|Listen to Prabhaata-rashmih Audio|
Harih Om Tat Sat. Jai Guru.
So that rationality also requires – what is exactly this belief and who is this God? Is it really a myth or is it a fact? I would like to know. So, the better course will be to go into the very concept and belief of God and find out in an authoritative manner what the word God really represents. If he is able to do it, so far as Hindu dharma is concerned, he will find our dharma stands totally independent of God. There is something called devotion and devotional dharma. We don’t deny it but our dharma is inheringly mind born, human born. It is vastu tantra and not purusha tantra. It is not depending upon the consent or preference of an individual. But it is intrinsically based upon the concept or the truth itself. It is in this way. When I say fire is hot, it is not my option, my belief, or my favour. Fire is hot. In the same manner, when we define dharma, this is dharma because it has got that intrinsic characteristic of sustaining ad enabling the human mind. One more point I thought of telling you is our dharma is more rational than otherwise.
yuktiyuktaṁpragṛhṇuyāt bālādapi vicakṣaṇaḥ|
anyacca tṛṇavat tyājyaṁapyuktam padmayoninā ||
This is what Vasishtha tells Sri Rama in Yogavasishta Ramayanam.
yuktiyuktaṁpragṛhṇuyāt bālādapi vicakṣaṇaḥ, A man given to truthful introspection, he should accept even when something is said by a child, or a boy or a girl, provided it is yuktiyuktam, reasonable. Once it is rational and reasonable, no matter who speaks about it, it should be accepted. On the other hand,
anyacca tṛṇavat tyājyaṁapyuktam padmayoninā –Even if Brahma comes and sayssomething, if it is unreasonable and irrational it should be rejected like a blade of grass.
tṛṇavat tyājyaṁ–rejected like a blade of grass. Now this is the canon, the standard for Hindu Dharma and its enunciation. I would like all of you to know it. So, don’t think that there can be a greater rationality on the basis of which one can take to or reject the belief in God or God as a whole. Ultimately what is this God? God is impersonal. He is impartial. He is not matter. He is not energy. But He is the source of everything. How can He be the source of everything? Where is He? He is everywhere. Unnegatable. When the whole existence becomes indistinct, what survives is the Supreme Reality. We don’t call it God. We call it Brahman, the ultimate or Supreme reality.
I would like you to understand that in India there are various systems of philosophy and some of the philosophical systems and even religious practices are not based upon God. For example – Jainism does not believe in God. Buddhism does not believe in God. Nyaya does not believe in God. Vaisesika does not believe in God. Charvaaka does not believe in God. But they are also a system of philosophy like anything else, the orthodox system. So, not to believe in God is not something unusual here. The only point is whenever somebody says ‘I don’t believe in God’, he should have his own reason and whatever he further believes in, that must be better. That is all.
One more point I wanted to tell you is our dharma doesn’t allow us to preclude or exclude anybody in the world. When great and huge yagas and yajnas are performed, there is supposed to be a seat reserved for the rationalist there. An asana is kept specially for the rationalist to come and be present and he will be honoured alike the others also. After all it is the mind that picks up a belief. I believe in something. What is this I which believes. … maybe your mind. Another mind says I don’t believe. In both the cases what is the truth? Mind itself is the truth. Mind can believe. It need not believe. It believes in God. The same mind believes in something else or somebody else.
So, I always used to say there are two kinds of belief or faith. What are they? One is believing in an external God, all powerful God. It is easy, anybody can do it. And he is not in trouble. You know why? The external invisible God will never sit in judgement over your actions. Suppose he is a near God and inside God, then you will have to listen to him. You cannot negate him. So, we can worship God and expect that he is pleased and you can go away. I always say that we can have a pooja room. We do pooja in the morning, lock the door and then tell God, “Let me go and have my ways throughout the day. Please don’t come behind me and interfere. I will open the door either in the evening or next day only when you need be here and you can communicate with me.” This is what everybody says.
Suppose you are to install God in your heart, He will be constantly present there. So you will be under a surveillance and you will also be under a gratitude and an obligation to Him. So, God is a matter of faith. How you use it, depends upon you. In the faith about God and in the non-faith about God, the factor that works and is to be counted is your own mind. Belief is mind’s product and disbelief is equally mind’s product. So far as I am concerned, I am always giving the focus on the human mind. So, in India we always had the chaarvaaka philosophy, the philosophy that says “Everything is nature. There is nothing beyond it. World is meant to be enjoyed. So, make maximum use of everything and before you perish, do whatever you can.” This is what the chaarvaaka people say. A better version of the whole thing is the chaarvaakas philosophy should weed out all the substandard people. And people who still have something either good in them or reasonable in them to think, “No. No. From shoonya the poorna cannot come. If the world is poorna, it must have come from sampoorna. Where is that poorna?” If you can enquire in this manner, then the doors of Vedanta are open before you.
Harih Om Tat Sat. Jai Guru. Jai Guru.
* * *