29 Jun 2008
The soul is an imaginable item. It is a part of creation and creation is imaginable. The soul taken as basic inert energy can be seen by eyes with the help of powerful scientific instruments. The soul taken in the form of special work or transportation of information by special neuron cells can also be visualized. Thus, the soul taken in any form is visualized and hence, it cannot be the unimaginable God. The Veda (Drushyatetvagraya…) and the Gita (Pashyanti Jnanachakshushah…) clearly say that the soul can be visualized by Scholars or Scientists. God is beyond space and hence, can never be imagined even by intelligence (logic), which is highest faculty of Knowledge. The human imagination can never go beyond space. Since God is the generator of space, God exists beyond space and can never be imagined. Miracles are unimaginable incidents that indicate the unimaginable God. As long as an incident can be explained by scientific logic, nobody takes the name of God. The hot Sun light indicates the hot Sun. The cool moon light indicates the cool moon. Similarly, the unimaginable incident indicates the unimaginable God. The only available information about the nature of God is that God is unimaginable. Thus, when a person experiences the unimaginable miracle in life, such experience can be treated as the experience of God. Unimaginable does not mean inexperienciable.
The faith in God becomes strongest and deepest after the experience of such unimaginable nature of God. Thick skinned people need intensive miracles. There are some people, who do not have skin at all and can never experience God, like a stone. Such souls take the birth of inert objects and may serve devotees for a possible change. A stone may serve a devotee standing on the wall of his house. Such service may bring change and may give a human birth again. God never condemns any soul forever. The father always tries throughout his life to change his child. The sensitive skin of a Scholar experiences God even through a small miracle. Scholars experience God through unimaginable parts of the already existing creation like seeing the unimaginable boundary of the Universe. Such greatest Scholar does not need any other miracle. The importance of Cosmic Vision exhibited by the Lord is only indicating the existence of such unimaginable boundary of the creation (Nantosti mama divyanaam—Gita). Thus, for a real Scholar, there is no need of a time bound miracle to take place. A human being always investigates the miracle to find out even a trace of possibility to interpret it through logic. The reasons for this are his ignorance about God and deep knowledge about the creation. A devotee is quite reverse. He has deep knowledge about God and ignorance about the creation.
Today, people spend all their lives in learning about the creation for earning. They lack the knowledge of God since they do not have time to learn about God. Hence, miracles also fail in their case. Duryodhana considered even the Cosmic Vision shown by the Lord as magic. Dhrutarashtra was also blessed with the vision and praised the Lord during the time of vision. But, after sometime, he became like Duryodhana and considered all that as magic. A perfect atheist refuses the miracle on the spot. A semi-atheist refuses the miracle after sometime. A real theist accepts even the lightest miracle and continues to experience God by constantly remembering it. Most of the people today are semi-atheists. I assuredly tell you that the greatest worship of God is to remember even the lightest miracles that happen in ones life and remember God, shedding tears (Kathayantashcha maam nityam—Gita). The creation contains both imaginable and unimaginable items. The imaginable items are created to give a relative significance to the existence of unimaginable nature. In the absence of day, night has no significance. The deeper parts of the nature are unimaginable as accepted even by the scientists. The superficial imaginable part of the nature became imaginable to the human beings by the will of Lord so that the separate identity of unimaginable nature can have a real relative significance.God is the absolute truth. Energy is the absolute truth in the field of relativity. Energy is also a relative truth but being the final truth in the ladder of relativity, it is also called as absolute truth within the sphere of relativity or creation. The word ‘Sat’, which means the absolute truth, can be used for both God and Energy but, the difference is to be realized. In the presence of God, Energy can never be absolute truth. But, when God is not referred, Energy happens to be the absolute truth within the boundaries of the creation. The second Chapter of the Gita deals with the Soul, which is only Energy. In this chapter, God is not referred at all. Hence, in this context, the Energy is mentioned as the absolute truth. With reference to Energy, a form of an object is a relative truth only. Hence, the Lord says that a non-existent thing like form (Asat) is always non-existent (Naasato Vidyate Bhavah…). The Energy is the existing basis of the creation and hence, exists always (Nabhavo Vidyate Satah…). But, Scholars, who have realized God, treat both these Energy and form as relative things only with reference to God and therefore, both are non-existent with reference to God. Both these constitute Cause and Effect parts in the creation. Both these (Creation) have beginning since they were created by God. If God wishes both these disappear and will have end (Ubhayorapi Drushtontah…). Some Scholars have taken the meaning of ‘Sat’ here as God and faced the danger of ending to God also. To avoid this danger, they tried to change the meaning of the word ‘end’. The Veda also says that ‘Sat’ was generated (Sadajayata…). The Veda says that God, indicated by the word ‘non-existent’ (Asat) existed before the generation of Energy (Sat). Here, the word ‘non-existent’ (God) means that God is not Energy or Existent. People, who need the proof of existence grasped by means like senses, mind and intelligence, think that Energy is God. Though Energy is not grasped by senses like eyes, Energy is visualized with powerful microscopes. Therefore, Scientists treat Energy as the ultimate God creating, maintaining and destroying the Universe. Even matter is a form of Energy (Primordial Energy). The matter and the form or shape constitutes the body. With reference to matter, the form of the body is relative. Thus, within the limits of the body, matter is absolute truth and form is relative truth. But, both these (body) are relative with reference to the basic energy (soul). The second chapter of the Gita deals with the soul and body. The Gita clearly says that soul is eternal (absolute truth) with reference to the body only (Na hanyate hanyamane shareere…). The Advaita philosophers are not at all different from scientists because the soul treated as God by them is nothing but Energy.
Generation of Awareness and Its Limitation
Soul is the nervous energy or the inert energy functioning in a special style with the help of a nervous system. This special style is Knowledge or Awareness. The special work form of the Inert Energy, which is generated by oxidation of food, is Knowledge. The Energy is converted into work and therefore, Knowledge (transportation of information to the brain) is a special form of inert energy only. If you take the soul as the working element, it is a basic inert energy. If you take the soul as Knowledge, it is the special work form of inert energy. The difference between the basic inert energy and its special work form is the difference between inert and awareness. Since awareness is also a work form of inert energy, there is no basic difference between the inert and awareness. Hence, even the soul taken as awareness is also inert since it is under the full control of God. If you take the characteristic of inert as the lack of independence, there is no basic difference between the inert (Apara) and awareness (Para). Based on this point, the Gita combined inert and awareness under one category called as nature or creation (Prakriti). The Veda says that God controls the souls (Atmeshwaram…). The classification of the inert and awareness is superficial and is a sub-division of the inert nature. In certain occasions, awareness controls inert objects like placing a small stone in any place by a person. But, the same stone in big size falling on the head of the same person expels the awareness from the body by force against the will of the person. Hence, the control of inert objects by awareness is partial, limited to certain conditions only. Based on this partial control, the awareness cannot be treated as full controller or God.
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