Pure awarness - - -

[Guest guest]

Awareness requires the existence of two items. One is the inert energy that is

obtained from the digestion of food (Annat Purashah- Veda). The second is

nervous system, which alone can convert this inert energy into awareness on

functioning. Thus, awareness is dependent on these two items but God is

independent and does not depend on the requirement of any other item. Thus, the

scholars who are based on the scriptures only are also answered about this

concept through scriptures and logic (Tarka Sastra). Matter (food) is converted

into energy and awareness is a form of energy. Thus, matter and awareness are

inter-convertible. When a human being called “Ahalya” was converted in to inert

statue and again when the statue was converted into human being, this

inter-conversion is proved. When Ahalya became a stone, her soul did not go to

upper world. It remained there only. Awareness is an item of creation and

therefore exactly duplicate souls were created by Lord Krishna when

these souls were stolen by Prajapati. All these points clearly show that

awareness is a conversion of inert matter and a form of inert energy and an item

of creation only.

 

If one accepts science, it is very easy to prove that awareness is a special

form of inert energy flowing through the nervous system while functioning. The

robot is just a duplicate of human being. The current flowing in the wires is

the awareness flowing in the nervous system. The information stored in the chip

is exactly the information stored in the brain. The brain is a system of several

microprocessors working simultaneously, which grasps all the points regarding an

object in one instance. You treat brain as a CD in which the information is

stored in the form of written impressions on the matter or you can treat brain

as the RAM in which the information is stored in the form of pulses by electro

magnetic energy. This does not make any difference for a spiritual approach.

That is a topic of science. Even in science a physicist does not differentiate

matter and energy. Thus, in science it is clearly proved that awareness is inert

energy only which on functioning in

nervous system becomes a specific form by doing specific work. In fact,

awareness is a form of special work done by the inert energy. Since, work is

also a form of energy, all these specifications come under the topic of science

only and has no spiritual significance. But science clearly analyses any item,

which is not God and helps us to realise that it is not God.

 

Science analyses every item of creation and with the help of such analysis we

can know that every item of creation is not God. Science cannot show what is God

but it can show clearly what is not God. There is no item in the creation, which

is not analysed by science. Therefore, any item of the creation is not God. Even

the so-called philosophy has not shown God. It has shown only what is not God.

Veda says that the sages who were greatest philosophers rejected every item of

creation as not God (Neti… Neti…). They have concluded that God is beyond words,

mind, intelligence, logic and even any type of imagination. Thus, both

philosophy and science fail to give any positive information about the God.

Thus, you should not reject both philosophy and science because even if they

have not shown God, atleast they have shown that every item in the creation is

not God. Thus, these two have helped us in not falling in the illusion by which

we may think that some item like awareness,

which is very near to unimaginability is God.

 

Atleast science and philosophy could protect us from going into wrong route.

Therefore, every spiritual seeker should develop sharp analytical faculty of

logic, which means science only. In fact, any student of philosophy (Vedanta) is

supposed to learn logic (Tarka Sastra). It is just like that a student of

physics must learn mathematics. Some people are misleading devotees by telling

that since God is beyond logic, logic should not be entertained. This is a very

dangerous statement. This means that you should leave logic and blindly follow

whatever nonsense is preached. Even though logic may not help in finding the

real nature of God, at least the logic will help to identify and reject the

nonsense, which is the matter of items other than God and thus prevent you in

not falling in the trap of such nonsense. You should have the weapon of logic in

your hands so that you are not mislead into wrong path, though logic does not

show you the right path.

 

At the lotus feet of Shri Datta Swami

surya

http://www.universal-spirituality.org

 

 

 

Talk is cheap. Use Messenger to make PC-to-Phone calls. Great rates

starting at 1¢/min.

 

 

[Guest guest]

surya <dattapr2000

 

> Awareness requires the existence of two items. One is the inert energy that

is obtained from the digestion of food (Annat Purashah- Veda)...

<snipage>

> At the lotus feet of Shri Datta Swami

> surya

 

surya, you represent a mixture of the Darshanas, just as your Lord likes to be

in all kinds of drag.

 

We here are assigned to *Advaita Vedanta, get used to it ! You'll not convert

us.

 

Hindu philosophy is traditionally seen through the prism of six different

systems:

 

1.1 Samkhya

1.2 Yoga

1.3 Nyaya

1.4 Vaisheshika

1.5 Purva Mimamsa

1.6 Vedanta:

 

1.6.1 Advaita Vedanta

1.6.2 Vishistadvaita

1.6.3 Dvaita

1.6.4 Acintya Bheda-Abheda Vedanta

 

I. Samkhya

 

Samkhya is the oldest of the orthodox philosophical systems in Hinduism.

 

Samkhya postulates that the universe consists of two eternal realities:

Purusha (souls) and Prakriti (matter or nature). The Purushas are many

and conscious but are devoid of all qualities †" they are the

silent spectators of prakriti. Prakriti is composed of three gunas

(dispositions): sattvas, rajas, and tamas (steadiness, activity, and

dullness). Because of the intertwined relationship of purusha and

prakriti, when the equilibrium of the gunas is disturbed the world order

must evolve. Liberation (kaivalya) consists of the realisation that

purusha and prakriti are indeed different.

 

Although this was a dualistic philosophy, there are differences between

the Samkhya and Western forms of dualism. In the West the fundamental

distinction is between mind and body, whereas in Samkhya it is between

the self and matter (the latter incorporates what Westerners would

normally refer to as " mind " ).

 

Samkhya was originally atheistic but, in confluence with its offshoot

Yoga, it developed a theistic variant.

 

II. Yoga

 

Yoga is considered by some to have arisen from the Samkhya philosophy.

Its primary text is the Bhagavad Gita, which explores the four primary

systems: Karma-Yoga; Buddhi-Yoga; Dhyana-Yoga; and Bhakti-Yoga. In the

Bhagavad Gita itself the Yoga is described as being many millions of

years old (see Chapter 4.1). It is essentially described as a universal

method of union with The Supreme. There has been much debate on the

personal/impersonal nature of the Supreme, among various Yoga

practitioners.

 

The sage Patanjali wrote an influential text on Raja Yoga (meditational

Yoga) entitled the " Yoga Sutra " . The most significant difference from

Samkhya is that the Yoga school not only incorporates the concept of

Ishvara (a personal God), but it also upholds Ishvara as the ideal upon

which to meditate. This is because Ishvara is the only aspect of Purusha

that has not become entangled with prakrti. Yoga also utilizes the

Brahman/Atman terminology and concepts that are found in the Upanishads,

thus breaking from the Samkhya school by adopting concepts of

Vedantic monism.

 

Yoga lays down elaborate prescriptions for gradually gaining physical

and mental control over the " personal self " . This occurs until one's

consciousness has intensified enough to become aware of one's " real

Self " (the soul, or Atman) as distinct from one's feelings, thoughts,

and actions. Realization of the goal of Yoga is known as moksha,

nirvana, and samadhi, all of which hold that the Atman is nothing other

than the infinite Brahman.

 

III. Nyaya

 

The Nyaya school of philosophical speculation is based on texts called

the Nyaya Sutras. They were written by Aksapada Gautama, probably in the

second century BCE. The most important contribution made by this school

is its methodology. This is based on a system of logic that,

subsequently, has been adopted by the majority of the other Indian

schools, orthodox or not. This is comparable to how Western science and

philosophy can be said to be largely based on Aristotelian logic.

 

However, Nyaya was seen, by its followers, as more than logic in its own

right. It was believed that obtaining valid knowledge was the only way

to gain release from suffering. They took great pains to identify valid

sources of knowledge and to distinguish these from mere false opinions.

According to the Nyaya school, there are exactly four sources of

knowledge (pramanas): perception, inference, comparison, and testimony.

Knowledge obtained through each of these can be valid or invalid. Nyaya

scholars (Naiyanikas) identified, in each case, what it took to make

knowledge valid and, in the process, came up with a number of

explanatory schemes. In this sense, Nyaya is probably the closest Indian

equivalent to contemporary Western analytical philosophy. The later

Naiyanikas gave logical proofs for the existence of God (see Ishvara)

and for his uniqueness, especially during their arguments against the

Buddhists who at that time were fundamentally non-theistic. An important

later development in Nyaya is the system of Navya-NyÄya (New

Nyaya).

 

IV. Vaisheshika

 

The Vaisheshika system was founded by the sage Kanada and postulates an

atomic pluralism. In this school of thought, all objects in the physical

universe are reducible to a certain number of atoms, and God is regarded

as the fundamental force who causes consciousness in these atoms.

 

Although the Vaishesika system developed independently from the Nyaya,

the two eventually merged because of their closely-related metaphysical

theories. In its classical form, however, the Vaishesika school differed

from the Nyaya in one crucial respect: where Nyaya accepted four sources

of valid knowledge, the Vaishesika accepted only two -- perception and

inference.

 

V. Purva Mimamsa

 

The main objective of the Purva ( " earlier " ) Mimamsa school was to

establish the authority of the Vedas. Consequently this school's most

valuable contribution to Hinduism was its formulation of the rules of

Vedic interpretation. Its adherents (Mimamsakas) believe that one must

have unquestionable faith in the Vedas and perform the fire-sacrifices

or yajñas regularly. They believe in the power of the mantras and

yajñas which sustains all the activity of the universe. In keeping

with this belief, they place great emphasis on dharma, which consists of

the performance of Vedic rituals.

 

The Mimamsa accepted the logical and philosophical teachings of the

other schools, but felt they did not sufficiently emphasize attention to

right action. They believed that the other schools of thought, which

pursued moksha (release) as their ultimate aim, were not completely free

from desire and selfishness. Instead the very striving for liberation

stemmed from a selfish desire to be free. According to Mimamsa thought,

only by acting in accordance with the prescriptions of the Vedas may one

attain salvation, rather than liberation.

 

Later in history the Mimamsa school shifted its views in this regard and

began to teach the doctrines of God and mukti (freedom). Its adherents

then advocated the release or escape from the soul from its constraints

through jnana (enlightened activity). Although Mimamsa does not receive

much scholarly attention, its influence can be felt in the life of the

practising Hindu because all Hindu ritual, ceremony, and religious law

is influenced by it.

 

VI. Vedanta

 

Also known as the Uttara ( " later " ) Mimamsa school, Vedanta concentrates

on the philosophical teachings of the Upanishads rather than on the

ritualistic injunctions of the Brahmanas.

While the traditional Vedic karma kanda (ritualistic components of the

Vedic religion) continued to be practised as meditative and propitiatory

rites, gearing society (through the Brahmins) to self-knowledge, more

Jnana (knowledge)-centered understanding began to emerge. These were

mystical streams of Vedic religion that focused on meditation,

self-discipline and spiritual connectivity, rather than on more

practical aspects of religion such as rituals and rites.

 

The more abstruse Vedanta (meaning literally the end or the goal of the

Vedas) is the essence of the Vedas, encapsulated in the Upanishads.

Vedantic thought drew on Vedic cosmology, hymns and philosophy. The

Brihadaranyaka Upanishad appeared as far back as three and a half

thousand years ago. While thirteen or so Upanishads are accepted as

principal, over a hundred exist. The most influential Vedantic thought,

advaita vedanta, based on the Upanishads, considers the consciousness of

the Self - Jivatma - to be continuous with and indistinguishable from

the consciousness of the Supreme Spirit or Brahman - Paramatma.

 

The Upanishads are acknowledged by scholars and philosophers from both

East and West, from Rabindranath Tagore, Mahatma Gandhi and Aurobindo

Ghosh to Erwin Schrödinger, Henry David Thoreau and Ralph Waldo

Emerson, to be beautiful as poetry and superlatively rich in philosophy.

 

The cryptic way in which the aphorisms of the Vedanta sutras are

presented leaves the door wide open for a multitude of interpretations.

This led to a proliferation of Vedanta schools in six sub-schools. Each

of these interprets the texts in its own way and has produced its own

series of sub-commentaries, all claiming to be faithful to the original.

Four of them are given here.

 

VI.1. Advaita Vedanta

 

Advaita Vedanta is probably the best-known of all Vedanta schools.

Advaita literally means " not two " ; thus this is what we refer to as a

" monistic " (or non-dualistic) system, which emphasises oneness. Its

first great consolidator was Adi Shankaracharya (788†" 820).

Continuing the line of thought of some of the Upanishadic teachers, and

also that of his own teacher Gaudapada, Shankara expounded the doctrine

of Advaita †" a non-dualistic reality. By analysing the three

states of experience (waking, dreaming and deep sleep) he exposed the

relative nature of the world and established the supreme truth of the

 

Advaita: the non-dual reality of Brahman in which atman (the individual

soul) and brahman (the ultimate reality expressed in the trimurti) are

identified absolutely. Ishvara or God is seen as the manifestation of

Brahman to human mind under the influence of an illusionary power called

Avidya.

 

Some of the later teachers who branched away from the Advaitic line of

thought accused Adi Sankara of teaching Buddhism while pretending to be

a Hindu. However, many more see him as drawing from monist concepts

ingrained in texts pre-dating the Buddha, like the more abstruse

sections of the Vedas, as well as the older Upanishads, several of which

are conservatively and thus reliably dated as far back as 1000 BCE, or

even 1500 BCE.

 

Subsequent Vedantins debated whether the reality of Brahman was saguna

(with attributes) or nirguna (without attributes). Belief in the concept

of Saguna Brahman gave rise to a proliferation of devotional attitudes

and more widespread worship of Vishnu and Shiva. Advaita Vedanta is

strictly grounded in the thought that the ultimate truth is Nirguna

Brahman. The Vishistadvaita and Dvaita schools believed in an ultimately

saguna Brahman.

 

VI. 2.Vishistadvaita

Main article: Vishishtadvaita

Ramanujacharya (1040†" 1137) was the foremost proponent of Saguna

Brahman, the concept of Brahman or God, the ultimate power, having a

definite form, name, and attributes: he saw Sriman Narayana as the

supreme Brahman. He taught that Ultimate reality had three aspects:

Ishvara (Vishnu), cit (soul), and acit (matter). Vishnu is the only

independent reality, while souls and matter are dependent on God for

their existence. Because of this qualification of Ultimate reality,

Ramanuja's system is known as qualified non-dualism.

 

VI. 3.Dvaita

 

Like Ramanuja, Madhvacharya (1218†" 1317) identified God with

Vishnu, but his view of reality was purely pluralistic. It is

incorrectly addressed as Dvaita (dualism) when the right name should be

'Tattvavada' (pluralism). According to this philosophy, there are three

ultimate realities: Ishvara(god), jiva(soul), jada(matter). Souls are

not created, dependent upon ishvara and are supported by His will. This

theology addresses the problem of evil in a lucid manner, for the souls

are not created by god.

 

VI. 4. Acintya Bheda-Abheda Vedanta

Chaitanya (1486†" 1534), a devotee of Krishna, proposed a synthesis

between the monist and dualist philosophies by stating that the soul is

equally distinct (bheda) and non-distinct (abheda) from God, whom he

identified as Krishna, and that this, although unthinkable (acintya),

may be experienced in devotion. A number of modern movements belong in

this tradition, including ISKCON, sometimes called the Hare Krishna

movement. ISKCON has recently been participating in bringing the

academic study of Krishna into western academia in the theological

discourse on Krishnology

 

 

<http://en.wikipedia.org/wiki/Hindu_philosophy>

 

-=-=-=-=-=-=-=-=-=-=-=-=-=-=-=-

 

NONDUALISM = ADVAITA

 

Nisargadatta Maharaj has said: " That which is prior to consciousness is the

Absolute... " With the full realization of the Absolute, both Consciousness and

the World-both God (Brahman) and Illusion (Maya)-collapse into zero. " Brahman is

created out of your beingness, " says Maharaj. " All this Brahman is illusion,

ignorance. Your beingness (sattva = caittanya, Consciousness) is ignorance only,

from the Absolute standpoint. " And, " The original state prior to Consciousness

cannot be described; one can only be That. " When the consciousness ends, then the

world ends: where consciousness and world are not, That is the Absolute. As

Buddha Sakyamuni said, there is no permanent subject or Creator. " The sum total

of all this is illusion and nobody is responsible for creation-it has come

spontaneously and there is no question of improvement in that-it will go on in

its own way. "

 

 

Era

[Guest guest]

Nisargadatta , prakki surya <dattapr2000 wrote:

>

> Awareness requires the existence of two items. One is the inert

energy that is obtained from the digestion of food (Annat Purashah-

Veda). The second is nervous system, which alone can convert this

inert energy into awareness on functioning. Thus, awareness is

dependent on these two items but God is independent and does not

depend on the requirement of any other item. Thus, the scholars who

are based on the scriptures only are also answered about this concept

through scriptures and logic (Tarka Sastra). Matter (food) is

converted into energy and awareness is a form of energy. Thus, matter

and awareness are inter-convertible. When a human being called

" Ahalya " was converted in to inert statue and again when the statue

was converted into human being, this inter-conversion is proved. When

Ahalya became a stone, her soul did not go to upper world. It remained

there only. Awareness is an item of creation and therefore exactly

duplicate souls were created by Lord Krishna when

> these souls were stolen by Prajapati. All these points clearly show

that awareness is a conversion of inert matter and a form of inert

energy and an item of creation only.

>

> If one accepts science, it is very easy to prove that awareness is

a special form of inert energy flowing through the nervous system

while functioning. The robot is just a duplicate of human being. The

current flowing in the wires is the awareness flowing in the nervous

system. The information stored in the chip is exactly the information

stored in the brain. The brain is a system of several microprocessors

working simultaneously, which grasps all the points regarding an

object in one instance. You treat brain as a CD in which the

information is stored in the form of written impressions on the matter

or you can treat brain as the RAM in which the information is stored

in the form of pulses by electro magnetic energy. This does not make

any difference for a spiritual approach. That is a topic of science.

Even in science a physicist does not differentiate matter and energy.

Thus, in science it is clearly proved that awareness is inert energy

only which on functioning in

> nervous system becomes a specific form by doing specific work. In

fact, awareness is a form of special work done by the inert energy.

Since, work is also a form of energy, all these specifications come

under the topic of science only and has no spiritual significance. But

science clearly analyses any item, which is not God and helps us to

realise that it is not God.

>

> Science analyses every item of creation and with the help of such

analysis we can know that every item of creation is not God. Science

cannot show what is God but it can show clearly what is not God. There

is no item in the creation, which is not analysed by science.

Therefore, any item of the creation is not God. Even the so-called

philosophy has not shown God. It has shown only what is not God. Veda

says that the sages who were greatest philosophers rejected every item

of creation as not God (Neti… Neti…). They have concluded that God is

beyond words, mind, intelligence, logic and even any type of

imagination. Thus, both philosophy and science fail to give any

positive information about the God. Thus, you should not reject both

philosophy and science because even if they have not shown God,

atleast they have shown that every item in the creation is not God.

Thus, these two have helped us in not falling in the illusion by which

we may think that some item like awareness,

> which is very near to unimaginability is God.

>

> Atleast science and philosophy could protect us from going into

wrong route. Therefore, every spiritual seeker should develop sharp

analytical faculty of logic, which means science only. In fact, any

student of philosophy (Vedanta) is supposed to learn logic (Tarka

Sastra). It is just like that a student of physics must learn

mathematics. Some people are misleading devotees by telling that since

God is beyond logic, logic should not be entertained. This is a very

dangerous statement. This means that you should leave logic and

blindly follow whatever nonsense is preached. Even though logic may

not help in finding the real nature of God, at least the logic will

help to identify and reject the nonsense, which is the matter of items

other than God and thus prevent you in not falling in the trap of such

nonsense. You should have the weapon of logic in your hands so that

you are not mislead into wrong path, though logic does not show you

the right path.

>

> At the lotus feet of Shri Datta Swami

> surya

> http://www.universal-spirituality.org

>

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

god IS also

 

not god

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

....

[Guest guest]

Swamiji is preaching the true divine knowledge as per the scriptures, quoting

the incidents from the real devotees life simultaneously. He is showing us the

true path. Participation is sheer individual's interest. Any human being is

supposed to identify the Lord in his/her generation and then serve Him to please

Him and get His grace. This is the truth. You need not join this mission. You

learn the truth and follow as per your interest only. Wherever one is convinced,

there they can participate. So, the main essence of these postings is to

propagate the truth. No forcing for any participation in our mission. I hope I

have never asked anybody to participate also. If you feel that way, I am sorry.

 

When the students of Adi Sankara uttered Aham Brahma Asmi (I am Brahman),

Sankara tolerated but when Sankara told Sivoham (I am Eswara), the disciples

also told Sivoham. Then Sankara swallowed the molten lead and showed his

controlling power. The disciples could not do so. Then Sankara told Sivah

Kevaloham (Only I am the Siva).

The simple argument of Advaita scholars is that the Lord wished to create this

world. The life or simple awareness is essential to have a wish. Therefore, the

Lord is awareness. The same awareness is in every human being. Every human being

is also wishing just like the Lord created this world by His Wish, which is His

imagination only. Similarly the human being is also creating its own imaginary

world. But there is lot of difference between a hill present in this real world,

which is the imagination of the Lord and the hill present in the imaginary world

of the human being. If the same awareness is present in the Lord and the human

being, both the hills should not have any difference. Since the hills are

totally different, there is total difference between the awareness of the Lord

and the awareness in the human being.

Infact the Lord gave the faculty of imagination to the human being so that he

will understand the process of imagination of the Lord in creating the world.

But this foolish human being extends the concept into the model and thinks that

the model itself is the concept. A model or example cannot be the original

concept. Therefore you have to withdraw the attraction or the bond not only from

the seven external circles, but also from yourself because you are thinking that

you are the Lord and you are attracted towards yourself. Thus finally this

self-bond which is also an illusion should be broken and the total attraction

should be shifted towards the external super soul or the Lord. Are you greater

than Hanuman in any angle? Did He not know Aham Brahmasmi? Are you greater

scholar than Hanuman, who always told Daasoham, which means that He is the

servant of Rama, who is the then Human Incarnation? If you put these questions

to yourself, your illusion of self-bond also

disappears.

 

At the lotus feet of Shri Datta Swami

surya

http://www.universal-spirituality.org

 

 

Era Molnar <n0ndual wrote:

 

surya <dattapr2000

 

> Awareness requires the existence of two items. One is the inert energy that is

obtained from the digestion of food (Annat Purashah- Veda)...

<snipage>

> At the lotus feet of Shri Datta Swami

> surya

 

surya, you represent a mixture of the Darshanas, just as your Lord likes to be

in all kinds of drag.

 

We here are assigned to *Advaita Vedanta, get used to it ! You'll not convert

us.

 

 

.

 

 

 

 

 

 

 

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