Thursday, 22 September 2016


God's definition is interesting for he is defined by the imagination of some, innovation of others, intellectual logical rigour of a few,  and most define God based on an imposed legacy coming through generations. 
But what is He? 
What is the real and the substantial? 
Before we get into the details, let us see how the over all explanation of the above experiences can be summed up in defining God.
God is powerful, God is a supreme autocrat, He is jealous and wants your undivided attention, in other words can't stand some one not loving him exclusively. He is force but without form. He is mass energy without figure. God is time, God is death, God is love, God is destructive.
Creation is supreme beyond the so called fighting of the higher beings who are superior to men.
He is the dominator and is beyond any one dominating for any reason including love. He is nameless, colourless, loveless, hence imagining Him in a form is blasphemy.
Dharma has defined God in its own unique way through the various writings of sages. He is unique and different, diverse and uniform.
The underlying principle of God in the Vedas is that he is one with his energy.
He is localised as a person but as his energy he is every where .
He is the dominator and is powerful but he can be dominated by love.
He is beyond the realm of sensory experience but at the same time one can experience him here in this sensual world through the senses by the power of his grace.
He is abstract and hence can be seen in the Upanishad and he is specific with name, form, pastimes in the Puranas and both are complementary to each other.
All the devas are his limbs, worshiping them does not hurt him, does not make him jealous because they are Him as his  energy and they are the extended limbs of Himself.
Seeing Him in the sky, mountains, rivers and in amazing human attributes is applauded. For God this itself is perfection, hence  the Gita extols, " one who sees me in everything and everything in me is never lost to me and I am never lost to them."
Therefore if some do not worship him directly, he does not condemn them rather he encourages them to see him in good action. He is willing to step aside if that hurts but He says do not step aside from doing good to others, He says even that is seen by himself as serving Him.
He does not mind you worshipping him in his energy as devatas, devis, shaktis, energies, he does not spite at them or spit fire at them nor  does he send deadly storms at them.
If you fail in doing any of the above, his creation which functions as an independent operator gives opportunities by sending us  to many species of life. He never condems anyone for ever in one specie or in hell forever. The so called punishment from our perspective is nothing but compassionate reformation from his perspective.
He is eager that we have him in our life but not at the cost of taking away our freedom as freedom is the only thing that gives us the choice of loving.
He is sensitive to our needs, hence through the process of destiny fulfils our needs in different lives.
The Upanishads define him by  his attributes but without a name.
The Puranas define him by name and attributes through the  many fold stories of incarnation as Sri Krishna, Sri Rama, Narsimha. God the unattainable moves  easily with ordinary folks playing and frolicking. He is there in the hearts of all entities as paramarma.  See him, feel him and eventually love him and  by that conquer him. Being his dominating beloved, affectionate mother, father and beating him in wrestling matches boasting about one's own strength and feeling superior to him in friendly interaction. This unique concept of God is not only the contribution of the Vedas but also the experiences of sages and Gurus.  Joining that legacy needs no membership , the only qualification needed is to be willing to walk that journey.
Choice is ours and that is his greatest gift.

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