In Essence: Gita and God 0007

Summing Up Essence of Gita

Before we begin with a critique of Gita and God 0001-0006, it may be desirable to make a summary of the essence of Gita.

1. God is the ultimate source and cause of all creations and God is present in everything and everywhere of this Creation. The Creation is entirely contained in the Creator and is essentially God’s various manifestations. Thus, God is indestructible, indivisible, infinite and permanent (limit-lessly old who is never born and never ceases to exist), while all that is in the creation as His manifestations are transient and temporary, even if they have long durations.

2. God’s manifestations include all physical bodies, all forces, all energy, all atoms and molecules, all forms of life, all shapes and designs, all natural and man-made processes and phenomena, all planets and their movements, all properties, tendencies, inclinations, natural laws, senses, instincts, mind, intellect, all thoughts, ideas, imaginations, perceptions and concepts including the concept of God, religions, castes and creeds, classifications, logic, reasoning – every thing including all dimensions, time and space. While all these may differ in forms, properties, characteristics, they have two things in common: (a) all of them are transient / temporary embodied or sense-perceived existences and (b) God as defined in 1 is inherently present in each of them as well as contain all of them and hence are inherently indistinguishable from the divine and permanent, unique, indivisible, indestructible, infinite and ceaseless existence.

3.Thus, the transformation process imparts two things in any transient manifestation like human being: (a) an urge to enjoy as a false separate identity of an independent "doer" with free will, individual self-ego, desires, and senses-driven dynamics of actions, reactions, thoughts, feelings, perceptions and relationships with other embodied existences, and (b) the urge to know, realize and enjoy the oneness of divine, indivisible existence inseparable and indistinguishable from other embodied existence.

4. The relative strength of the two opposing forces of 3(a) called the Great Illusion or Maya and 3(b) called Divinity in different individuals varies widely depending on the how the manifestation process imparts the three Gunas (Satva, Rajas and Tamas) in various combinations to each manifestation and the varying external environment that each manifestation happens to face at different points of time. It is all these Guna- combination mixes and the differential environments that explain why human behavior varies across individuals, groups, space and time.

5. Empirical evidence shows that despite the differences among individual behavior, the most dominant behavior is the one completely or largely influenced by the manifestation process of Maya. In the case of only a few individuals, the influence of the Divinity manifestation process is stronger at least at some points of time.

6. Evidence also suggests that the few individuals in whose case the Divinity
process is stronger than the Maya process, show certain common characteristics. They tend to practice certain methods called Yoga's of various types and generally love people, willing to sacrifice for others, do penance, most of the time engaged in worshiping God, praying to God, have faith in God, long to merge with God, mediate over God, control senses, work/ act/ think without any desire, give up ego and the sense of being a doer, show less of anger, fear, rivalry, jealousy, attachment. These people re called Yogis or learned or wise because they happen to be under the strong influence of Divinity process.

7. Some of the yogis makes considerable advance over time towards the path of liberation/ independence from the influence of Maya process while some are recaptured by the Maya process. While some Yogis stop further progress towards liberation and remain at the stage where they are with Maya process able to exercises very little influence on them, a very rare lone Yogi may attain the final stage where he/ she is no longer influenced by the Maya process and completely merged in the Divinity process. Such a Yogi has attained Godhood in the sense that the Yogi is fully liberated from the being driven by senses, desires and external embodied existences and the Yogi shows the characteristics as exhibited by God, namely a self ego -free, desire-free, anger-free, fear -free, unperturbed individual merged in and enjoying oneness existence of indestructible, indivisible, ceaseless God. He is no longer enamoured by the separate identity of embodied existence of worldly pleasures, pains and ambitions.

8. The empirical evidence therefore suggests that given the nature of God's manifestation process, the probability of an individual to become a Yogi is very small, the probability of remaining a yogi is even smaller and the probability of attaining Godhood or come close to that stage is virtually zero. It all depend on the stochastic process of transformation and manifestation of God imparting various Gunas in varying mixes and the exposure of individual embodied existence to other embodies existences resulting from the Grand, Stochastic and Continuous manifestation/ transformation process whose parameters are as incomprehensible as the concept of God.

9. Gita does not preach any Yoga or religion but explains a simple but abstract concept of God, the Creator and the Creation that is based on the empirical evidence of the behaviour of humans in general and the Yogi's in particular. If you happen to be a Yogi, it is not because of your choice but because of the manifestation transformation process. If you do not become a Yogi, that is not because of your choice but the result of the incomprehensible Grand, Stochastic and Continuous Manifestation Process of God, the Ultimate Source, Origin, Creator of and inherent in all of the Creation.

10. All these from 1 to 9 are what make Gita the most interesting aid to the pursuit of knowledge about the nature and operation of the entire Creation and Creator and about all our questions in this regard. The main features of Gita are its comprehensiveness, its logical reasoning and empirical evidence-based findings, its consistency as a theory of god and human life, and finally its universal applicability to understand individual and group living in ever-increasing complexity of the World.
Now we are set for the Critique of Gita.