Saturday, February 26, 2011
Friday, May 22, 2009
God being Omnipotent can he not create matter and soul?
Q - God being Omnipotent, He can also create prakriti - the primordial matter - and the soul. If He cannot, He cannot be called Omnipotent.
A.- We have explained the meaning of the word Omnipotent before. But does Omnipotent mean one who can work even the impossibilities. If there be one who can do even such impossible things as the prduction of an effect without a cause, then can He make another God, Himself die, suffer pain, become dead and inert, inanimate, unjust, impure and immoral or not? Even God cannot change the natural properties of things as heat of the fire,
A.- We have explained the meaning of the word Omnipotent before. But does Omnipotent mean one who can work even the impossibilities. If there be one who can do even such impossible things as the prduction of an effect without a cause, then can He make another God, Himself die, suffer pain, become dead and inert, inanimate, unjust, impure and immoral or not? Even God cannot change the natural properties of things as heat of the fire,
Tuesday, April 14, 2009
4. Is this whole universe nothing but God
Is this whole universe nothing but God
But it is said in the Chhaandoya Upanishad, "Before Creation the universe was existent"; whilst the Taitreya Upanishad says, " It was
non-existent or nothing." Again the Vrikadaaranyaka Upanishad (Chapt. I,4,1) says "It was all spirit" and lastly the Shatapatha
Brahmanad (Chapt. 11: 1, 11, 1) says, "It was all God (Brahma)" and again "by His Own will the Great God transformed Himself into this
multiform universe." In another Upnishad it is written "Sarvam Khalu, etc.", which means "Verily this whole universe is God, all other
things are nothing but God."
A._ Why do you pervert the meanings of these quotations? For those very Upanishads it is said "Oshwetketo, proceed thou from
effects to causes and learn that prithivi (solids) proceed from liquids, apah (liguids) from teja - that condition of matter whose
properties are heat and light, ectc., - and teja from the uncreated prakriti. This prakriti - the true existence - is the source, abode and
support of the whole universe." What you have translated
As "this universe was non-existent" means that it was non-existent as universe in their gross physical and visible form. But it
existed in essence or in elementary form as the eternal prakriti. It was not nothing, God and the soul also were existent. Your
quotations which begins with "Sarvam khualu" is nothing but a pot-pouri, for, you have taken parts of two verses from two different
Upanishads and put them together and formed them into one sentence. "Sarva Khalu", etc., is tiken form the Chhaandogya
Upanishad ( chapt III: 14, 1) and Nehanaanaaa, from the Katha Upnishad (chapt. II:4,11).
Just as the limbs of the body are of use only so long as they form part of it, but become useless as soon as they are separated or
cut off form it, similarly you can get sense out of words or sentences when in their proper places in conjunction with what has gone
before and what follows them, but they become meaningless as soon as they are dislocated from their proper places and joined to
others.
Now mark carefully the true meaning of the above quotation. "Worship, thou, O soul, that Great Being Who is the Creator, the
Support, and the Life of the Universe. It is by His power that the whole universe come into being and is sustained, and it is in Him
that it exists, Worship Him alone and no other. He is an Indivisible, Immutable, Conscious Being. There is no admixture of different
things in Him, though all things with their distinct individual existence have their being in Him and are sustained by Him."
Satyarth Prakash
THE "LIGHT OF TRUTH" by Swami Dayanand
But it is said in the Chhaandoya Upanishad, "Before Creation the universe was existent"; whilst the Taitreya Upanishad says, " It was
non-existent or nothing." Again the Vrikadaaranyaka Upanishad (Chapt. I,4,1) says "It was all spirit" and lastly the Shatapatha
Brahmanad (Chapt. 11: 1, 11, 1) says, "It was all God (Brahma)" and again "by His Own will the Great God transformed Himself into this
multiform universe." In another Upnishad it is written "Sarvam Khalu, etc.", which means "Verily this whole universe is God, all other
things are nothing but God."
A._ Why do you pervert the meanings of these quotations? For those very Upanishads it is said "Oshwetketo, proceed thou from
effects to causes and learn that prithivi (solids) proceed from liquids, apah (liguids) from teja - that condition of matter whose
properties are heat and light, ectc., - and teja from the uncreated prakriti. This prakriti - the true existence - is the source, abode and
support of the whole universe." What you have translated
As "this universe was non-existent" means that it was non-existent as universe in their gross physical and visible form. But it
existed in essence or in elementary form as the eternal prakriti. It was not nothing, God and the soul also were existent. Your
quotations which begins with "Sarvam khualu" is nothing but a pot-pouri, for, you have taken parts of two verses from two different
Upanishads and put them together and formed them into one sentence. "Sarva Khalu", etc., is tiken form the Chhaandogya
Upanishad ( chapt III: 14, 1) and Nehanaanaaa, from the Katha Upnishad (chapt. II:4,11).
Just as the limbs of the body are of use only so long as they form part of it, but become useless as soon as they are separated or
cut off form it, similarly you can get sense out of words or sentences when in their proper places in conjunction with what has gone
before and what follows them, but they become meaningless as soon as they are dislocated from their proper places and joined to
others.
Now mark carefully the true meaning of the above quotation. "Worship, thou, O soul, that Great Being Who is the Creator, the
Support, and the Life of the Universe. It is by His power that the whole universe come into being and is sustained, and it is in Him
that it exists, Worship Him alone and no other. He is an Indivisible, Immutable, Conscious Being. There is no admixture of different
things in Him, though all things with their distinct individual existence have their being in Him and are sustained by Him."
Satyarth Prakash
THE "LIGHT OF TRUTH" by Swami Dayanand
Has not prakriti emanated from God?
A.- No, it is beginningless.
"O Men, that All-pervading Being alone is the Lord of the imperishable prakriti - the material cause of the world - and of the soul and
is yet distinct from both. He is the Creator of universe - the past, present and the future." YAJUR VEDA 21: 2
"That Supreme Spirit, form Whom all things proceed and in Whom they live and perish, is the All-pervading God. Aspire, O men, to
know Him." TAITREYA UPANISHAD BHRIGU, 1.
"That Great God should be sought after, Who is the cause of the creation, the sustenance and dissolution of the universe." VEDAANT SHAASTRA I. 1,2.
Satyarth Prakash
THE "LIGHT OF TRUTH" by Swami Dayanand
"O Men, that All-pervading Being alone is the Lord of the imperishable prakriti - the material cause of the world - and of the soul and
is yet distinct from both. He is the Creator of universe - the past, present and the future." YAJUR VEDA 21: 2
"That Supreme Spirit, form Whom all things proceed and in Whom they live and perish, is the All-pervading God. Aspire, O men, to
know Him." TAITREYA UPANISHAD BHRIGU, 1.
"That Great God should be sought after, Who is the cause of the creation, the sustenance and dissolution of the universe." VEDAANT SHAASTRA I. 1,2.
Satyarth Prakash
THE "LIGHT OF TRUTH" by Swami Dayanand
Tuesday, March 17, 2009
is an exposition of “Om” and other names of God.
' is the highest name of God; it is composed of three letters, A, U, M। This one name comprises many other names of God. Thus, briefly:-A stands for Viraat, Agni and Vishwa, etc. .U stands forHiranyagarbha, Vaayu and Tajjas, etc.Mstands for I'shwara, A'ditya and Prajnaa, etc.Vedas and other true Shastraas, that whatever they treat of God; all these names stand for Him.
There are no gods. The multitude of names like Indra signify not different Divine Beings but different aspects of one Absolute Existence.
Objector*** - Why not take them to stand for other object? Do they not also mean earth, heaven, devtaas as Indra,and, in the Medical Science drugs such as maroon ginger.
Author.~ Yes, they do, but they also mean Gods.
Objector - We believe that they only mean gods. Why do you not believe the same?
There are no gods. The multitude of names like Indra signify not different Divine Beings but different aspects of one Absolute Existence.
Objector*** - Why not take them to stand for other object? Do they not also mean earth, heaven, devtaas as Indra,and, in the Medical Science drugs such as maroon ginger.
Author.~ Yes, they do, but they also mean Gods.
Objector - We believe that they only mean gods. Why do you not believe the same?
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