प्रामाणिकता के आधार पर ही न्याय है, धर्म है, सत्य है। अनुभव के कोई gradations नहीं हैं। अनुभव पूरा ही होता है। अनुभव में परिवर्तन नहीं है। जब कभी न्याय समझ में आता है - धर्म और सत्य भी समझ में आते हैं। धर्म और सत्य के बिना न्याय प्रमाणित होता नहीं है। सत्य की रोशनी में ही धर्म प्रकाशित होता है, न्याय प्रकाशित होता है, सत्य तो स्वयं प्रकाशित है ही।
मानव चेतना विधि से हम तीन ईश्नाओं के साथ जीते हैं - तब हम न्याय प्रधान विधि से जीते हैं। साथ ही धर्म और सत्य को प्रकाशित करते रहते हैं। उपकार करते रहते हैं। प्रधान रूप में तीन ईश्नायें ही रहती हैं। तीनो ईश्नाओं को लेकर के उपकार करते हैं।
उसके बाद देव-मानव पद में वित्तेष्णा और पुत्तेष्णा को गौण करके लोकेश्ना को लेकर चलते हैं। इस प्रकार देव-मानव धर्म-प्रधान विधि से न्याय और सत्य को प्रमाणित करता है। सत्य प्रमाणित करने का मतलब है - उपकार करना।
दिव्य-मानव उपकार प्रधान विधि से धर्म और न्याय को प्रमाणित करता है।
मानव-जाती का उद्धार (तरन-तारण) इसी विधि से है। इससे किसको क्या तकलीफ है?
- बाबा श्री नागराज शर्मा के साथ संवाद पर आधारित (अगस्त २००६, अमरकंटक)
8 comments:
Are there only three Eeshannas?
What about the concern for one's individual space in the world?(Not for acclaim but simply to exist and express oneself?)
What about the concern for mental and physical health/well being?
Where do these fit in?
I am probably missing something, please explain before we get down to Justice,Righteousness and Truth.
I will attempt answering this:
anubhav (perfect comprehension of existence) gets expressed in human-living as harmoniousness.
perfect comprehension of existence assures one of one's own existence, identity, and relatedness with everything else.
Iishnas are the driving-forces required in human-action for continuity of human-tradition. The comprehension of existence is the base-ground for these.
For example - putteshna (motive of progeny) is required for continuity of human-race on earth.
vitteshna (motive for wealthiness) is required for realizing prosperity in a family.
lokeshna (motive for acclaim for one's good-actions) is required for spread of message of right-path.
perfect-comprehension of existence itself is the definition of mental-healthiness.
physical healthiness is perhaps covered in putteshna and vitteshna.
anubhav is the state of perfect comprehension of existence. it gets realized (pramaanit hona) in living as nyay (justice), dharma (resolution), and satya (truth). nyay, dharm, and satya are three dimensions of self's realization.
regards,
Rakesh.
I think I understand the scope of this philosophy, now that you have established that it recognizes only three Eesnnas.
To me it looks like if a person seeks to educate himself, gets a decent job, marries and has 1-2 kids, has happy relations with his family,friends, no enemies whatsoever, saves up for retirement, tends a pretty garden,gets some recognition for himself so that when he dies people can say "what a loss" and remember him for the good he did,
then such a person can claim to be Self Realized by MD.
If everyone were to live like him, his family would be happy, the world would be happy no need to fear any disasters(natural or man made),crisis, wars etc.
Does this not sound Utopian?
When it is obvious that it is Fear of the Unknown that drives man to seek, to know, to understand why natural or man made disasters happen so he can protect himself,indeed protect life on earth,
Why is this Natural Fear not recognized as an EEshnna in MD? I still feel there is a missing piece, the lag I talked of earlier that is crucial to my understanding. It is one thing to understand natural cycles that sustain life, existence and recognize the harmony and rhythm in them. It is a fact that this harmony does get disrupted by Nature itself which is what man fears most and tries to understand and cope with. When MD only recognizes the harmony and not the big clangs that disrupt the harmony how can you perceive anything but harmony in this picture because it is only that you are looking for?
It is easy to have a harmonious relationship if both partners remain stable. It is a fact that Nature does slap man in the face time to time like an abusive partner even if She is calm and gracious most of the time. What is man supposed to do, just be slapped and accept the abuse or defend himself in order to survive?
Please do keep posting Babaji's words I am sure he must have covered it somewhere.
The scope of this philosophy is existence - all that is. My understanding of this seems to be different from your interpretation of what got conveyed thus far. As you said, we hopefully will converge in due course.
Fear in human-being is defined here as absence of comprehension. (bhram = bhay)
regards,
Rakesh...
Yes Fear is the absence of comprehension.As the lag between the known and Unknown decreases, fear decreases. It is humankind's endeavor to reduce that lag so that fear is reduced. Therefore the fear itself becomes a drive. Science acknowledges the lag and attempts to reduce it in its own way.Religions acknowledge the lag by making God the creator/destroyer/sustainer and advice you to worship Him for He alone can help you overcome this fear.
In MD thus far you are not even acknowledging the lag just dismissing it saying when you have perfect comprehension of existence(which is only what is) there is no lag at all.
This is logically unacceptable as I have pointed out in more than one way. Existence must acknowledge the harmony and the disharmony (again which are change of states)which a human is only bewildered by, until now. Simply saying it does'nt exist in MDs definition of existence(which has so far not defined the change of states) is not enough.
I have full faith that Babaji must have covered it somewhere it is just that it has not come in front of me yet. What has come in front of me so far is the picture of a happy man who is happy because he does not even want to acknowledge unhappiness by saying "what is unhappiness it is only happiness not being there so just go ahead and be happy, never mind all those nasty things happening out there, they are nasty because you do not understand them". This is simply not enough.
the way i see is - madhyasth-darshan is the study of what is (or existence). Existence is purposeful for successive expressions of harmony. In the light of comprehension of harmony, one also understands what is in expectation of harmony. One doesn't need to study disharmony separately.
it says - There are thousands of ways of becoming sorrowful, but there is one way of being happy (by becoming resolved).
The lag is not there with the person who has perfect-comprehension. The lag is there in perception of the person without perfect-comprehension. Now the lag itself is not the subject of study. The existence is the subject of study.
I perceive a lag in what I want to be versus what I am. I want to be in harmony. (I also see that expectation for happiness is with every human-being.) Now different ideologies have worked have proposed for bridging this lag. Science has done in its way. Idealism has tried to do in its ways. MD also addresses this very lag. It says - this lag will continue to be there in my perception until I understand existence and my self inseparable in it. This lag is the cause of sorrow, struggle, and disharmony. Sorrow, Struggle, and Disharmony are not the subject-matter of study for MD.
The basic proposition of MD is - What exists has continuity. It doesn't see sorrow as another side of happiness. Sorrow is perceived till resolution is recognized. Resolution has continuity once it is recognized.
I haven't read any other philosophy in detail. But have heard from Baba and some others - that this is one of the points which characterises MD as Vikalp.
Regards,
Rakesh...
"Study of existence is what is". at the end of this study do you expect to enlist every single entity in it or do you think there will always be a lag between the ones you can list and some more that remain?
How do you study existence in MD?
I think, this is the crux point!
Existence is made studiable by presenting its vishleshan (analysis). Vishleshan is logical presentation of the way existence is. Definition of Existence is - Countably Infinite entities saturated in Limitless Pervasive Space. Study of Existence achieves distilled comprehension of this. Coexistence is the defining principle of existence. There is vikas-kram, vikas, jagruti-kram, and jagruti - as expressions of coexistence. There are natural-classifications in existence identifiable by human-being by recognizing their definite conducts (pattern of their activities). These classifications are - matter-order, plant-order, animal-order, and knowledge-order. This analysis makes study of infinite possible.
Comprehension is the only way by which a human-being can deal with infinite (nature) and limitless (space) - MD proclaims. One can't deal by the method of reductionism and mathematical modeling.
The one who has understood can make the other understand by giving proofs from his own living as self-realization. Baba understood by method of anusandhan. He presents it us all by adhyayan method. The adhyayan method is using one's imagination for understanding what's being proposed in words. Imaginability (kalpanasheelta) in human-being is the seed for realizing knowledge. Imaginability is naturally-inclined for establishing itself into definitiveness of knowledge of existence. Adhyayan therefore is the method of giving direction to one's imagination. Adhyayan culminates in Bodh of existence. Which results in anubhav (experience) in coexistence. This itself is defined as perfect-comprehension.
Regards,
Rakesh.
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