Originally Posted by
smaranam
So basically the all-pervading Purusha and His all-pervading PrakRti just go on existing and this awareness brings the Ananda. Bramhan can be ONE. Bramhan can be TWO. When Bramhan is ONE, is really TWO, and when TWO is essentially ONE.
You don't say
Me and my outgoing nature are going for a walk.
Me and my compassionate nature are going for a walk.
Me and my tendency to walk are going for a walk.
_/\_
Dear Smaranam,
Though, this is the purport in general Vedanta would love to emphasis, there are some sceptics who are not satisfied with this answer, for they might ask a question: isn’t it a mechanistic life as if a spoke mounted on to a machine? Or is there any value content added on to this kind of life?
Vedanta is an integrated philosophy and brushing any individuals aside is not warranted.
Scepticism is not a disaster, neither is it a disorder; it is admitted in the scriptures as one of the varieties of individual human nature among the many. In our earlier post we had mentioned about the elimination of threefold fear for the attainment of pure wisdom; they were ādhyātmika, ādhidaivika and ādhibhautika. These anticipations are to be correlated with the guans (the tri-basic modes of material nature) mentioned in classical philosophies like Sankhya, Yoga and Shaiva Agamas. Bhagavad Gita is the only text that restates and revaluates this scattered knowledge in terms of everyday understanding, especially the discourses on karmayoga and the types of human nature when it says the Gunatraya Vibhaga yoga.
Fear in the field of ādhibhautika or physical is more related to the ones arising from social circumstances, which include one’s physical needs like, food, clothes, shelter and other physiological needs. These men turn themselves to various sprits for the fulfilment of desires in the field of their particular interest.
Fear in the field of ādhidaivika or psychological is more related to the problems arising in our mind, such as emotional or moral sensitivity, this also includes attachments to gods and rituals. These are the men who take refuge in the scriptures.
Fear in the field of ādhyātmika or cosmological is more related to our intellectual inquiries on doubts regarding the entire cosmos, the principles behind it, and, it also includes some specific philosophical questions like ‘whence this world?’ and ‘whom ‘I’?’. These are basic nature of contemplatives, who have Almost satisfied with their needs in the field of physiology and psychology.
ne of the above mentioned fears will always dominate in every single individual; only a yogi is an exception to this perceptual structure of pain. This intrinsic character of every personality is to be understood, in the usual course, in terms of predominance of one of the category of fears over the other two, at times, one of the other two might turn prepotent, and this variation is according to the modes of material nature. This uncertain change in consciousness is the one major factor that motivates the aspirants in shifting from one method to another, such as from vedanta to Worship(of god and spirits) and vice versa , or mixing up everything together without sceintifically distinguishig their characterestics and necessity in real life situations.
Though, this is the purport in general Vedanta would love to emphasis, there are some sceptics who are not satisfied with this answer and might ask a question: isn’t it a mechanistic life as if a spoke mounted on to a machine? Or is there any value content added on to this kind of life?
Our answer is simply yes, with capital
Y.
Because, there is no measure to determine the happiness of something or someone, so we do not know whether the spoke is happy or not!
And also, the sceptics never notice that the capacity to reason is not their own, on the other hand, it is just another spoke that is fitted on to the total mechanism of a Giant Cosmic Machine, the Paramount Person.
continued...
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