Turiya Brahm and Ishwar Tattwa !

[Guest guest]

Often several questions have been raised about what God is. Is he

without Attributes (Nirguna) or is He active, running the entire

Universe ?

 

Alternatively, is He directly responsible for every action and

reaction? Has He established only certain laws and is merely

watching, the world to take its own course? What precisely should a

man seek for, in him?

 

In the running of the universe, every action of man must yield

results. Good actions yield good results and bad actions yield

bad results. Man with his egoistic nature, commits sins but always

looks for results of good actions.

 

Some when they, not able to withstand the results of bad actions,

turn to God, worship him, pray to him and seek an escape from the

results of his past sins. The question is if the law of Karma, that

is action and its results-giving nature is alone everything, there is

really no need for a separate God-entity. The facts, that God apart

from being the lawmaker, are also the giver of the results. He is

really the judge for the quantum of result to be given for each

action.

 

The attitude and the circumstances in which these actions were

performed have also influence on the results. All this has to be

precisely judged and the results are to be given to everyone with no

favouritism or partiality. In addition to this when prayers and

worship are directed to him, He also grants relief to the individuals

to the extent that they have been able to apply to Him.

 

This may raise a doubt that God is partial to that extent. The truth

is that He is not. Then how can it be answered that the God seeker

has a reduced punishment, when a list of good actions and their

corresponding good results have been established in the beginning by

the lawmaker?

 

The very first and foremost good action which is above all, has been

determined as the recognition of God as the doer of everything. Next

only comes all other good actions. This has been the part of the law

made by Him and is really applicable to any individual like all other

laws. To the one who is constantly engaged in recognising Him as the

Real Doer, no result is really attached. Such is his law.

 

All the above, that is law making and result giving, is his dynamic

nature or active principle. Apart from this and different from it,

there is also the inactive principle. In Him, this nature is such

that He stands aloof from all the above dynamism and is only a

witness of everything.. All the dynamic activity stops the moment

He seizes to be a witness. Hence the inactive principle is very

important in the running of the Universe. The inactive and the

active principles of the divinity are always together in every

universal action.

 

An individual, who is concerned about the mundane results,

should necessarily pray to the dynamic principle of divinity for

satisfying his dressers. However, because of egoistic nature, he

would again commit some bad actions. The results of good or bad

actions is only time bound. They again motivate him to do more and

more of either good or bad actions according to his past Karma and

thus always keep under the cycle of law of karma.

 

Hence it is wise to pray God for a desireless state. If, however, one

has a tendency to get attached to mundane results, it is not wrong to

ask for something that he is aspiring for the righteous path or

satisfying a Dharmic desire. While doing so it would be advisable to

pray simultaneously for a desireless state too.

 

The entire Buddhism advocates such a state and has set this as the

highest goal for mankind.

 

In this although a separate God entity is not recommended

as essential the help of Buddha is taken to be necessary by all the

seekers to achieve such a state. An individual as he evolves, drifts

from the state of paying attention to the mundane results to seeking

this inactive principle of divinity. He who has experienced this

principle is a Mukta (liberated). He becomes a Gyani. It is also

said that to the extent that this inactive principle is experienced,

he would also be in possession of some Shakti or some dynamic powers

of divinity.

 

This is because, after all the inactive principle means

the Sankalpa which is the cause and container of all activity

although by itself it is a mere Saakshi. The interesting feature of

creation is that all powers are bestowed in that which is not taking

part in it.

 

However a real seeker pays no attention to these, but

goes on to experience completely the inactive principle of divinity,

becomes a Gyani and then only he is finally liberated. If in the

process the attention is diverted to these dynamic powers, it will be

equivalent of being into the cycle of law of Karma, probably now

with more vigour.

 

Apart from the active and the inactive principles of God has

also within Him the Static principle. Actually this is his very core

and is present in Him always. that is even before he has engaged

Himself in worldly activity impossible to describe this state by any

amount of vocabulary or convey by any thought.

 

It has only to be experienced and stands as the highest goal one can

achieve. Unless this is achieved, the evolution is not complete for

an individual.

 

The understanding and experiences of the inactive principle,

although is good enough to make one liberated from the cycle of birth

and death, is still said to be within the world and it is possible

that he may have to take rebirth after the dissolution of the

physical worlds and a new creation is started, but the one who has

experienced and merged in the static principle nature of God is

complete in his evolution and is in a non-returning state for ever.

 

The dynamic aspects of divinity concerning the creation

takes place in 1/4th of his Viraatswarupa. The energy matter-space-

time matrix exists in this portion only.

 

The last three of the five

Brahmas i.e. Brahma, Vishnu and Rudra perform their respective

functions here. Beyond this is the timeless space occupying the

other three fourths of this universal form. This state is the state

of Yogic sleep of Maha-Vishnu and is filled with pure saattvic Tejas

of Mahsa Vishnu.

 

This aspect is in fact the Saakshi, the onlooker of

His worldly activities. There is pure universal ego in this state,

which is His inactive principle. Beyond this state of static

principle wherein there is no perceiver or perception. This is

termed as Nirguna Bramh(a). Corresponding to the Shakta school of

thought the fourth Bramaha is Shiva the inactive principle of

divinity.

 

The param Shiva is the Paryantka (bed / base) on whom is

Shakti sitting. This Shakti is the dynamism of all the four Brahmaas.

 

The First three paadas of Gaayathri pertain to the

worlds "Bhoo", "Bhuva" and "Suvaha" are existing as the one fourth

of the Universal form. The 3 padas of "A..U..M.." also signify this

state. The fourth pada of Gayatri Mantra / Aum Mantra is about his

remaining 3/4th.

 

However it must be remembered that this 3/4th is not separate

from the 1/4th (dynamic aspect). The reflections of the timeless

aspect are also present in the time world at certain points where one

experiences timelessness physically.

 

In other words, the matter, time and energy get involved at these

points/spots. We may sometimes find ourselves stuck up in these

points during our meditation, when time seems to cease for us. Black

holes are physical manifestations of these cracks/spots in the

universe. There may be many other such psychic points on earth too.

 

While there have been a number of great souls who have

achieved this ultimate experience of and merger in the static nature

of God and consequent complete evolution and merged in His static

nature. God alone stands exclusively in containing all the above

three natures in Him simultaneously. Unless this aspect of totality

descends, it is not possible for any individual to rise to this

unique state of all the three aspects contained in one. Sri

Aurobindo is perhaps the only saint of modern times, who strongly

advocates this experience as the final and absolute truth.

 

Souls who have experienced the highest static state of God are no

doubt great, but it is very difficult for a common sadhaka to derive

benefits from them at all levels. It would be necessary for him to

rise first to such a level as to be able to receive the benefits

from them. Even speaking of Avataaras of God, not all of them are

total (poorna) in containing all the above three aspects completely,

barring Shri Krishna of course.

 

These three principles in different combinations could be noticed in

the Avtaaras. In the evolution of the avataars, Matsya, Kurma,

Varaha, Narasimha, Vaaman, Parshurama etc. have manifested the

dynamic aspect only because they have come for giving punishment

only.

 

Rama avataraa is very interesting though. The static and

dynamic aspects have together descended through Him. The saakshi is

missing. He had immeasurable might and power to subdue the demons.

By his own Sankalpa He had come down to live as an ordinary mortal.

 

Krishna Avataara is complete in this aspect. It has descended with

all the above three aspects in it and hence he is the first and real

Guru for all mankind, great sages and even celestial beings. None

else could have indulged in as many activities as He did, absolutely

watching them as Sakata(no doership/ego present at any time) and

keeping Brahman at the core of His heart. His was the most evolved

Avataara. All the three principles in him were helpful for all the

seekers some of whom were ordinary Gopis while others were Rishis.

Krishna only enacted his actions but did not go through them like

Rama.

 

It is obvious from even the activities shown outwardly that

He was within reach for everyone. He played in common terms with

ignorant Gopis and involved himself in high politics with kings,

dealt severely with all demons and men of evil character. In his

superhuman aspect, He had been a guide even for Gyanis and saints

(like (Bheeshma,vidura and Akrura) and finally had even taught a

lesson to Indra, the king of gods. This was possible when he had

brought on him the full dynamism.

 

Each and every one of his actions had been executed with such a

perfect wisdom that they stand as path showers for the future

generations. At the same time He was equally in his inactive nature

because none these multitudes of actions could bind him which would

have been the case with any other higher soul, possessing an ego even

for a little while.

 

The static nature of Godwas also present in HIM always although this

cannot be judged and discussed by the outside world. Anyone, who

could really experience what Krishna was, setting aside his ego

completely, could be in such bliss as Shri Maha Vishnu in Yogic Sleep

 

The bliss which is hard to achieve even for the greatest of

Yogis, has been made available through this Avataar for such ignorant

and innocent souls as Gopis. Such is the greatness and completeness

of this Avtaara. Only the one that contains all the three aspects

is the real Guru for seekers of all nature and classes. Blessed

really are they who can acquire such a Guru.

 

Hari AUM