AN INTERSTING TOPIC IN ANOTHER GROUP
"Karma is circular logic" - open challenge to disprove this and its
corollaries below
1 "And therefore, there must be an original sin and an original sinner.
And therefore, there cannot be have been an original good deed and good
doer."
--
I would say the intent is to accept the reality as it is without getting
disturbed, and to live in harmony with others (not just the human species)
and the planet.
*Nothing in karma theory can be proved by anything in modern science and
tech as of today.*
I keyed in "originial sin vs karma theory" in the google browser :
The first return, as it is nowadays happening was google's generative AI
.So the following is as obvious as to the google's generative AI:
Original sin and karma are distinct concepts with contrasting views on
human nature and the source of suffering. Original sin, a Christian
doctrine, posits that all humans are born sinful due to the actions of Adam
and Eve. Karma, prevalent in Hinduism and Buddhism, proposes that
individuals are responsible for their actions and their consequences,
shaping their future lives through a cycle of cause and effect.
Original Sin:
Core Idea:
Humanity is inherently flawed and sinful due to the transgression of Adam
and Eve, inheriting a corrupted nature and a tendency towards sin.
Source of Suffering:
Suffering is a consequence of humanity's fallen state and separation from
God.
Focus:
Emphasizes inherited sinfulness and the need for redemption through faith
in Jesus Christ.
Key Text:
Genesis (Christian Bible).
Karma:
Core Idea:
Every action, thought, and intention creates a corresponding effect,
shaping future circumstances, including rebirths.
Source of Suffering:
Suffering arises from past negative actions, while positive actions lead to
positive outcomes.
Focus:
Emphasizes individual responsibility for actions and the potential for
liberation from suffering through ethical conduct and spiritual practice.
Key Concepts:
Dharma (righteous conduct) and liberation from the cycle of rebirth
(samsara).
Key Differences:
Origin of Sin/Suffering:
Original sin attributes suffering to inherited sinfulness, while karma
attributes it to individual actions.
Nature of Humanity:
Original sin views humans as inherently flawed, while karma acknowledges
humans as capable of both good and bad actions.
Redemption:
Original sin emphasizes redemption through divine grace, while karma
emphasizes self-effort and ethical conduct.
Scope:
Original sin primarily applies to humans, while karma applies to all
sentient beings.
In essence, original sin focuses on a state of inherited sinfulness and the
need for divine intervention, while karma emphasizes the law of cause and
effect and individual responsibility for shaping one's destiny through
actions.
--
Hare Krishna !
My 2 cents.
Karma is anadi, has no beginning. By being beginning less, it does not get
into the trap of circular logic.
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CONTD K RAJARAM IRS 26 6 25
Sanskrit learned group needs no extra lessons. Sanatana dharma is based on
CAUSE AND EFFECT WHICH MODERN SCIENCE DISCOVERED AS ALATE AS Newton’s 3rd
law of motion. Generally, what goes up comes down; may be rarely it may go
up up up also. Property of Physics modern youth knew better is unlearnt if
it comes to sanatana dharma-is a surprise. There are British ways of
interpretations as a theory etc and named it as Karma -theory.
To my best of Knowledge and belief, the best Logic do exist only here
where Adi shankara had conducted the classes. HETU is one such. Proof of
modern science is conditional and hence subject to change, moderations.
Modern science is not even a day baby lacking explanations for so many
things. On the basis of subjective conditions only science provided Q E D.
Newton was right for long time; because of Einstein, Newton was proved
partially correct; that meant, proof was incorrect but we were all ready to
believe whatever is uttered in the name of modern science; but if said by
Vyasa it is a myth! The concept of cosmology started only by scientist
Kapila as Purusha and Prakriti; matter cannot be created nor be destroyed;
but alterable. ADVAITHAM IS THAT SIMPLE. STEPHAN HAWKING WAS CHASING A
MIRAGE TO FIND PROOF AND ENFORCE ONE BUNDLE THEORY CALLED SINGULARITY BUT
UTTERED THAT IT IS NOT POSSIBLE; BUT FAILED TO NOTE THE ADVAITHAM. LOGIC
HAS ONE BRANCH CIRCUMSTANTIAL EVIDENCE IF APPLIED TO THE ACCETABLE MIND
PROVIDES ALL THE PROOF; IF NOT……..FOLLOW SATAN THAN DEVAS HERE.
II Now a similar situation was explained by Maha Pericaval in
deivatjhin kural to a foreigner who refuted karma theory:
24. Sri Sankara Charitham by Maha Periyava – The Principle of God
The funny part is that Meemamsa, which prescribed only the practice of
Vedic rituals, did not talk about Eswara. Jainism and Buddhism, which
completely objected to the Vedic rituals, also did not acknowledge Eswara.
More funny is this: Keeping aside the observance of Vedic rituals, don’t
we talk about principles of Karma and theory of Karma? Every action has a
reaction. Every bad action (vinai) has a consequence. Nobody can escape
from this. For every good action or bad action that we do, there is a
consequence. That is why Karma theory says that even when death occurs to a
Jeeva in one body, the soul has to take birth in another body and has to
experience the consequences, and that is how the life cycle (samsara
chakra) repeats. This concept of taking repeated births to fulfil the
requirement to go through the consequences of one’s actions, is not spoken
by religions like Christianity, Islam etc. Although this principle is not
existent in the present form of these religions, it existed in their
original form. Or it is said that this karma concept was there in the
Hebrew religions which was prevalent before these religions in those
countries. This is not a matter of concern to us. There is no mention
about anything related to Christianity and Islam in the historical accounts
of Aacharya. However, the reason why I mentioned about the Karma theory is
that the religions which had a connection with Aacharya, positively as well
as those otherwise, the three religions, Meemamsa, Jainism, and Buddhism
had accepted the karma theory. Although these three accepted the karma
theory, the funny part is that they did not acknowledge Eswara, the giver
of fruits for our actions.
Karma is an inanimate thing. How can it systematically prepare a plan
where it can so decisively determine that this is the effect or result for
a particular action? Is it not that only an intelligent Eswara could
determine and hand out a particular effect for a particular action? Still,
on the one side, Meemsakas, denying the existence of Eswara, said that the
actions themselves determined the effects or results. On the other side,
while continuing to deny the existence of Eswara, the completely non-vedic
Buddhists and Jains, built the structure of their philosophy without any
foundation when they kept saying that there will be repeated births
depending on the karma without giving an explanation as to how the results
were obtained and who gave them. In Buddhism, the state of nothingness
(Nirvana), Shoonya, is described as the state of moksha and all that
happens in the world is only an impression that is obtained by a series of
happenings due to Maya and totally false (non-existent). If in this
entirely false state everything continues to join and disjoin, how can it
so systematically determine, without exception, that this is the specific
result for a specific karma (action)? Can’t we guess that everything is
not simply an illusion (maya) but there must be a great brain behind which
has consciously determined the causes and effects? That great brain is
what is called Eswara.
One thing needs to be mentioned here. An important matter. When our
Aacharya also said all the worldly activities are in fact, maya and that
Brahmam alone is true, some people tend to think that it is a complete copy
of Buddhism. These people should understand an important difference. When
our Aacharya said that the world is an illusion, he did not at all, say it
to mean that it is a continuous run of random activities without a
beginning or end, as Buddhists claimed. Aacharya has established that the
Eswara, who has the Maya as a quality or with the help of the maya shakthi
(energy), has created this form of the world out of Brahmam and also
managing it, meting out the results to various karma (actions). To put it
in another way, He has described the Brahmam as Nirguna Brahmam, when it is
devoid of action and qualities, but manages the world, when it becomes the
Saguna Brahman, Eswara, combining with the Maya Shakthi (energy). The very
objective of his Adwaitha is to escape from this saguna to Nirguna and
indistinctly merge. To achieve this, he has said that it is essential to
get the blessings of this Saguna Brahman, the Eswara conjoined with maya
and has set the sadhana approach where bhakthi to that brahman is the first
step to proceed on this path of Adwaitha knowledge.
One more difference: When you say Maya, it does not mean totally false or
illusion. If it is completely false, he would term it as Adhyantha Asath
(entirely false). Brahmam is the absolute truth, that is the Nirguna
Brahmam (quality-less Brahmam). The thing which is between these two is
“Prathibhasika Sathyam”. That is, which appears to be practically true,
but which ceases to be true, on attaining the superior knowledge (Gnana).
Aacharya calls this Maya as the “Prathibhasika Sathyam, the ephemeral
reality and not as entirely false. The world is not absolutely false. It
is a temporary truthful state called “Mithyai”.
Only in this in between state of truth and the world, we can say that the
Mayi, Eswara is classifying actions as good and bad and accord results for
them. In that way only, it can be said that by doing only good, one can
get purity of mind with the blessings of Eswara and proceed on the path of
superior knowledge. What is it to do good? Being disciplined and
conducting righteously. In Buddhism, which says that there exists a state
of nothingness which is called Moksha and all other things are entirely
illusory, but prescribes disciplines like Ahimsa, Truthfulness, etc., if a
question is asked as when everything is illusory or false, what if it is
himsa or ahimsa, truth or falsehood, where is the need for dharma, no
proper answer can be given. Only in our Aacharya’s philosophy, it is
possible to give an answer quoting the Maya world, an in-between state,
which is neither fully true nor fully false, controlled by Eswara, when he
hands out the fruits as per actions, it can be said that a soul, if it
adheres to the code of discipline and righteousness, would get its mind
purified and get elevated by Him to the path of superior knowledge.
Aacharya acknowledged the Vedic practices talked about in Meemamsa also, as
a means which facilitated the adherence to righteous principles.
The greatness of Aacharya’s religion lies in the fact that it has
accommodated at different levels and also endorsed the practices prescribed
by Meemamsa, the concept of Maya of Buddhism and the principle of Ahimsa of
Jainism.
All that I wanted to say was that Buddhism and Jainism, which did not
acknowledge Eswara but accepting the Karma theory and prescribing dharmic
code of conduct as a part of it, is like raising a building, without a
foundation. In both Buddhism, which dismisses everything as a continuous
run of false happenings and Jainism, which ends saying that nothing can be
certainly determined either way, there is no clear explanation to the link
between results and action and the arrangement which causes the cycle of
samsara. Only Eswara is the acceptable explanation as the person
administering the Maya lokha (World of Maya) and the giver of results to
the karma.
Generally, a religion which does not have Eswara, does not appeal to the
people at large.
III Values of Punyam and Paapam
Once a foreigner interested in the philosophy of Hinduism was waiting for
Darshan of Mahaperiva ( Most revered Mahaswami) at Sri Madam to clarify his
doubt. Shortly, he got his appointment and without wasting time, he put
forth his question.
Swamiji, I understand all your concepts, value them but for one particular
faith (i.e.) same soul taking various births, papa, punya being carried
forward to the next births etc. Can you please make me comfortable on this
aspect? Because, in all our religions, we get the reward for what we do in
this birth only. (i.e.) if we are honest, God is pleased and blesses us
with benefits and we are dishonest, we get punished by Him.
At this point, Periva asked him, whether he owns a car and if he could do a
favour of collecting some statistical information within Kancheepuram using
his vehicle. The guest readily agreed, at the same time wondering why his
question was not answered spontaneously.
Please, Swamiji, go ahead, What is the service you expect me to do now?
Periva said, Please go around 10 maternity centres within Kancheepuram and
collect the data of children born within the last 2 days – Child’s gender,
health condition, parents name, status, educational qualification, time of
birth.
The man said – Fine, this is nothing, – immediately rushed in his car like
Lord Muruga goes in Thiruvilayadal and within a day he was back in the
matam with exact statistics in front of Mahaperiva. He went through the
statistics, about 15 children were born in 10 hospitals, 8 female and 7
male infants, out of which 3 children had malnutrition defects, 2 children
were the first child of highly rich parents born in luxury hospitals, while
4 were children of coolie labourers who already had few children.
Maha Periva now looked at the gentleman and started asking few questions:
Do you think any of these children have been honest / dishonest within 2
days of their birth? Probably they could not even recognize their own
mother. So, they have neither earned papa or punya in this birth.
According to your concepts, all these children should be living exactly
identical to each other, but not so practically, some are ill, some are
healthy, some are born to rich parents, some are born to poor parents.
Remember all children born in the same day, same longitude, latitude, you
can’t blame their horoscope which is going to be almost identical.
The gentleman was dumbfounded!
It is here the concept of previous birth erupts! All these children have
taken their present birth according to their deeds (karma) and the
resultant papa, punya which they have assimilated in their previous births.
Hara Hara Shankara Jaya Jaya Shankara
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IV Karma and planets
Towards Mahaperiyava
Every soul is driven towards a womb based on the karmic fruits of that
soul. This is the ongoing process. Happiness and sorrows, success and
failures, for everything we look up the sky for submitting our inabilities.
This practice is prevailing from an ordinary man to the cream of elites in
the society.
When everyone is looking up the sky for everything which implies that there
is a mystic connection between the souls and sky. I will make you
understand better by giving you the authentic information which is
reflecting in our Vedic teachings.
We all know about the horoscope which rules the destiny of a person by
virtue of its planetary position. Who decides the planetary position? In
fact astrology is a part of our Vedic teachings. In a family the
predictions and positions of a father are calculated based on the position
of the Sun.
The same way future of the mother in the family is predicated by the
position of moon. For our naked eye the sun is visible for all the thirty
in a month whereas the visibility of the moon is only for twenty seven days
in month. When all know the ladies are out of home due to their menstrual
cycle for three days in a month.
This is an authentic proof that our destiny is driven by the planetary
position in the sky. We all know during full moon day the sea will be rough
and on new moons day the sea behaves calm and quiet. The same influence on
human beings and nature too.
We all know that planets are in the sky including the sun and the moon.
Even the so called “Yama Dharma ” and other gods, who are known as “Kala
Mirthue” and “Akala Mruthyu” are only in the sky. Kala Mrityu is
responsible for bringing the life of a soul to halt by taking the “Prana ”
out of the body when the soul’s destiny is complete in this planet. Prana
is responsible for the body to function through respiration.
Akala Mruthyu is responsible for taking the life of a body even before
destined period of soul to live in this planet. For example accidents,
natural calamities and many more things are part of Leela Vibhuthi. .
Natural calamities and invisible adversities of life is a part of living in
this Leela Vibhuthi in planet earth. In our earlier lessons, I am sure that
you have been taught regarding Nithya Vibhuthi and Leela vibuthi .
How our karma of earlier Genma come in contact with us and starts driving
our life?
Our good karma and bad karma are getting registered in our soul. When a
soul leaves the body, the only thing which goes along with the soul is our
karma good and bad. According to the karma this soul is driven towards a
womb for taking up next birth.
When a soul is responsible for certain act then the goodness and badness of
the act is classified and respective planets observes this act from a soul
and register it in the planet. On certain well defined frequency the planet
registration is always becomes a part of the particular soul. When a soul
departs from a body and start its travel towards another birth the planet
registration Pilots the soul towards a particular womb according to the
karmic registration which already the planet possess.
When this soul takes a womb and grows as a child then through delivery that
child comes in to existence. From this point onwards you can understand a
full cycle of a karmic theory. The child grows to the level of an adult
where he can think and acts by himself (attaining wisdom) then all his
actions are come under cosmic audit.
All good and bad karma of the particular person is getting registered in
the respective planets which are known as “Subha Grahangal” and Asubha
Grahangal” means planets which will register good and bad karmas which will
rule the horoscope of a person at the time of birth.
When a child is born then the planet that possesses the data’s of good and
bad karma of a person takes their position and the life chart is prepared
for the child which is known as pre destined life (Horoscope). This is the
reason children born on the same day enjoys different living atmosphere.
Some born as a child for the rich and some are born for the poor.
What is Karma? How it is classified as good and bad Karma?
Karma means actions. When an action is staged by a person, the
classification of goodness or badness of the karma is classified according
to our Vedic teachings. When an act is performed as per Vedic disciplines
then that particular act is classified as good.
When act is performed contrary to the Vedic disciplines then that
particular act is classified as bad. When this universe was created by the
Brimhamam, simultaneously the formation of planets and its capabilities to
classify as good and bad was also created.
The other entities like Yama dharma kala mirthue and Akala Mirthue and
panja Boothangal also was created. When Brimhamam thought of creating this
universe along with the planet earth, immediately the respective planets
and other gods also were created and took their positions.
Likewise all four yugams and the number of year for each yugam were
allotted at the same time of creation. As such there is no primordial for
this act of Brimhamam and Brimhamam is the origin of everything. A doubt
may surface in to your mind how a classification of Good and Bad of those
yester years can be valid in this kaliyugam.
Please note one thing even the attitude and behavior of people in this
kaliyugam were foresaw by the almighty by his Extradinory powers and based
on the meticulously perceived perception the rules the life game was
formulated.
Every soul is under strict vigil not to find fault with the soul but to
ensure the cosmic actions are unbiased and impartial. The purpose of this
meticulously planned exercise million years back is to take back the soul
in its purest form and enable the soul to get dissolved in Brimhamam.
Kindly note that we are all fractional state of Brimhamam.
Every soul enjoys the privileges and special powers of Brimhamam in its
purest form. When a soul goes out of body then the soul becomes god by
itself. The soul can become pure only when its karmic cycle is dismantled.
The karmic account should become zero.
I feel it is time that I should stop with this so that you will be able to
sustain the enriched knowledge and apply the same when you graduate further
with forthcoming lessons.
V A Study of Selected Allusions in K.R. Srinivasa
V. Ch. N. K. Srinivasa Rao
A Study of Selected Allusions in K.R. Srinivasa Iyengar’s ‘Sitayana’
As an avid teacher and great admirer of Shakespeare, Milton and other great
poets and with the ripe experience of studying Oriental as well as English
Literatures over a long period, it is but natural that Srinivasa Iyengar’s
writings are filled with many allusions. As such, Sitayana is richly
allusive in more places than one.
In Book I, Canto I, Janaka conversing with Narada, philosophically refers
to birth and death as the poles of existence and in lines reminiscent of
Macbeth in Shakespeare, the poet describes life as a tale told by an idiot:
We swing between the poles of existence:
here at the nadir, a tale
by an idiot told, a race towards
the final embrace of Death;(Sitayana, P.4)
In Shakespeare’s Macbeth, the protagonist philosophises on the news of his
wife’s death being brought to him:
Life’s but a walking shadow, a poor player,
That struts and frets his hour upon the stage.
And then is heard no more, it is a tale
Told by an idiot, full of sound and fury,
Signifying nothing.
Macbeth utters these lines with a sense of resignation, born of despair
while Janaka is a philosophical doubter.
In his reply Narada speaks about the trials and tribulations of human life
on earth and in line reminiscent of Shelley, remarks that we fall on thorns
again. The defeat of man is often caused by his own ego which vitiates all
other virtues. Here Iyengar, an avowed admirer of Shakespeare, brings in
the parallel of Hamlet by insinuation, makes Narada Shakespearean as he is
made to say:
Sometimes, too, a singular ensemble
of excellent qualities,
Yet marred by a single mole of nature,
explosive in the context:
(Sitayana, P. 5)
The above lines are modelled on what Hamlet speaks to Horatio in Act I,
Scene IV, of his fellowmen, the Danes. Hamlet bemoans that all the virtues
of the Danes stand cancelled as a result of this one vicious habit.
So oft it chances in particular men
That, for some vicious mole of nature in them,
As in their birth, wherein they are not guilty,
Since nature cannot choose his origin;
The descent of the Divine which is a typical Aurobindonian concept along
with the reference to the Dawn which is ushered with the touch of the
divine, is used by the poet to demonstrate the fact of Sita being an
incarnation of the Divine destined to uplift Dharma for the benefit and
betterment of humanity.
If only our age with its discontents
and proneness to suffering
could invoke the descent of the Divine
in a meltingly fair form,
that Radiance, the blessed Feminine,
that compassionate Power,
that symbol of Shakti as sufferance,
might usher in a New Dawn.
(Sitayana, P.12)
Prof. Iyengar was an avid teacher of Shakespeare and did not hesitate to
quote such excerpts from his work which seem to suit the Indian mind with
its Karma theory and belief of the Indian mind that God is the all-doer.
The poet borrows from Hamlet, ‘There is divinity that shapes our ends rough
hew them how he will’, an unshakable faith in the Divine which is far more
casually accepted by the Indian mind than its Western counter part .
Some inscrutable divinity shapes
our ends, and we don’t see all;
(Sitayana, P.79)
In another brilliant stroke the poet takes an opportunity to compare
Bharata’s predicament with Hamlet’s.
And perhaps, when things go awry, and fair
turns foul, and Time’s out of joint,
You’ll sustain me - silently and unseen
and that’ll be the higher bliss.
(Sitayana, P. 89)
The absence of Rama makes Bharata feel the burden and also feel that the
time is out of joint in the absence of Rama, like Hamlet who feels the time
as out of joint, troubled with the mysterious death of his father. The
analogy is easy to work out, (although not easy to include in a work of art
as it would not have suggested itself to anyone less than Prof. Iyengar) -
as Bharata’s grief over the death of his father accentuated by his devotion
to Rama finds its analogue in the poet’s mind, in Hamlet’s devotion to his
dead father. The noble comparison confers greater glory on Shakespeare’s
Hamlet as Valmiki is far more ancient and India has the Sanatana Dharma.
Sitayana seems to bear spiritual analogy to Sri Aurobindo’s Savitri. Prof.
Iyengar was a great devotee of Sri Aurobindo. Aurobindo, we know, calls
Savitri, ‘Legend as well as a symbol’. Savitri is no mere physical entity
but a spark of the Magna Mater. Sita like wise is aptly described by the
poet not merely as a woman, not merely as the beloved but as the all
pervasive, all - inclusive Mother.
Prof. Iyengar creatively telescopes the literal meaning of Doll’s House
with the sentiments which Ibsen voices in favour of the freedom of women.
This, my lord, this popular assumption
that we’re but Doll’s House creatures.
(Sitayana, P. 141)
In using capital letter for Doll’s House the writer intends both a
reference to Ibsen and his creations, nevertheless retaining the general
sense of the living creation as mere puppets in the hands of God. The poet
hints that even from the times of Ramayana there was no dearth of women
voicing their sentiments freely, as Sita castigates Rama as a woman in
man’s image. Only Prof. Iyengar could have thought of the camparison
between Valmiki and Ibsen, the former a sage and the latter, a social
reformer.
Even Shakespeare in his Hamlet refers to the inward temple that grows wide
withal –
For nature crescent does not grow alone
In thews and bulk, but as this
temple waxes,
The inward service of the mind and soul
Grows wide withal.
In lines reminiscent of the above the poet writes:
‘Isn’t the body the Temple of the lord?
Why, then, this mangling, maiming,
mutilation of God’s tabernacle?
what Vandalism is this.
(Sitayana, P. 198)
In another philosophical statement, Prof. Iyengar holds that the mind is
responsible for the perversions of human behaviour:
All errors and perversions of human
behaviour must proceed from
the mind’s suggestions, vital impulses;
(Sitayana, P. 199)
In this, he acts like other Hindus who believe that the mind is responsible
for human bondage and human salvation:
Taking a clue from the well-known proverb, ‘all that glitters is not gold’,
the poet makes use of the proverbial wisdom to illustrate the gulf between
the apparent and real.
Glitter is not gold, and gold is not life,
and seeming is not being.
(Sitayana, P. 215)
The true quality of life is not to be measured by the clap-trap that goes
with it, as mere glitter cannot be gold and life is not merely to be
measured by physical grandeur. The true quality of life is often invisible
and beyond more interpretations which base themselves upon superficial and
luxuriant growth however abundant it might be.
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VI Thus, the question of “linear” versus “cyclic” time is an
issue.’
This very concept of ‘Linear Time’ found its way into Islam, even though
there was a significant section among the early Muslims, known as
Mutazalites, who believed in ‘cyclical time’ and rational thinking. It was
the Sufi Al-Ghazali who teamed up with the conservatives and completely
demolished the rational spirituality in Islam around the 11th century. Even
though Al-Ghazali propounded a concept of metaphysically broken Time,
renewing itself every instant, but essentially killing off the spiritual
strand of Islam that was close to Hindu thinking in Time beliefs. People
like Mansoor Hallaj were persecuted and killed for believing in concepts
close to the Sanatana Advaita (Ana-‘l-haq or I am the Truth is considered a
variation of Aham Brahmasmi).
It is because of this notion of quasi-cyclical Time that the Indian notion
of Karma-Saṃskāra inheres as an exercise of autonomy in temporal affairs of
mankind. It is because of this that Hinduism carries unique sense of
gratitude to the environment around them (the concept of Ṛna or debt) and
treats life as a celebration. This is in contrast to Christianity that
treats Life as a sin, and Islam that treats Life as a test for a good time
in an eternal afterlife. The unique culture of treating the entire nature
and living beings as manifestation of the Supreme comes from this belief in
cyclical Time. Beliefs in Creationism and Linear Time are a direct negation
of gratitude towards anyone else except the One creator, such as Yahveh,
God, or Allah. In essence, culture and values are a byproduct of not just
the geography, but also of Time belief.
The concept of Linear Time had its greatest validation in Newton’s
theories, but General Relativity and the concept of spacetime has dealt it
a body blow. The problem of time is sought to be resolved through
integration of the Relative (very large) and Quantum (very small) phenomena
through a Unified Field theory such as Quantum Gravity. This has not yet
succeeded but Linear Time is under serious questions. This is a challenge
to the religions that cast their lot with Linear Time. Do not, however,
underestimate the flexibility and manoeuvrability of the Church, which
recognized Galileo in 1992 (imagine), and supported Stephen Hawking’s model
of singularity that mimics God.
Hinduism, on the other hand, has had no such problems at the doctrinal
level. Problems of Hinduism lie more on its behavioral side with sectarian
schisms, and exploitation of fault lines by its adversaries.
According to Dr. CK Raju, “Hinduism is scientific, because (a) its core
notions of ātman and moksha depend upon the concept of quasi-cyclic time
(b) which can be experimentally TESTED “here and now” by using the
connection to a local “tilt in the arrow of time”, and testing for a tilt
in the arrow of time, as explained in my books. The mark of a scientific
theory is that it can be tested or refuted according to Karl Popper.”
To sum up, the belief in ātman and moksha is NOT a superstition but part of
a viable scientific theory which needs to be tested experimentally
(“physics”). But the belief in linear time or superlinear time is a
superstition. That is, “reincarnation” is possible, but the post-Nicene
Church notion of “resurrection” is a superstition (“metaphysics”).
Thank you K Rajaram IRS 26625
On Thu, 26 Jun 2025 at 12:12, Vichitra Thandava <[email protected]>
wrote:
> "And therefore, there must be an original sin and an original sinner.
>
> And therefore, there cannot be have been an original good deed and good
> doer."
>
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