God. Shankara condemned Sankhya philosophy taking it in the atheistic sense as represented by several ignorant people. Sankhya mentions four categories:- 1) which is cause (prakruti) alone, i.e., mulaprakruti or space as subtle energy, 2) which are effects (vikruti) alone, 3) which are both cause (giving rise to an effect) and effect (being born from some cause) and 4) which is neither cause nor effect, i.e., Purusha or awareness. Sankhya believes in the real modification (parinama) of space (cause) into further items (effects) in series. Modification needs imaginable cause becoming imaginable effect through imaginable process. Purusha (awareness) is not cause because awareness producing any effect is not realized. Based on this point, Purusha can mean relative awareness. But, it is also told that Purusha is also not an effect. If Purusha is taken as relative awareness, it is against the Veda, which says that Purusha is the effect of food (annaat purushah). Sankhya is the Vedic religion agreeing the authority of the Veda. Hence, the only way is to treat Purusha as unimaginable awareness or unimaginable God. Of course, Purusha (Unimaginable God) produced the space (aatmana aakaashah - Veda). But, this process of generation of space from unimaginable God is unimaginable and can’t be told as real imaginable modification (parinama). Hence, even though space is generated from Purusha, since the process of generation of space is unimaginable, you can’t treat Purusha as cause and space as effect. Hence, Purusha (unimaginable awareness) has to be taken as neither cause nor effect, who is totally different from the soul or imaginable awareness.
Sankhya also says that Purusha is detached from the world (Third Chapter of Sankhya Kaarikaa). If Purusha is relative awareness or soul, this is not possible. If Purusha is taken as unimaginable God, this is possible because unimaginable God can never be attached by imaginable creation. Therefore, we conclude that the Sankhya philosophy of God Kapila is theistic and not atheistic. It also advises the soul to get detached from the world (fourth chapter) to reach the state of God. Hence, there is no doubt that Sankhya philosophy is theistic and not atheistic.]
[Similarly, if you say that Buddhism is atheistic philosophy, we say that such Buddha is not the ninth incarnation of God. We take Buddhism as theistic philosophy only and confine to the way that treats Buddha as incarnation of God to whom the souls should surrender as told in Buddhism. It supports justice (dharma) for the welfare of the society (sangha). The silence of Buddha can be taken as the expression for unimaginable God, who is beyond words. Buddha told that this world is nothing (shunya) and also momentary (kshanika). Momentary means existence of something for a moment and hence, cannot be taken as absolute nothing (atyanta abhaava) like the horn of rabbit. It means that shunya does not mean absolute nothing and hence, shall mean something, which is subtle energy or space. The Veda says that space or subtle energy is generated by God (aatmana aakaashah.., tat tejosrujata…). Nothing, here, means minimum-most existence assumed as nothing. If you take the space as subtle energy and all the items of the world as modifications of subtle energy, it means that this whole world is energy, which is in the form of waves. The crest of the wave indicates significant existence for a moment (kshanika) and the trough of the wave indicates nothing, which is minimum-most existence (shunya). This combined concept of shunya and kshanika is with reference to the view of soul, which is also a form of energy having the same nature. Thus, momentary nature of the soul in Buddhism (Yogaachaara School) is also justified. The Maadhyamika School of Buddhism has taken shunya as mahaashunya (absolute nothing) of world and this is also justified with reference to absolute God. The Sautraantika School has clearly refused the meaning of shunya as absolute nothing. Absolute nothing exists only with reference to unimaginable God in absolute plane since anything other than God is non-existent. For the soul in relative plane, even space is existent as subtle energy. Due to its subtle nature, space can be assumed as nothing, but really it is something. The Vaibhashika School says that implied meaning should be taken while explaining the four messages of Buddha.]
[The silence in Jainism about unimaginable God like Buddhism is justified since silence is the true expression of unimaginable God. The blessed soul preaching spiritual knowledge is called as Tirthankara or mediated human incarnation of God. Jainism shows the practice of worship of all deities as in Hinduism. Justice in the worldly life is very much stressed and non-violence, which is the climax of justice, is very much emphasized. The eternality of the soul is introduced in this religion, which indicates constant flow of waves of energy as soul. Soul is nothing but the special form of inert energy in a specific functioning nervous system called as nervous energy. The constancy, momentary and almost nothing natures of soul are thus correlated. The absolute-nothing nature of soul (Maadhyamika School) is also justified with reference to the absolute plane. Jainism accepted existence of space as subtle energy and its production from unimaginable God is not spoken due to unimaginable cause and unimaginable process of generation.]
[The Vaisheshika religion of Kanaada clearly accepts God as the overall controller of the world and also as Creator, who initiates (aarambhavaada) motion in the atoms of five elements for creation. This shows that mediated-God called as Eshwara starts the creation as designer-cause (nimitta). The quantized concept of space (space atoms) shows the clear acceptance of space as subtle energy. The Nyaaya religion of Gautama gives elaborate emphasis on the process of analysis based on sixteen aspects (shodasha padaartha) and this enlightens the importance of logic in analysing truth and false (sadasat viveka).]
[The Purva Mimaamsaa religion of Jaimini keeping silent about unimaginable God can be understood as usual. The constancy of sound in the form of a word (shabda) like Indra etc., mentioned in the Veda is very much stressed further by Bhatta. Sankhya appears to differ in this point by saying that the same word is regenerated in every fresh cycle of creation (kalpa), but accepts indirectly in the constancy of the word. The dissolution of the world in Sankhya can be treated as the world along with the word going into subtle hidden state (avyaktam) and thus correlation between both is achieved. The sound energy heard is a form of energy like light energy seen. It is difficult to grasp God mediated in light through eyes, but, it is easy to grasp God mediated in sound energy through ears. Hence, the word uttered can be taken as the medium energy in which unimaginable God is merged. Indra means God mediated in energy because the word Indra (root word ‘idi’ stands for aishvarya or control) stands for the controller of this creation. Similarly, Agni stands for the first cause (Agni comes from ‘Agri’ meaning first) and refers to the unimaginable God only. Swami Dayananda did lot of exercise to bring the single meaning of God to all these Vedic words. Thus, this religion believes in various mediated forms of God and keeps silent about unimaginable God as usual. The eternality of Eshvara or God Datta or Father of heaven is accepted once the mediation of unimaginable God by energy was over. Eshvara has no end even though beginning existed as first mediation of unimaginable God by energy.]
[Uttara Mimaamsaa of Sage Vyaasa gives the final concluding philosophy through the Brahma Sutras in which first chapter dealing with correlation of different concepts (samanvaya) and the second chapter dealing with resolution of contradictions between different concepts (avirodha) is done. The same method is followed here also, extending the ground to all religions of the world. The creation of first subtle energy (space) from unimaginable God is unimaginable as represented by ajnaatavaada, which means that both cause and process of generation of effect from the cause are unimaginable. Once subtle energy is generated, further modifications of the energy into various products in the chain of evolution of creation involve both parinama of Ramanuja and vivarta of Shankara, about which we are not much concerned because these deal with science, which is the subject of extension of creation of items from energy one after the other. When milk is turned to curd, modification (parinama) is seen and when standstill water is modified into wave, apparent modification (vivarta) is seen. Both these are the different concepts in the creation and have nothing to do with the generation of subtle energy from unimaginable God. Soul of God is like property (guna) of substance (dravya) and this is avaccheda (soul)-avacchinna (God) vaada. Soul of God is like a reflection of object and this is bimba (God)-pratibimba (soul) vaada. Both these are based on the point that soul can be compared to God by taking the authority of simile (upamaana pramaana) of nyaaya philosophy.]
[Christianity speaks about unimaginable God mediated by energy having human form (called as Father of heaven or Eshvara) or energy having no form (Holy Spirit) and human incarnation as Son of God (with reference to God-component) as well as Son of human being (with reference to human being-component). The Son of God (like the philosophy of Ramanuja) is represented as God (like the philosophy of Shankara) and as Son of human being (like the philosophy of Madhva). Those devotees not tolerating co-human form to be greater than themselves are focussed to God as Holy Spirit (without human form) and human incarnation as Son of human being or Messenger. Those devotees tolerating the human form completely are focussed to Father of heaven and human incarnation as God Himself. Those devotees tolerating the human form partially are focussed to Father of heaven or Holy Spirit (as they like) and human incarnation as Son of God or Messenger. Islam with main intention to avoid the cruel reaction of low-grade devotees on human incarnation (like Jesus) is totally focussed to Holy Spirit of God (without human form) and human incarnation as mere Messenger. In Islam, the original concept is non-mediated unimaginable God only called as Allah. The Christianity treats unimaginable God in the name of Jehovah as the original Creator. Islam confines miraculous powers to unimaginable God only eliminating the importance of human being acting as Messenger only. If the miracles are attributed to human form, such attribution is negated by Prophet Mohammed by calling such miracles as magic. In fact, in the human incarnation also, miracles are from unimaginable God only. Since God merged with the human being to become the human incarnation, we can say that the miracles are from the name of human incarnation. But, Prophet neglected this concept in the safety of human incarnation from cruel and jealous devotees. In this way, Christianity and Islam are correlated in the concepts of unimaginable God, mediated God in energetic form or formless energy, mediated God in human form and unimaginable miracles from unimaginable God.]
[Science shall also be taken as a religion, which is different from atheism. Science keeps silent about unimaginable God and His unimaginable miracles. It never speaks about God or miracles whereas atheism condemns the existence of unimaginable God and miracles even though genuine miracles are perceived. Science is cool, flexible and balanced mentality. Atheism is rigid, emotional and aggressive mentality. Science analyzes creation only and doesn’t touch creator. In fact, the silence of science about unimaginable God is the best expression of God. There is no difference between science and ancient logic in which all the items of the creation are analyzed (tarkyante padaarthaah asmin iti). If there is a conflict between science and ancient logic, science should be accepted because of its supporting experimental evidence. Science shall be thanked in analyzing awareness based on which awareness is understood as an item of the creation only and not creator (God). This conclusion of science coincides with the concept of awareness of Chaarvaaka for which we appreciate him and we don’t have any personal enmity with Chaarvaaka. We only condemn atheism and not atheist! The atheism is not accepted because of perceptional observation of genuine miracles establishing unimaginable God. Silence of science is better than wrong criticism done by atheism. Inactivity is better than sinful activity!]
[All major religions like Hinduism, Jainism, Buddhism, Christianity, Islam and Science must be appreciated for contributing the major concepts of universal religion. There is only one God for this entire universe, who is unimaginable being the creator of space and hence, existing beyond space. Plurality is accepted only in imaginable items and it can’t be accepted in unimaginable items. Any number of unimaginable items result in one unimaginable item only. You can’t say that one unimaginable item is fighting or co-existing with another unimaginable item. Hence, there can be only one unimaginable God in all the mediated Gods of all religions. Unimaginable God gets mediated by different media (parts of creation) for expression for the sake of different people speaking different languages and following different cultures. To become close to all the souls, the unimaginable God speaks different languages and follows different cultures when He gets mediated by different media in different places at the same time. All the people should recognize the same unimaginable God (unity) in different media (difference). The philosophies of all religions are spoken by the same unimaginable God and hence, must be same basically. These philosophies also differ externally because God follows the different psychologies of receivers in different places in different times resulting in multiplicity of external philosophy of different religions in various places. In the same religion also, different external philosophies appear in different times. Due to different psychologies of different types of people of the same religion, in the same place and in the same time also, different external philosophies appear. A wise person must understand all these external parameters to realize the cause of difference without leaving the basic unity.]
[One need not leave his/her own religion by joining this Universal religion. In India, there are several states with different languages and cultures. Each state has its own State Government and there is a Central Government in the entire country (India) co-coordinating all the state governments. There is no superiority of central government since it only co-ordinates the state governments. One is governed by his/her state government and is simultaneously governed by central government as an Indian. By this, every citizen is connected to all states while he/she belongs to a specific state. The universal religion connects you to every religion since it contains the merits of all religions and co-relation of their philosophies as one basic concept. The merit of Hinduism is spiritual knowledge involving various deep steps of metaphysics, which is basic step for recognizing the correct direction. The merit of Islam is emotional inspiration and sincerity towards God showing the theoretical devotion as second step that transforms knowledge in to practice. The merit of Christianity is the third step, which is practical devotion involving sacrifice of fruit and work. The merit of Buddhism is elimination of desire, which is responsible for aspiration of fruit in return and this spoils whole Nivrutti. Desire is also the cause of sins and spoils even the basic Pravrutti resulting in misery. The merit of Jainism is mainly nonviolence, which is a serious result of desire having minimum limit of hurting other souls (basis of sin) and maximum limit is killing living beings for food even though alternative exists. The merit of science is that nothing (including perception) should be believed without analysis, thinking relative awareness (soul) as God must be forgotten and any soul in any stage must fear from unimaginable God to do sins.]