Friday, June 7, 2013

Question with boldness even the existence of a God***



Question with boldness even the existence of a God; because, if there be one, he must more approve of the homage of reason, than that of blind-folded fear." :~ Thomas Jefferson

Do not search for the God in the world in which you exist. God is not an entity or identity within the world in which you exist. God is the cause of the world in which you exist and God is uncaused.

You will not find the real God in the world in which you exist because God is prior to the world in which you exist. The world in which you exist hides the God, which is the Soul. The Soul is present in the form of the consciousness. 

The world in which you exist is made out of the Soul, which is present in the form of the consciousness. On the standpoint of the Soul, the universe in which you exist is mere an illusion. Without the illusion the God alone exists.

Religious believers  say doubt is a precipice on the way to God. But doubting the existence of God and trying to know the truth is the starting point of the pursuit of truth.

He who is freed from all the doubts and confusions by deeper inquiry, analysis and reasoning reaches the non-dual destination.  The Seeker has to follow the footprints of the Gnani and advance with care by means of such mental trekking; he will reach the source.

The journey of reason brings joy to those who dare to accept the truth and drop the untruth mentally.

The religious scholars say there is a need of precise understanding of the concepts of ancient Knowledge like Veda and its offshoots must be attempted by constant comparison with developments in Science and Science should seek new vistas from ancient Knowledge.

BUT 

When the Upanishads suggest that:~ 
Katha Upanishad:~ This Atman cannot be attained by the study of the Vedas, or by intelligence, or by much hearing of sacred books. It is attained by him alone whom It chooses. To such a one Atman reveals Its own form. (Ch-II -23-P-20)
Mundaka Upanishad:~ This Atman cannot be attained through the study of the Vedas, nor through intelligence, nor through much learning. He who chooses Atman—by him alone is Atman attained. It is Atman that reveals to the seeker Its true nature. (3 –page-70 Mundaka Upanishad- Upanishads by Nikilanada)
The above passages further prove that: Self-Knowledge cannot be attained by the study of the Vedas and intellectual understanding or by bookish knowledge.  Therefore, there is no use of studying the Vedas and other scriptures in order to acquire the non-dual wisdom.  That is why Buddha rejected the scriptures, and even Sri, Sankara indicated that the truth lies beyond religion, concept of god and scriptures. 

For the same reason  Sage Sri, Ramana Maharishi said fortunate are the one who do not lose themselves in the labyrinths of philosophy. Bhagwan says: Take Vedanta, for instance: it speaks of 15 pranas the names and functions of it   which the student is asked to commit memory. Will it not be sufficient if he thought only one prana does the whole work of maintaining the body? Again the antakaran is said to think, to desire, to will, to reason etc. Why all these details? Has anyone seen antakarana, or all these pranas? Do they really exist? They are conceptual divisions invented by teachers of philosophy by their excessive analysis. Where do all these concepts end? Why should confusion created and then explained away? Fortunate is the man who does not lose himself in the labyrinths of philosophy, but goes straight to the source from which they all arise. (GURU RAMANA .By S.S Cohen -vii Danger of philosophy-Page -58-59).

Thus, the truth is beyond physicality. One has to discover, grasp and assimilate it only by deeper thinking through inquiry, analysis and reasoning on the true base.   There is a no need of scriptures in pursuit of the truth because the scriptures itself suggest the truth lies beyond the knowledge of scriptures.  

That is why Sage Sri, Sankara says:~  VC-56. Neither by Yoga nor by Sankhya nor by work nor by learning, but by the realization of one's identity with Brahman is Liberation possible, and by no other means.

58. Loud speech consisting of a shower of words, the skill in expounding the Scriptures, and likewise erudition - these merely bring on a little personal enjoyment to the scholar, but are no good for Liberation.

59. The study of the Scriptures is useless so long as the highest Truth is unknown, and it is equally useless when the highest Truth has already been known.

60. The Scriptures consisting of many words are a dense forest which merely causes the mind to ramble. Hence, men of wisdom should earnestly set about knowing the true nature of the Self.

61. For one who has been bitten by the serpent of Ignorance, the only remedy is the knowledge of Brahman. Of what avail are the Vedas and (other) Scriptures, Mantras (sacred formulae) and medicines to such a one?

62. A disease does not leave off if one simply utter the name of the medicine, without taking it; (similarly) without direct realization one cannot be liberated by the mere utterance of the word Brahman.

63. Without causing the objective universe to vanish and without knowing the truth of the Self, how is one to achieve Liberation by the mere utterance of the word Brahman? — It would result merely in an effort of speech.

64. Without killing one’s enemies, and possessing oneself of the splendor of the entire surrounding region, one cannot claim to be an emperor by merely saying, ‘I am an emperor’.

65. As a treasure hidden underground requires (for its extraction) competent instruction, excavation, the removal of stones and other such things lying above it and (finally) grasping, but never comes out by being (merely) called out by name, so the transparent Truth of the self, which is hidden by Maya and its effects, is to be attained through the instructions of a knower of Brahman, followed by reflection, meditation and so forth, but not through perverted arguments.

66. Therefore the wise should, as in the case of disease and the like, personally strive by all the means in their power to be free from the bondage of repeated births and deaths.

67. The question that thou hast asked today is excellent, approved by those versed in the Scriptures, aphoristic, pregnant with meaning and fit to be known by the seekers after Liberation.

One could go on and on,  but the point is that the Upanishads approach the Supreme immutable truth in multiple ways and try to articulate the manifest and unmanifest aspects of the Brahman.

For those that are deluded, the multiple points of view may amount to contradictory perceptions but Upanishads are the epitome of an attempted understanding of the immortal, immutable Brahman by mortals caught in the dynamism of this Universe.