THE NATURE OF SUPREME GOD:

[gokulkr]

THE NATURE OF SUPREME GOD:

 

TO PURSUE KARMA JNANA AND BHAKTI IN A RIGHT WAY, A RIGHT KNOWLEDGE OF THE GOD IS ESSENTIAL. THEREFORE, THROUGHOUT GITA, THE NATURE OF THE SUPREME GOD IS EXPLAINED. IT WILL BE AN INTERESTING STUDY TO COLLECT THE IMPORTANT OBSERVATIONS ABOUT GOD IN GITA AND FORMULATE THE GITA CONCEPT OF GOD:

 

1. GOD IS INDESTRUCTIBLE AND ALL PERVASIVE (II-17).

2. HE IS AVYAKTA AND ACHINTYA, THAT IS TO SAY, HE IS INVISIBLE AND HE HAS UNIQUE POWER

(II-25).

3. HE IS THE CAUSE OF THE CREATION AND THE DESTRUCTION OF THE ENTIRE UNIVERSE (VII-6).

4. HE IS SUPREME AND ALL OTHERS ARE ENTIRELY DEPENDENT UPON HIM (VII-7).

5. HE IS OMNISCIENT, BEGINNINGLESS, SUBTLE, SUSTAINER OF ALL AND BEYOND DEATH OR DESTRUCTION (VIII-9).

6. 6.ALL ARE SUPPORTED BY HIM, HE IS EVERYWHERE, HE IS SUPREME AND HE CAN BE REALISED ONLY BY DEVOTION (VIII-22).

7. HE IS ALL PERVASIVE BUT HE IS INVISIBLE. ALL ARE LOCATED IN HIM BUT HE IS NOT LOCATED IN ANY (IX-4).

8. HE CREATES THINGS TAKING JADAPRAKRTI OR PRIMORDIAL MATTER AS THE MATERIAL CAUSE. THE PRIMORDIAL MATTER IS ENTIRELY UNDER HIS CONTROL AND ALL CREATED THINGS ARE ALSO ENTIRELY UNDER HIS CONTROL. THE JADAPRAKRTI IS EVOLVED INTO MAHAT,ETC., DIRECTED AND SUPERVISED BY HIM (IX-8,10).

9. HE IS THE FATHER, MOTHER AND THE SUSTAINER OF THE UNIVERSE.HE IS THE HIGHEST OBJECT TO BE KNOWN. HE IS CONVEYED BY OM, RIK, YAJUS AND SAMA VEDAS. HE IS THE LORD OF ALL. HE WITNESSES EVERYTHING. HE IS THE ABODEOF ALL. HE CREATES AND DESTROYS. EVERYTHING ENTERS INTO HIM DURING PRALAYA. HE IS THE CAUSE OF ALL.HE DOES NOT UNDERGO ANY MODIFICATION. (IX-17,18).

10. HE IS IMPARTIAL TO ALL. HE HAS NO HATRED OR LIKING (IX-29).

11. HE IS THE CAUSE OF ALL AND HE REGULATES ALL. (X-8).

12. HE HAS VIBHUTI FORMS IN ALL CATEGORIES OF THINGS. ALL THE THINGS THAT HAVE EXCELLENCE HAVE ESPECIALLY HIS PRESENCE.(X-22 TO 41).

13. HIS VISHWARUPA CONTAINS EVERYTHING THAT IS IN THE UNIVERSE.(X-

6,7,13,15,16,18,19,20).

14. HE IS THE DESTROYER OF ALL. WHEN SOMETHING IS DESTROYED,IT IS DESTROYED BY GOD AND THE HUMAN OR OTHER AGENCY IS ONLY AN INSTRUMENT OF GOD (XI 32,33).HE IS CALLED VAYU, YAMA, PRAJAPATI ETC. BY ALL NAMES(XI-39).

15. HE IS SUPREME. NO ONE ELSE IS EQUAL OR SUPERIOR TO HIM.(XI-43).

16. HE IS KSHETRAJNA. (XIII-3).

17. HE IS NOT CAUSED. HE HAS NO BODY ETC., THAT ARE CAUSED.HE IS PARABRAHMAN. HE IS DISTINCT FROM SAT AND ASAT, THAT IS TO SAY, HE IS DISTINCT FROM VYAKTA AND AVYAKTA, DISTINCT FROM MURTA AND AMURTA (XIII-13).

18. HIS HAND AND FEET FUNCTION THROUGH ALL OTHER LIMBS, HIS EYES, HEAD AND FACE FUNCTION THROUGH ALL OTHER LIMBS, HIS EAR FUNCTIONS THROUGH ALL HIS LIMBS. HIS FUNCTIONING IS UNIQUE (XIII-14).

19. HE KNOWS ALL SENSES AND THEIR OBJECTS. HE ENABLES OTHERS TO KNOW THROUGH THEIR SENSES. HE HAS NO PRAKRTA SENSES.HE HAS APRAKRTA SENSES THAT ARE NOT DIFFERENT FROM HIM.HE HAS NO SIN OR RELIGIOUS MERIT. HE ENJOYS ALL. HE HAS NO PRAKRTA GUNAS. HE HAS ANANDA ETC. APRAKRTA GUNAS.HE IS WITHIN ALL BEINGS AND OUTSIDE ALL BEINGS. HE DOES NOT UNDERGO ANY CHANGE. HE MOVES EVERYWHERE. HE IS SUBTLE AND THEREFORE, CANNOT BE COMPREHENDED THROUGH THE SENSES.AS HE IS ALL-PERVASIVE, HE IS FAR AND NEAR. HE IS PRESENT IN ALL BEINGS DISTINCTLY BUT STILL HE IS ONE. HE CREATES, SUSTAINS AND DESTROYS THE BEINGS. HE PROVIDES LUMINATION TO THE LUMINARIES. HE IS BEYO ND THE TAMAS I.E., PRAKRTI.HE IS OF THE NATURE OF CONSCIOUSNESS AND HAS SELF- AWARENESS.THE APAROKSHAJNANINS KNOW HIM. HE IS PRESENT AT THE HEART OF ALL.(XIII-14 TO 18).

 

 

[learning]

You have written:

 

HE HAS NO HATRED OR LIKING

 

Can you please elaborate on that? Does this mean that the supreme being is completely neutral towards good and evil, neither liking good nor hating evil?

 

Thanks

[Guest guest]

<--- Can you please elaborate on that? Does this mean that the supreme being is completely neutral towards good and evil, neither liking good nor hating evil? --->

 

God is Nirguna. In Bhagavath Gita its clearly specified that whatever happening in this universe (or world) is happenning under his own will. Only for us, we see something as evil & something as Good.

 

I think this explanation would have clarified your doubts.

 

OM SHRI GURU RAGHAVENDRAYA NAMAHA

OM SHRI JAGADGURU MADHVACHARAYA NAMAHA

OM NAMO BHAGAVATHE VASUDEVAYA NAMAHA

[learning]

I am sorry to have been unclear in my statements. What I had intended to ask was not regarding 'good' or 'bad' happenings. Instead, I had wanted to ask about 'good' and 'bad' behavior. Is the supreme being neutral towards morality and immorality? Would it mean that the Supreme being neither likes truthfulness nor hates lying? Is truth and falsehood equal in the eyes of the Supreme being? Would it then mean that the Supreme being indifferent towards moral and immoral behavior?

[Guest guest]

I want to know about devadasi's,

 

i heard they are available in templesb, and provide peace of mind to the visitors

 

Can you please give me the location of these temples

 

[Guest guest]

Under the eyes of Supreme God, everyone are one and same. God never shows partiality. God is equal to all.

 

But due to the karmas commited by the jivas, decide whether the jiva be a good or bad. God does not interfere in karma.

Thus, it is stated that God has no hatred or liking.

 

Of course, when a jiva due to his good karma becomes a devotee, God shows divine blessing on the jiva.

 

We can take Hiranyakashipu as Bad Jiva and Prahlad as Good Jiva. Hiranyakashipu was born as evil asura due to his bad karma in past life and Prahlada was born as good devotee due to his good karma in past life. Also Supreme Lord Vishnu showered blessing on Prahlada for his pure devotion

[Guest guest]

Mr Guest

 

Use a name when you post such kind of questions. If you need devadasis in the temple u need to travel back in time atleast 2 centuries to get them.I dont think these people give peace of mind to anybody , may be they can satisfy ur lust . When god can give peace of mind, choosing these ladies over him , is like eating Sh*** when you can get delicious food .