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Wednesday, April 06, 2005

Science and Hinduism

JAY SHREE POOJYASHREE SHREE AMMA
JAY MAHAN BRAHMASHREE GOPALAVALLIDASAR
JAY SHREE RADHEKRISHNA SATHSANG

Dear Readers,
In our last topic we said we would tell you the sprirtual version of the scientific law.
Did you all know that this law has its source in one of the most famous scriptures of Hinduism,
Srimad Bhagwad Gita?

Alright then this is how it goes...

In the second chapter of Srimad Bhagwad Gita, The Supreme One; Lord Krishna reveals the 'shaastra' regarding the 'self' or 'atman' or 'soul' to Arjuna who, seeing his Guru's and cousin brothers on the battlefield feels that he must not fight with them.His natural courage gets lost due to love and compassion in a misplaced situation. Hethinks war to be unrighteous even though it was the highest duty for warriors (Kshatriyas).So he takes refuge in Sri Krishna to know what his right duty was. Sri Krishna thinking that Arjuna's delusion would not come to an end except by the knowledge of the real nature of the self, atman or soul explains to Arjuna:


Chp 2 verse 20 :

Na jaayathe mriyathe vaa kadhaachhinnaayam bhoothvaa bhavithaa vaa na bhooya:

AjO nithya: shaasHvathO(a)yam puraaNO na hanyathE hanyamaanE SHareere

Explanation : It (the self) is never born; it never dies; having come into being once, It never
ceases to be. Unborn, eternal, abiding and primeval, It is not slain when the body is slain.

Chp 2 verse 22 :

Vaasaamsi jeerNaani yatHa vihaaya navaani gruhNaathi Naro(a)paraaNi

TatHaa sHareeraaNi vihaaya jeerNaanyanyaani samyaathi navaani dhehee

Explanation : As a man casts off worn-out garments and puts on others that are new,so does the embodied self cast off Its worn out bodies and enters into others that are new.

Chp 2 verse 23 :

Nainam cHindhanthi sHastraaNi nainam dhahathi paavaka:

Na chainam klEdhayanthyaapO na sHoshayathi maarutha:

Explanation : Weapons donot cleave It (the self), fire does not burn It,waters donot wet It, and the wind does not dry It.

Chp 2 verse 24 :

AchcHedhyo(a)yamadhaahyo(a)yamakledhyo(a)sHoshya Eva cha

Nithya: sarvaghatha: stHaanurachalo(a)yam sanaathana:

Explanation : It cannot be cleft; It cannot be burnt; It cannot be wetted and It cannot be dried. It is eternal, all-pervading, stable, immovable and primeval.

Thus it can be concluded by us that "no weapon, not even a nuclear bomb can destroy the Self !!".

From the above four shlokas Krishna explains to Arjuna that the Self is never born and it
never dies. It moves from one body to another. It is indestructible, ever existing.

Atman does not manifest itself directly; just like energy. It manifests itself in various forms.
Atman is present in Arjuna as well as in Duryodhana i.e in righteous people as well as evil
minded people. The things that change are the body, mind and intellect within which the
Atman is embodied"APPARENTLY".


The word 'apparently' is a keyword here. One feels that atman is embodied within the framework of the subtle elements body, mind and intellect ; and also within the five senses.The quality of a persons soul is measured by the actions performed by him on being stimulated by his body, mind and intellect and the five senses.

Thus if a person steals something people say 'this person is fradulent'.If one person causes
injury to another person people will say 'this person has a ruthless soul'.If a person helps an
animal or bird people say 'This person has a caring soul'. The soul is hence directly related
to the senses and subtle elements by people. If actions performed by using the senses and
subtle elements are righteous then the soul is praised and vice versa.

However in reality atman is never tainted or affected by the senses or the subtle elements. It
only appears as if the Atman is imprisoned in the body.

So readers this was the spiritual version of the scientific law. Now you know both the versions, however you have read both the versions seperately. So in our next posting we'll bring you a comparison of the two versions so that you will have a clear idea.

Till then do continuous chanting

Radhekrishna Krishnaradhe Radhekrishna Krishnaradhe

Radhekrishna Krishnaradhe Radhekrishna Krishnaradhe

Sarvam Guruvarpanam.

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