GOD can also assume ANY FORM.
GOD is BEYOND ATTRIBUTES
GOD has NO COLOUR
GOD IS ACTIONLESS
Nothing is SPECIAL to GOD
God has no WISHES
GOD is SUPREME BLISS
GOD is ONE WHOLE without any divisions
-(There is NO SECOND)
GOD is KNOWLEDGE
GOD has NO BEGINNING,MIDDLE & END.
CONSCIOUSNESS is GOD
GOD is REAL(SATHYA)
GOD is AUSPICIOUS & PURE
SOUL(ATHMA) is GOD.
OMKAR is GOD
MAYA is NOT GOD(As MAYA IS NEITHER REAL
OR UNREAL,WHERE AS GOD IS REAL)
MAN WITHOUT MIND is GOD
GOD is NOT ABSOLUTE VOID or NON-EXISTENCE
GOD is ALL PERVADING like space.
GOD is SELF-EFFULGENT not aided by light or darkness.
ATHMA which is GOD is only a WITNESS to the three
states (waking,dream &deep sleep)
- but is the fourth state of TUREEYA
GOD is ALL INCLUSIVE, SELF-ESTABLISHED &
SELF-DEPENDENT
GOD is NON MOVING & IMMUTABLE (CHANGELESS)
GOD is not limited by SPACE,TIME & GENUS(variety of
species)-components of MAYA
We don't know the vastness,boundary of the
sky,universe,just like that nobody knows all the
characteristics of GOD!Our capacity is limited to our
mind & mindless state experiences cannot be explained.
Hence how are we to know all the characteristics of GOD !
Have you heard of any saint who has created-
GALAXIES,STARS,SUNS,PLANETS even as MAYA !!
We have been told, however great a SAINT may
be,as long as he is having a body made of five elements,
he will not have the capacity to create,maintain & destroy
universe !!
CHARACTERISTICS OF BRAHMAN
(FROM UPADESHA SAHASRI OF SHANKARACHARYA)
(FROM UPADESHA SAHASRI OF SHANKARACHARYA)
1. There is no vision in Me as I am without the organ of seeing. How can there be hearing in Me who have no auditive organ? Devoid of the organ of speech, I have no act of speaking in Me. How can there be thinking in Me who have no mind?
2-3. Devoid of the vital force, I have no action (in Me) and devoid of the intellect, I am not a knower. Ever free, ever Pure, changeless, immovable, immortal, imperishable and bodiless, I have no knowledge or ignorance in Me who am of the nature of the Light of Pure Consciousness only.
4. All-pervading like the ether, I have no hunger, thirst, grief, delusion, old age and death as I am without a body (mind and vital force).
5. Devoid of the organ of touch, I have no act of touching; and devoid of the tongue, I have no sensation of taste. I never have knowledge or ignorance as I am of the nature of eternal Consciousness.
6. It is well known that the mental modification which is produced through the instrumentality of the eye and is of the form of the object of vision is always witnessed by the eternal Consciousness of the Self.
7-8. Similarly, other mental modifications in the forms of objects of knowledge produced through the instrumentality of other organs and also those in the forms of memory, attachment etc., which are only within the mind, and those again in dream are witnessed by one different from all of them (i.e. by the Self). The Knowledge, therefore, of the Knower is eternal, pure, infinite and without a second.
9. It is through the indiscrimination between the Self and the modifications of the mind, false adjuncts to the Self, that the Knowledge of the Knower is wrongly conceived by the people to be impure and transitory, and the Self happy or miserable.
10. All men misconceive themselves to be ignorant or pure, accordingly, as they identify themselves with the mental modifications 'I am ignorant' or 'I am pure'. It is for this reason that they continue to be in transmigratory existence.
11. One should always remember the Self to be ever-free, unborn and comprising the interior and exterior as described in the Sruti in which the Self is spoken of as eyeless and so on, if one is an aspirant after liberation.
12. That organs never belong to me is known from the Sruti, 'eyeless' etc. There is again the saying of the Sruti belonging to the Atharva Veda that the Self is 'devoid' of the vital force, devoid of the mind and pure.
13. As I am always devoid of the vial force and the mind and heard of in the Kathopanishad as having no connection with sound etc. I am always changeless.
14. I, therefore, have neither un-restlessness nor a profound concentration which is subject to change.
15. How can I who am pure and mindless have those two? I am without any change and without a mind as I am all-pervading and devoid of a body.
16. So, I who am ever free, ever pure and ever awakened had duties to perform so long as there was Ignorance.
17. How can I have concentration, non-concentration or other actions in Me as all men feel that the acme of their lives is fulfilled when they meditate on me and know Me?
18. I am, therefore, Brahman, the all-comprehensive Principle, ever Pure, ever Awakened and ever Unborn devoid of old age, imperishable and immortal.
19. There is no knower among the beings of the world other than Myself. I am the distributor of the results of their actions and the witness. It is I to whom all beings owe their consciousness. Without qualities and without a second, I am eternal.
20. I am not the three visible elements or the two invisible ones, neither I am both (i.e. their combination, the body). I am devoid of all attributes and the three Gunas. In Me there is neither night nor day nor their picture as I am always of the nature of the light.
21. Just as the ether is subtle, without a second and devoid of all forms so am I the non-dual Brahman devoid even of the ehter.
22. The distinction between the Self in Itself and my Self is one due to superimposition (of different adjuncts on one and the same Self), just as difference (is wrongly conceived to) exist in one and the same ether owing to apertures (in various objects).
23. How can difference, absence of difference, oneness, many-ness, and the qualities of being known and being a knower, the results of actions and also agency and experiencing be attributed to Me who am one only?
24. I have nothing to reject or accept on as much as I am changeless. Always free, pure, awakened and without qualities, I am without a second.
25. One should, with great concentration of mind, always know the Self to be All. One certainly becomes all-knowing and free when one knows Me to be residing in one's own body.
26. He who thus knows the reality of the Self becomes successful in attaining the goal of his life and becomes perfect. He becomes a Knower of Brahman and one with It. One knowing the Self otherwise may be said to commit suicide.
27. This ascertained meaning of the Vedas described briefly by me should be imparted to those who have given up worldly action and have controlled their minds by one whose intellect has been trained (according to the scriptures under a teacher who has known Brahman).
28.Supreme Brahman is free from all bondage, merit and demerit, past and future, and also from cause and effect.
29. Brahman is regarded as the doer of everything though It is a non-doer. It is pure. It runs ahead of those that run, though it does not move at all. It appears to be many though unborn. For It possesses all power by Maya.
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