Godly Critique of God: Gita and God 0010

Response to Science-Monopolizers' Critique

It is in the nature of the Three Gunas to combine sometimes in a manner to impart the strongest possible scientific aptitudes to some human beings and strongest possible attachment to anything counted as scientific to many others. Both types of followers of science are manifestation of God. It is in the natural transformation process that these persons would need to assurance that the essence of Gita (SenGita here) is scientific.
Of course, the Concept of God is nebulous. But it is not nebulous to science. Science deals with abstract concepts. The concept of God in Gita / SenGita is one of the simplest among all abstract scientific concepts. In the Universe, man has observed that anything can be traced to a source or origin. That is how human civilization has over time arrived at atoms, molecules, sub-atomic particles, neutrinos and unobservable (dark) dusts or whatever. It is easy to get through induction from effect to cause and from derivatives to source in successive sequence backwards to the Ultimate Source of anything and everything in this Creation. That Ultimate Source is named as God. It is a definition that is as scientific as the definition of Science.
Some will ask for proof of existence of God. This is a perfectly valid demand. It is as good as asking for the proof of existence of the Ultimate Source. Let us assume that there exists no ultimate source. Then the cause and effect sequence has to break and scientific enquiry into what resulted in what has to stop somewhere that Science would not know. Alternatively, the sequence of derivatives to sources at some stage has to form a circular chain that admits of derivatives becoming the source of the source at some point (water to vapor to clouds to rain to water). In that case, the cause and the effect become the same thing. That is what Gita says: the Creator and the Creation are all the same. Manifestation is the cause of manifestation and manifestation is the source manifestation. As a result, everything in the Creation is one and the same inherently and therefore God is by definition indivisible. And, if something is indivisible and inherent in everything, it must be all pervasive, omni-present. That is what Gita says.
But assume that the Ultimate Source exists. Then, it must be inherently there in any and all successive transformations and manifestation including in all transformation / manifestation processes from any source to its derivatives. Whether the Ultimate source exists or the Source-derivative chain is circular, the entire process chain exists. The process is then the Ultimate Cause / Source. Since it exists, God by definition exists.

The Ultimate Source (or, the Process Chain) by definition is Unique and one. One does not have to prove that One as a number exists. Science is based on Axioms whose proof lie in the validity of the deductions made from the Axioms.
The Ultimate Source is infinite. If the number of points on any straight line that is smaller in length is infinite, the Ultimate source will be as infinite as the infinite numbers you can use in the Creation. So, God is limit less.

The Ultimate Source is indestructible and ageless because that explains all transformations and transformation processes. If it were destructible, the Creation would have ceased to exist in finite time. Science is yet to prove that Creation would come to an end in finite time or countable infinite time. So, by definition God is indestructible, ageless, never born and never ceased to exist.

The Ultimate Source is ceaseless in its activity of transformation / manifestation without being affected in any way by the transformation processes and the outcomes. God therefore is a desire-free and ego-free
Karma Yogi. The Ultimate Source has the complete knowledge of the transformation processes and their outcomes (Ultimate Source of everything is also the Ultimate Source of all knowledge by definition). So, God is also in Gyan Yogi state.

Fine, these are only connected to definition of God. But from where do the concepts of the three Gunas, desire, the Grand Illusion or Maya and the Yogis come from? These have not come from outside the system or the Creation. These are based on innumerable observations of the characteristics, psychology and behavior of large sample survey of individuals. The methods of empirical investigations that gave rise to classifications of the Gunas, the tendency to experience self-ego, desire, sense driven actions, the tendency to forget the existence of the Unique Ultimate source of everything in the World (and, hence suffering from the Grand Illusion of Maya), the tendency to love others and sacrifice for others, the varying characteristics of Yogis, their experiences, successes and failures – all these have come out of scientific empirical research. We do not know if they had different statistical, sampling, questionnaire- based response gathering, psychometric tests/ methods than the methods modern social, medical, psychological and behavioral sciences deploy.

In any case, Gita’s conclusions on human behavior is stated in forms that are testable / verifiable/ refutable hypotheses. That is what Science is all about. Any social scientist can arrange to test Gita’s statements concerning human traits, psychology, characteristics, tendencies, inclinations, perceptions, experiences and behavior to find out if these Statements are valid or not and if valid, to what extent. That would be the scientific approach to criticize or praise the essence of Gita. Unfortunately neither the Scientists- breed intellectuals nor the Gita-follower intellectuals care to adopt scientific methods to criticize or praise Gita. This however is natural: the Three Gunas and their self-ego prevents them from doing such a massive empirical testing exercise. For the Yogis, the attempt to prove or disprove is immaterial: for them proof of the pudding is eating.