Are We Really Seeing the Truth?

Many of us want answers to questions of our existence, the reality of God, eternity, the soul, the meaning of truth and other such matters.

On the other hand, most of us know or realize that these answers are not available to our human minds. Still we persist in our quest. I think we do this to a large extent because the exercise is mentally fun. Most of us who pursue such truths intellectually are not really prepared for revelations that evade or defy the limits of our understanding.

Lord Buddha taught that we should not worry about understanding that which is beyond our grasp, but should focus instead on virtuous behavior and our karma. Early Buddhism did not consider God at all, but later Buddhist could not manage without a deity and decided that Lord Buddha embodied God Himself.

See On Hinduism by Irina Gajjar

Goodness

In the view of Hinduism, sinfulness and goodness are mixed in or characters. Our natures contain different proportions of these qualities or tendencies and we should strive to behave in a manner that develops good tendencies and wipes out bad ones. While our goodness is helping others.

It is self-control and worshipping God and having pujas and studying the Vedas and the other holy books.

It is calling out God’s names and glories and suffering for your beliefs. Goodness is being straight and strong in body and mind.

Goodness is realizing God does things through you, that you do not do them by yourself.

Goodness is not wanting, being kind of all and not caring about the pleasures of your body.

Goodness is gentles and being ashamed of your mistakes and not being lazy.

Forgiveness, strength not being mean and not being proud are goodness.

These are signs of someone who is good.

(Gita 16:1,2,3)

This passage shows that goodness is not tied to any particular code of conduct nor does it arise from obeying a particular set of rules. There are no clear cut rules a person can follow to become good. Rather, acting virtuously cultivates goodness and the state of goodness causes a person to act virtuously. Vedic philosophy views goodness as a state of being that can be achieved through self-conditioning. It is  pursuit that lasts for lifetimes.

People who sincerely aspire to goodness attain goodness. Those who wish to become brave, pure, pious, disciplined, worshipful, knowing, tranquil, truthful, kind, gentle, modest, energetic, forgiving, and strong will become these things and will become good.

They will become wise and good decisions. They will perform noble deeds that will benefit the world. They will find themselves on the path to enlightenment and they will find happiness. They will attain salvation. Hinduism offers no shortcuts to salvation. It offers no single principle that people can embrace to be saved if they are not good. In order to be freed, a person must first become good.

 

Excerpt from On Hinduism by Irina Gajjar.

God, King of the Universe  

 

The notion of God as the King of the Universe feels odd to me because it humanizes a force that I view see as way beyond humankind. Still, personification of the Lord occurs throughout most major religions. Imagining God as our King reflects our human need to envision divinity in our image and to empower it as our ruler.  

In the Gita, Lord Krishna tells us He has many forms including prayers, fire, sweets, eternity, perpetuity, destruction and the heat in the sun. Yet, further to God’s absoluteness, endlessness and everythingness, He specifically tells us that He is our King:  

I am the king of the Universe. 

I am its Father and Mother and Grandfather. 

I am making things and taking things  apart. 

I am being born and dying 

and I am living forever. 

                         —  The Gita, Chapter 9, Verses 17 and 18  

 

These passages give believers freedom to shape their belief in any respectful way they can.  

See The Gita, A New Translation of Hindu Sacred Scripture by Irina Gajjar. 

 

The Universe in God

Then Arjun saw in God the whole universe.

Then Arjun, full of wonder,

with his hairs standing on end’

bowed down to the Lord and pressing his hands in prayer said:

Oh Lord,

I see all the gods and thousands of beings in

You.

—The Gita, Chapter 11, verses 14, 15

 

Consider the idea of the whole universe, of everything imaginable, contained within the being of its Creator. This vision represents the vastness of all existence that lives in the confines of our imagination, reason, and belief. This is a remarkable perspective.

See Chapter 11 of The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

What Is Goodness?

We are told by Lord Krishna in the Bhagavad Gita that goodness is many things. It includes bravery, purity, contemplation of the soul, worship of God, study of holy texts, strength, straightforwardness, truthfulness, peacefulness, kindness, gentleness, the absence of anger, detachment, repentance for transgressions, forgiveness, humility, truthfulness and vigor.

This is a comprehensive set of qualities. Though most of us would agree that these qualities do represent the better side of humans, some might of us, particularly those of us who are not inclined toward orthodoxy, may question whether the worship of God and the study of holy texts equate with traits like kindness.

I wonder why God, who is all powerful, all knowing, and present everywhere seems to have a great need to promote Himself and to persuade us to believe in Him [or Her?] Can’t we just take the force that is God for granted and move on from there?

See Chapter 16 of The Gita, a New Translation of Hindu Sacred Scripture.

Zero

The notion of zero is philosophical as well as mathematical in Hinduism. Here is an explanation:

The Sanskrit word for zero is sunya which translates as “nothingness.” Brahman, God in his formless, immutable, timeless, memory-less state prior to Creation, is called Nirguna Brahman or Brahman with no attributes. Nirguna Brahma exists in nothingness. With the happening of Creation, Nirguna Brahma becomes Saguna Brahma, the God with attributes who is Ishvar. Zero symbolizes God in nothingness. Zero added to or subtracted from any number does not change the number. The sum of zero and zero is zero. Zero added to or subtracted from itself remains zero. Multiplied by itself, zero is still zero. However, the addition of zero to the right of any number (without a decimal point) increases it up to infinity and its addition to the left of any number (with a decimal point) decreases it down to the infinitesimal.

Zero’s complement must be “everythingness.” Everythingness differs from everything just like “nothingness” differs from nothing. The idea of zero embraces the idea of its opposite, totality. We say God is everythingness and nothingness because we have no better words to describe the unfathomable existence or nonexistence that transcends itself. Thus, zero to Hinduism is more than a mathematical tool. It represents God’s truth that lies beyond human experience and the material world, truth that is just beyond the reach of the human mind.

See Chapter Three, Monotheism in On Hinduism, by Irina N. Gajjar

God Loves Those Who Love God

Loving God is a key theme in the Gita. In Chapter 9, Lord Krishna tells us that loving God is the Holy Secret and the key to attaining ultimate freedom from cycles of birth and death. He explains that God is everything and everywhere. He is the creator and more because the very notion of the world is His. Thus, even the worst sinners are liberated by the love of God.

In Chapter 12 of the Gita, Lord Krishna describes all the good things that happen to those who love Him. He tells us that those of us who do love God are dear to Him. But He does not talk about loving humanity to the extent that He speaks of the power of our loving Him. It is through our understanding and love of the divinity that we merge into the Lord and attain ultimate salvation.

See The Gita, A New Translation of Hindu Sacred Scripture by Irina Gajjar.

Did God Create the World?

A number of major world religions subscribe to the notion that God, such as God is understood, created the world or worlds or universe and all existence. Hindu scripture specifically tells us so. In fact, in the Gita, God Himself reminds more than once.

In Chapter 9, Lord Krishna tells us that the whole world was His idea, and was born from Him. It explains that a great wheel makes it turn round and round and that it appears and disappears repeatedly because He wants it to.

In Chapter 10 He explains:

Everything comes from Me.

Truth, wisdom, forgiveness, self control,

happiness, unhappiness, bravery, fear,

peacefulness, fame and shame

all come from God.

The Gita, Chapter 10, Verses 4, 5

 

At the same time the very God who takes credit for creation, declares His creation to be an illusion. It is “Maya” or make believe or magic and He tells us that only fools believe that the world is real. In His own words:

The wise who understand God pass beyond

the world.

They cross over Maya and reach Me.

The Gita, Chapter 7, Verses 14

Now why would God or the sages who gave to life to the ideas embodied in the Gita create a world that is illusory only for humankind to acknowledge this truth? Why would a power like God want to create worlds that come and go?

It seems to me that the reason does not fit within human logic. It is just that this is how it is.

See The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar.

God and Karma 

Different Hindus perceive the relationship between God and karma in different ways. Some go so far as to say that karma determines the future and God does not exist or matter at all. Some equate the divine force with karma or believe that God creates karma.

Yet other individuals and Hindu schools of thought, more conventionally, see God as the dispenser of karma, which He tempers with divine mercy. Whatever their particular viewpoint, Hindu philosophers and laymen generally agree with the notion that good behavior earns merit and improves their karma and that misfortune is the product of prior bad behavior. Even those who do not fully believe in karmic power, tend to consider the idea of karma a plausible guideline for ethical living.

From On Hinduism by Irina Gajjar, Chapter One, Hindus and Hinduism; also available for purchase on Amazon.

Lord Krishna shows His Gentle Form

 

In Chapter 11 of The Gita, in answer to Arjun’s request, God gives Arjun a divine eye. Thus empowered, Arjun sees God in His powerful beauty, with multiple faces, eyes and mouths, and with magnificent jewels weapons, garlands and clothes. His form is covered with fragrant pastes and glows with the light of a thousand suns.

Arjun perceives the entire endless universe and contained within God and he sees God without beginning, middle or end. He sees nothing but God’s overwhelming brilliance.

The verses describing this vision of the Lord put into words the emotions and thoughts of believers and devotees who try to imagine and explain their certainty about the existence of a benevolent Creator and Preserver to whom they are devoted. The descriptions bring to life ideas that are beyond description or explanation but self-evident to many.

In my opinion, the notion of God evidences a truth that is real because it lives in human hearts and minds though it cannot be quantified or qualified in expressions or images. Human notions, howsoever inexplicable, are powerful. They do not arise from nowhere and cannot be dismissed as nothing.

See, The Gita, A New Translation of Hindu Sacred Scripture, by Irina Gajjar