The film is reported to be good but with a rider that those who do not regard Space from the Scientific Angle may find it boring,.
I have planned to see it with my son.
The movie is reported to be about people lost in Space and is of more psychological in treatment.
As it often happens with me, as my children often tell me , I seem to get odd and confusing information in a row at a stretch,I had met up with a gentleman who worked in J. Krishnamurti Foundation for quiet some time and we had a discussion on Philosophy, more precisely on Indian Philosophy.
He, who has been a very Orthodox Brahmin, had become an Agnostic bordering on Atheism after his stint with JK foundation.
He informed that , as he understood J Krishnamurti on the futility of Religion,Philosophy and dispensed with the practices prescribed for the Hindus , especially Brahmins.
I am of the opinion that this attitudinal change is more due to his personal conflicts and not any thing more.
This,I have told him straight,though it is improper of me.
His gist is this.
All the practices we follow are for our ‘ mental Comfort’
Most of our Prayers remain unanswered and some may be answered.
So what is the use in Praying?
If some one were to Pray to Lord Balaji, Tirupati, one can not say that all the Prayers remain unanswered.
So what is the point?
It is the same with the Rituals prescribed in the Vedas.
Hence why should one follow something knowing that it is only for ‘Comfort’ and nothing more?
Though I have a fair of idea of J. Krrishnamurthi’s thoughts,I checked some of is speeches and writings,
I will be providing a Link and comments in the next the Post.
Now, as to the Comfort factor.
It is human nature to seek comfort, more precisely the avoidance of pain that ensures the survival of the Organism and this is its natural disposition, Nature, or as Lord calls it Swabhava and none can do anything about it.
The greatest advantage in Hinduism is that it understands the limitations of Human Nature and as such prescribes things/ practices that are in consonance with its nature.
Hence Doctor Radhakrishnan calls Indian Philosophy as a way of Life and not a view of Life.
Hinduism knows the limitations and recommends certain practices,with an ulterior objective of realizing Self and make mundane living easier, though the overt reasons for these practices are couched in mundane expectations.
Hinduism, at the Ultimate level does not envision God.
The Reality is Nameless, Formless, is a Principle.
But to understand this concept..?
It is not possible for the Human Mind to contemplate on Zero or imagine a reality sans Attributes.
So God has been postulated and once this level has been reached it becomes easier for the Mind to grasp the Attributeless, Formless Reality.
That the convenient concept of God has its rewards is another matter.
Please read my post ‘God has Names and Forms, Yes and No’ and more under Indian Philosophy/Hinduism.
Just as LKG has no relevance to a PhD., the concept of God and religious practices to the one who has realized Reality.
But one can not obtain a Doctorate with out LKG.
To Comfort.
What is wrong in following somethings for comfort?
Do we not follow things in daily Life only for our Comforts, though we know we can exist without them?
So long as one realizes one has things for comfort and they are not essential , they are transient, and that there are things more important, it is fine.
This is exactly what Karma and Gnana Yogas are all about,.
If one were to shun things because they are only for Comforts, then we will have nothing.
JK as I found in the site talks about Mind and Communication .
‘I have taught you that which is the secret among secrets.
Are your doubts dispelled?
Are you clear in your Mind?
Now that you heard Me, think according to your disposition, choose what is Best for you and follow'( Chapter 18)
Hinduism prescribes many a Route to realize God.
1.The Path of Physical and Spiritual exercise, Raja Yoga,
2.The Jnana Yoga, The Path of Knowledge,
3.The Karma Yoga, The Path of Action , and
4.The path of Devotion, Bhakti Yoga.
Any of these may be followed.
It depends on one’s dispositions, Svabhava.
All the three Acharyas , Adi Shankara, Ramanuja and Madhvacharya take their premise from the three Mahavakyas,
‘Aham Brahma’ I Am Brahman, Reality.
‘Tat Tvam Asi’,You are That.
Soham Asmi ‘He is That.
Interpretations of these Acharyas differ.While Shankara advocates Non Dualism, Ramanuja, The Qualified Non Dualism and Madva Dualism.
I had an interesting discussion with Sri Abhinava Vidyatirtha Swamiji of Sri Sringeri Mutt, who is my Guru, about 40 years back.
I asked him that if The Veda is the Ultimate Authority, and if all the three Acharyas have taken the same three Mahavakyas to found their systems, why there is a difference in their conclusions?
He replied,
Acharyas know that the dispositions of the Individuals vary.
You will be able to follow things that suits your Nature.And as the Vedas say the Truth is One, but it is spoken of as Many’
(Ekam Sat Vipra bahudha vadanti)
Therefore the Acharyas have provided different approaches to reach God.
One may follow any of these.
There is no question of what is Right and What is Wrong.
That is left to reason, which is useless in Spiritual Development.
You follow what suits you and do not bother.
You are here to realize Brahman, not to prove One is Right and another is wrong”
Of these three approaches, Vaishnavism places importance on The Bhakti Yoga. The Path of Devotion.
The path of devotion is the total surrender to God.
Ramanuja systematized the Bhakti Yoga and popularised the Pancharatra system.
What is Pancharatra?
Pāñcarātra are VaishnavaSanskritAgamic texts.[1] Literally meaning five nights (pañca: five, rātra: nights),[2] the term Pancharatra has been variously interpreted.[3] The term has also been attributed to the Shatapatha Brahmana 12.6 wherein Narayana performed a sacrifice for five nights and became a transcendent and immanent being.[2][4] The Pancharatra Agamas constitute the most important texts of the Srivaishnava Sampradaya of Ramanuja.[4] The Pancharatra Agamas are composed of more than 200 texts;[3] with various suggested time periods of composition; including the 3rd century BC,[5] and a period between 600 AD to 850 AD.[3]
The Reality is both with and devoid of Attributes. Nirguna Brahman and Saguna Brahman
To realize the Nirguna Brahman, one has to go through the Saguna Aradhana.
This Saguna Aradhana is systematised for the Vaishnavites in the Pancharatra.
This is practiced by the Thengaliyar Sect in South India.
While total surrender to God is enough for the Thengalai Traditions, the Vadagalai traditions state that Effort for Realization(through His Grace, in the form of Guru) is also essential
Now onto Pancharatra.
Purusha is the Cosmic Being and the Purusha Sooktham describes the Evolution of the Universe.
The Narayana Sooktam is about Narayana, the Manifestation of the Purusha.
Vishnu Sooktam is about the manifestation of Vishnu, in his incarnation, which changes in every Aeon, as the Protector.( Vishnu is from the word, Jishnu , the one who supports)
In the Pancharatra, Vasudeva( The Dwadasa nama of Lord Narayana),
“Vasudeva, characterized by the six gunas, is sometimes called the first Vyuha. From Vasudeva emanates Sankarshana in whom jnana and bala alone get manifested. From Sankarshana comesPradyumna to whom belong aishvarya and virya. From Pradyumna emanates Aniruddha to whom shakti and tejas appertain.
As we have seen, the Pancharatra thinkers were very much particular in safeguarding and preserving the purity and unchanged nature of the transcendent Supreme Being. From that point of view, the chief merit, and hence its primary significance, is that it is such a process of emanation in which the Supreme Being remains unaffected and unchanged in all the five-fold manifestations.’
This aspect is that of the Apara Vasudeva, creating and simplifying things for the Devotees .
Avatara Manifestation
Closely connected with the doctrine of vyuhas, is the next manifestation of God, named as vibhava (manifestation) or avatar (descent). The only supreme being the Pancharatra philosophers knew about was the Transcendent One, who was not in any way directly related to the world. Therefore, the Samhitas explicitly describe the avataras as either all springing from Aniruddha, or some from Vasudeva and the rest from the other three vyuhas. One should not be mistaken here in assuming that the Supreme Being himself takes avatara. This is a puranic conception. The Pancharatra Samhitas nowhere maintain that the Supreme Being, laying aside its transcendent, unmoving nature assumes these finite forms. This is impermissible by the premises of the system. The Supreme Being is merely a spectator with an attitude of passivity and indifference. It cherishes no attachment to the mundane world, and it is beyond its nature to do so.
Antaryamin Manifestation
The fourth manifestation is the Antaryamin avatara, which is Aniruddha as the ‘Inner Ruler’ of all souls. It is a mysterious power seated in the ‘lotus of the heart’. Here again it should be noted that this is not a manifestation of the Supreme Being, but only of Aniruddha, one of the vyuhas.’
This approach does not really alter the essentials of the Vedas or the Attributes of the Reality.
Look at the word used,
‘Vyuha’ Strategy.
This is a strategy to realise God hood or reach the feet of the Lord.
Six Aspects of Surrender.
Surrender to god is one of the core teachings of Pancharatra. The six aspects are explained below in brief:
i) Atma-nikshepa or nyAsa – placing oneself completely and directly under God’s care. This involves giving up independent ownership in matters of actions or fruits thereof. This in fact is the real SaraNAgati. The subsequent five are to be regarding as assisting this. The obstacle to nyAsa is phalepsA or the desire for mundane benefits,which should therefore be avoided.
ii) kArpaNya – This refers to absolute humility bordering on lowliness and honest awareness of one’s own natural ignorance, impurity etc., partly because of stains acquired through countless births. We all know the enormous feeling of kArpaNya that our AzhvArs have expressed through their compositions. This leads to ridding the arrogance that one may have because of parentage, learning, wealth, etc., and to get the sense that without the aid of Godhead, whatever we undertake on our own is bound to fail. The enemy for kArpaNya is the feeling that one is free, independent,and competent to do whatever he likes (sva-svAtantryAvabodha).
iii) mahA-viSvAsa – irrepressible and great faith in Godhead. Involves the understanding that God is the benefactor of all beings, and His compassion is always and readily available. The firm conviction that He will not fail to protect us is ‘viSvAsa’. This by itself is capable of eradicating all sins.
iv) goptR – The deliberate choice of bhagavAn SrIman nArAyaNa as the sole Protector. Even when it is granted that anyway He is the sole protector, lakshmI-tantra points out that what is involved in this a’nga is the conscious and mindful selection of Him, the acknowledgment that we need protection, and that He and only He can protect us.
v) prAtikUlya-vivarjana – giving up whatever is antagonistic to any of His creations or to Him. A devotee must realize that all beings are like himself.
vi) AnukUlya-niScaya – The resolve to do good to all beings. The realization that all beings are in actuality the body of God, and the resolve to live in accordance with the will of God. Ahirbudhnya samhitA gives a beautiful illustration of SaraNAgati using a passenger who wants to cross a river in a boat. It is the passenger’s responsibility to go and sit in the boat, and that is the end of his responsibility; the job or rowing the boat is not his, but that of the boatman (in this case God Himself).
Six aspects of surrender are described in many PancarAtra samhitas such as Ahirbudhnya Samhita, Lakshmi Tantra etc., thought the order of importance may vary. Lakshmi Tantra give the following:
Thus the order of the limbs given in Lakshmi Tantra is: Anukūlya Samkalpam, Prātikūlya Varjanam, Mahā Viṣvāsam, Goptṛtva VaraNam, Atma Nikshepam, and kArpaNyam. In Ahribudhnya Samhitā, the order given is: Atma Nikshepam or Nyāsam, KārpaNyam, Mahā Viṣvāsam, Goptṛtvam, Prātikūlya Varjanam, and Anukūlya Sampakpam. Svāmi Deṣikan has addressed these confusions in his Nyāsa VimSati (Slokam 12), and concludes that those who know Prapatti Sāstra well agree that there are five anga-s to Prapatti, and the different positions taken in respect of the number and sequence of importance etc. of the aspects of Prapatti really say the same thing in the end (sarva vākya eka kaNThyam).
Atma Nikshepam or nyāsam is considered the main ingredient of Prapatti – the conviction that one’s own effort in attaining Him will not bear fruit, and placing oneself directly under His care and giving up ownership of one’s own protection or the benefits from any actions to Him. The other five are then the limbs for Nyāsa, that are of equal importance as conveyed to us by Svāmi Deṣikan. Thus, for performing surrender or Atma Nikshepa or Nyāsam, one needs absolute humility (KārpaNyam), Anukūlya Samkaplam, Prātikūlya Varjanam,
That an event or thing will happen the way we expect it to happen?
Again what is ‘expected to happen?
We expect things to happen indicates that we have seen some things, events followed some events, some experienced by us, some by the others,
And we think the same pattern will follow.
Just how scientific is this?
I am talking about Science here, because it what people think is the solution for every thing and Science is the club used to beat Philosophy and Religion.
When a religious information , or even a fact is presented, the immediate question, from the people, especially who profess to have a scientific temper(?), is,
Does it hold good for all times the past,, present and the future.
Philosophy and Religion take this very seriously and replies,
Yes, it holds good for all times and it is Eternal.
I think the answer is not can not be reasoned out for we can not verify, it.
As of now, we know things and events as they are or reported to be ‘were’
Not it ‘will be’
What we know is the Finite and we presume, that since there is some thing Finite, there has to be some thing Infinite.
Because we are conditioned to think, I do not know how, that there should be a pair of opposite.
True there are pairs of opposites in what we experience in Life, pleasure and Pain,Darkness and Light, Good and Bad,the list goes on.
But by logic it need not be.
What has happened yesterday need not happen to morrow.
Our mind is programmed to find similarities,categories, uniformity to make it easier for the Mind to categorize.
It is the mechanism of the Mind.
If we think it is in the outside world, then one has to accept the the Law of Uniformity of Nature and as a consequence must accept the Theory of Causation as well.
Law of Uniformity , at its best can only say that an event had happened, is happening in the present and no more.
Law of Causation can tell you an event is caused by another.
One event may be the Cause for many events and one result may be caused by more than one Cause(event)
There are many sub causes to make a particular Cause to produce one particular effect.
This, I shall deal, in a separate post
These sub or attendant causes .’ along with the Primary Cause again assumes the law of Causation.
So Causation assumes Uniformity and Uniformity assumes Causation.
This is Logical fallacy. for each assumes the other as proven.
So ‘expecting’ , including the results of scientific experiments , is not logical.
One may say some result is expected, that’s all.
So since our definition of certainty is based on Expectation, it is equally untenable.
Therefore, certainty is a Myth.
It can not be verified.
Curiously I find definitions on Uncertainty, not on Certainty.
I am providing information at the end , on this.
This Uncertainty Principle gained recognition after the advent of Quantum Theory.
Here it is:
In 1927 Heisenberg suggested the uncertainty principle, which can be formulated now as follows:
If one tries to describe the dynamical state of a quantum particle by methods of classical mechanics, then precision of such description is limited in principle. The classical state of the particle turns out to be badly defined.
In 2005 the certainty principle was suggested, which is formulated as follows:
If one describes the dynamical state of a quantum particle (system) by methods of quantum mechanics, then the quantum state of the particle (system) turns out to be well defined. This certainty of the quantum dynamical state means that “small” space-time transformations can not substantially change the quantum state.
Both principles are not just some misty philosophy about uncertainty and certainty, but they have quite rigorous mathematical formulations in the form of the following inequalities:
(* note the smirk behind the word,’Philosophy’ while it says the same under the garb of Science.)
And the Heisenberg uncertainty principle is a consequence of the certainty principle. The certainty principle generalizes on the unified base both the uncertainty principle and the Mandelshtam-Tamm relation for energy and time (discovered in 1945).
The matter is that for the theory of relativistic quantum systems the notion of “space coordinate”, as a quantum-mechanical observable (a self-adjoint operator), is not natural. Correspondingly, the uncertainty principle turns out to be sapless.
Why did not Heisenberg, Bohr, Schrödinger, Fock… have a hunch of the certainty principle?
Fortunately, now that the certainty principle is already discovered, for its understanding it is sufficient a usual introductory course of quantum mechanics (knowledge of the RCQ-theory is not necessary).
In quantum mechanics, the uncertainty principle is any of a variety of mathematical inequalities asserting a fundamental limit to the precision with which certain pairs of physical properties of a particle known as complementary variables, such as positionx and momentump, can be known simultaneously. For instance, the more precisely the position of some particle is determined, the less precisely its momentum can be known, and vice versa.[1] The original heuristic argument that such a limit should exist was given by Werner Heisenberg in 1927, after whom it is sometimes named the Heisenberg principle. A more formal inequality relating the standard deviation of position σx and the standard deviation of momentum σp was derived by Earle Hesse Kennard[2] later that year and by Hermann Weyl[3] in 1928,
Whatever Theories have been formed they find expression in Technology.
Technology is so advanced that we are in fact of theories to support them!
Yet some of the Theories in Science need further examination and updating
Indian Philosophy has crossed this barrier thousands of years back and some of the Theories which we use now had ben used by them and were developed further,
(Note. In India, we use the term Philosophy in the broadest sense ,that is to know, to be aware of;Science is included in this)
But then there have been claims often that ’this is in Indian Philosophy,the finding is not new’.
This statement has been repeated ad nausea that people have started ridiculing these assertions.
We shall examine some of the Theories of Indian Philosophy and their relevance to modern Scientific Thought.
( When we say Indian Philosophy, it includes all systems of Thought ,Buddhism,Jainism,Sankhya,Nihilism,Atheism)
To begin with take the fundamental of Science.
The essentials of Science rest on two Axioms.
a)Law of Uniformity of Nature and
b)Theory of cause and Effect
Modern Physics , till recently, has been so rigid in its assertion that the laws of Physics are Universal and apply to the Universe.
Now they have revised their opinion.
They have come to the conclusion that the Physical laws that exist in our plane of existence may not be true or applicable to other levels.
The Quantum theory supports this view and the Theory also lends evidence to the existence of other universe at the other planes that exist simultaneously!
How does Indian Philosophy look at this problem , what is its stand on this and how does it explain these phenomena?
Indian Philosophy confirms the existence of 14 present Universes in our plane and more in other planes.
Modern Physics has proved,albeit theoretically, the existence of 11 planes that exist in different co ordinates.
We shall examine this .
2.Mathematics and Time .
Those who are keeping tabs of modern physics are aware that Time Travel is theoretically possible, though modern physics can not reconcile certain facts.
Those who have read Isaac Asimov’s “Eternity’ and seen some of the Hollywood Films on Time,like The Moth man Prophecy (based on True life story),’Next’ will know that by extending the Logic of these films which are correct any way), one can see the contradiction.
If one were to travel back in Time , meet his self at that point of time and kills him /kill his mother ,Grand mother before (the man in who travelled to the past) before they were responsible e for his birth, what happens to his existence now?
If Time travel is possible, we can also alter Time.
When we alter Time we are altering Events which have happened already.
If we alter them now, what happens to the Events that have taken place?
Einstein’s Theory states Light is the fastest traveling medium .
During his Time it was proved that there are particles that travel faster than Light.
Einstein replied that if they travel faster than the Velocity of Light, they no longer remain Matter!
The what is Matter?
Also note the Principles of Motion by Newton.
Newton uses the term velocity to indicate Speed as Speed can have negative integers, namely Positive and Negative.
How does a common Mind accept this?
And if we cover distances swiftly by travelling fast, then theoretically at least, at some velocity, we should be reaching the Destination before we left!
Motion is movement from One point to another, right.
Science axiom state that Space infinitely divisible.
So Motion will be covering infinite Space.
That means Motion is impossible!
Hoe does Indian Thought solve this problem?
By The Non Linear Theory of Time.
We shall deal with this, the concept of other Universes, The Concept of Infinity and Zero.
…………. To be continued
What if some kills himself/Father /Mother by going back in Time, what happens to his Existence?
Does he exist or not?
Physicists, based on Quantum Mechanics , declare that our Universal Laws do not apply to things /Events existing at other planes.
Having described the Elements both at the individual and macro level,Sankaracharya, now goes on to describe the qualities/attributes.
Ramana Maharishi
One can not separate the qualities or attributes of an object from the Object.
If for example, we strip of all the qualities of a Rose by which we identify a Rose, we are left with nothing to conceive of a Rose!
In Advaita, qualities are inherent in the objects and in Reality they are not separate from them .
And we are the Reality.
The Reality is reflected in us because of our ignorance,called Avidya, Nescience.
Once this ignorance is removed our original State dawns.
न मे द्वेषरागौ न मे लोभमोहौ
मदो नैव मे नैव मात्सर्यभावः ।
न धर्मो न चार्थो न कामो न मोक्षः
चिदानन्दरूपः शिवोऽहम् शिवोऽहम् ॥३॥
Na Me Dvessa-Raagau Na Me Lobha-Mohau
Mado Naiva Me Naiva Maatsarya-Bhaavah |
Na Dharmo Na Ca-Artho Na Kaamo Na Mokssah
Cid-Aananda-Ruupah Shivo[a-A]ham Shivo[a-A]ham ||3||
Meaning:
3.1: Neither do I have Hatred, nor Attachment, Neither Greed nor Infatuation,
3.2: Neither do I have Passion, nor Feelings of Envy and Jealousy,
3.3 I am Not within the bounds of Dharma (Righteousness), Artha (Wealth), Kama (Desire) and Moksha (Liberation) (the four Purusarthas of life),
3.4: I am the Ever Pure Blissful Consciousness; I am Shiva, I am Shiva,
The Ever Pure Blissful Consciousness.
You must be logged in to post a comment.