Robot and God

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dattaswami
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Robot and God

Post by dattaswami »

SOUL IS NOT THE CREATOR

God gave the ability of creating robot, a duplicate human being, to the humanity to show that a human being is a created item only. The human being includes the soul, which is a special work form of inert energy. The inert energy was created by God as the first item in the beginning of the creation. This inert energy is manifested in several forms like light, heat, electricity, magnetism and various work forms. The work forms become different since the same inert energy works in different systems. A system needs material, which is matter. For example, respiration is a specific work form of inert energy and needs the specific system called lungs. A lung is made of matter. Therefore, the same inert energy is manifested in the form of matter. The work in general, is called as kinetic energy. The energy associated with a static body is called as potential energy. The potential energy can be converted into kinetic energy when the system works. Matter is in three states called as gas (vayu), liquid (jalam) and solid (bhumi). The inert energy in invisible state is called as space (aakaasha) and in visible state is called as fire (agni).

Soul is the general awareness called as awareness of awareness, which is the specific work form of inert energy functioning in the specific nervous system. The various sub-modes of the same general work (awareness) are called as feelings or qualities. The general awareness is stated as ‘Atman’ whereas, the same general awareness existing in different sub-modes is called as ‘Jeeva’. The main sub-modes are four types called as ‘Antahkaranams’ viz. the mind, the intelligence, the memory and basic ego identified as ‘I’ (Manas, Buddhi, Chittam and Ahankara). It is like various sub-modes of the same working computer. The general functioning of a computer can be taken as soul and the main facilities of the work can be taken as ‘Antahkaranams’. This general functioning associated with various aspects of work can be taken as ‘Jeeva’. The electrical energy is the inert energy. If the various systems involved in the generation of the electricity are also associated with the computer, it represents a human being.

The Veda says clearly that the soul is generated from food. This means that the food is oxidized to produce inert energy and the inert energy is converted into awareness. The Vedic statement is an indirect step of generation. If you have dollars, you can convert them into rupees and with rupees, you can purchase any item in India. You can say that you can purchase any item with dollar and such statement is the indirect statement. All this means that the soul is an imaginable item of creation but not the unimaginable creator. In the Bhagavatam it is said that certain souls were hidden by Brahma and God in the form of Krishna created the same souls again. This itself proves that the soul is created [item] and not the creator. If the soul were to be the creator, it cannot be created again by duplication. However, the soul is permanent or eternal with respect to human body as said in the Gita (Nahanyate hanyamaane…). Such eternality is only relative but not absolute. The soul enters energetic body after death, while the human body perishes and such eternality of the soul is not real, permanent and absolute.
alan1000
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Re: Robot and God

Post by alan1000 »

I often think that God must be bored shitless. I mean, life has no challenges for him. There is nothing left for him to achieve. He doesn't have any sexual partner. He doesn't know what it means to read a new book, or feel the thrill of learning something new and exciting. He possesses his qualities to an infinite extent, which means that our human affairs must, to him, appear infinitely trivial. When you think about it, God is to be pitied. He lives in a state of imprisonment with no hope of parole or reprieve.
dattaswami
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Re: Robot and God

Post by dattaswami »

alan1000 wrote: Thu May 25, 2023 3:21 pm I often think that God must be bored shitless. I mean, life has no challenges for him. There is nothing left for him to achieve. He doesn't have any sexual partner. He doesn't know what it means to read a new book, or feel the thrill of learning something new and exciting. He possesses his qualities to an infinite extent, which means that our human affairs must, to him, appear infinitely trivial. When you think about it, God is to be pitied. He lives in a state of imprisonment with no hope of parole or reprieve.
We shall not criticize God for creating the world for His entertainment. He has not created this world for getting any entertainment from the suffering of souls like a sadist. The reason is that we are responsible for our suffering.

If the entertainment of somebody goes on without any injustice, such entertainment can’t be criticized. A rich person, starting a college to pass on his time in good path, started an institution. He maintained the institution with utmost justice and lack of trace of injustice. A few students failed because of their negligence to studies. These students criticized the rich man for starting the institution, in absence of which, such critical situation would not have come to them! The entertainment of God is not as cheap as playing chess etc., as observed in souls. His entertainment is very pious and in very high level. His entertainment is only to experience the devotion of top level devotees in the creation.



An ordinary man is entertained by several useless and cheap items. The entertainment of God is not for such cheap items just to kill the time. God is beyond time and need not kill it. If you observe this creation carefully, every soul is giving highest value for the concept of love. The enjoyment of pure love proved by various tests is the climax of entertainment and nothing is equal to this. Every soul obtains the maximum climax of happiness only in love. When such love is real as proved by severe tests, the happiness of the soul reaches its climax and this is called as a specific bliss.

Hence, the sole purpose of this creation is to enjoy this specific bliss. God has already this variety of bliss. But, when this type of bliss comes in a scene showing devotees proving their real love to God, the bliss is really enjoyable. For such scene, God alone is not sufficient. Something and somebody other than God also must exist. God is not entertained because of not having such bliss expressed in a scene containing multiplicity of items like various entities of creation and various souls. A soul like Radha is required to prove such real and extraordinary love to God. Such proof comes only when other souls opposing Radha also exist as the required components of the scene. In such multiple creation only, the proof of the real love can be expressed causing the unique bliss.

Bliss without creation exists in God before this creation. Same bliss in the light of the scene of creation looks as a different bliss. It is another variety of bliss. Hence, we can say that God was fond of this specific variety of bliss for entertainment. Such bliss is not possible if God is alone. Apart from souls, inert materials are also required. For example, Gopikas are the several souls and the inert materials are milk, curd and butter. Both inert and non-inert items are required for this entire drama. Therefore, God wished for a second thing, which at once is materialized (sa dvitiyamaichchat... Veda). This second item is the cosmic energy that took various forms like matter, awareness etc., resulting in various inert materials and living beings. This second item itself is multiplied into various forms. Hence, second item means the cosmic energy that transformed into multiple items only, which form this creation.

Awareness also is a specific work form of the inert cosmic energy only. All this stage with various materials like drama dress, various actors were arranged only to express the unique and top most concept of love. Entertainment with such highest concept should not be taken as cheap entertainment. A scientist gets entertainment in his research work. A philosopher gets entertainment with the study of various theories in the spiritual knowledge. A devotee is entertained with the most pious worship. All these are not cheap entertainments, though they are basically entertainments. Entertainment by playing cards, drinking wine etc., can be treated as cheap and bad entertainments.


Entertainment is like eating food. Eating precious food can’t be equated with eating some bad food. Even though, eating is common in both, the process of eating becomes good in the case of good food and becomes bad in the case of bad food. Mere process of eating should not be always linked to bad food only. It is not the point of entertainment, but, it is the point of the way in which one is entertained. When some soul loves you above everything, everybody and even above self-prestige and at last even above the self-life, can you imagine the intensity of bliss you get? It is for this bliss of enjoying the purest and highest love from a blessed soul, God created this world and also enters it in a role called as human incarnation (Tadevaanupraavishat— Veda, Maanushim tanumaashritam— Gita).
commonsense
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Re: Robot and God

Post by commonsense »

dattaswami wrote: Thu May 25, 2023 2:15 pm SOUL IS NOT THE CREATOR

God gave the ability of creating robot, a duplicate human being, to the humanity to show that a human being is a created item only. The human being includes the soul, which is a special work form of inert energy. The inert energy was created by God as the first item in the beginning of the creation. This inert energy is manifested in several forms like light, heat, electricity, magnetism and various work forms. The work forms become different since the same inert energy works in different systems. A system needs material, which is matter. For example, respiration is a specific work form of inert energy and needs the specific system called lungs. A lung is made of matter. Therefore, the same inert energy is manifested in the form of matter. The work in general, is called as kinetic energy. The energy associated with a static body is called as potential energy. The potential energy can be converted into kinetic energy when the system works. Matter is in three states called as gas (vayu), liquid (jalam) and solid (bhumi). The inert energy in invisible state is called as space (aakaasha) and in visible state is called as fire (agni).

Soul is the general awareness called as awareness of awareness, which is the specific work form of inert energy functioning in the specific nervous system. The various sub-modes of the same general work (awareness) are called as feelings or qualities. The general awareness is stated as ‘Atman’ whereas, the same general awareness existing in different sub-modes is called as ‘Jeeva’. The main sub-modes are four types called as ‘Antahkaranams’ viz. the mind, the intelligence, the memory and basic ego identified as ‘I’ (Manas, Buddhi, Chittam and Ahankara). It is like various sub-modes of the same working computer. The general functioning of a computer can be taken as soul and the main facilities of the work can be taken as ‘Antahkaranams’. This general functioning associated with various aspects of work can be taken as ‘Jeeva’. The electrical energy is the inert energy. If the various systems involved in the generation of the electricity are also associated with the computer, it represents a human being.

The Veda says clearly that the soul is generated from food. This means that the food is oxidized to produce inert energy and the inert energy is converted into awareness. The Vedic statement is an indirect step of generation. If you have dollars, you can convert them into rupees and with rupees, you can purchase any item in India. You can say that you can purchase any item with dollar and such statement is the indirect statement. All this means that the soul is an imaginable item of creation but not the unimaginable creator. In the Bhagavatam it is said that certain souls were hidden by Brahma and God in the form of Krishna created the same souls again. This itself proves that the soul is created [item] and not the creator. If the soul were to be the creator, it cannot be created again by duplication. However, the soul is permanent or eternal with respect to human body as said in the Gita (Nahanyate hanyamaane…). Such eternality is only relative but not absolute. The soul enters energetic body after death, while the human body perishes and such eternality of the soul is not real, permanent and absolute.
Rubbish. A robot is not a duplicate human being. It would help your argument if you were to begin with a comparison that can be accepted a priori.
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Re: Robot and God

Post by Sculptor »

dattaswami wrote: Thu May 25, 2023 2:15 pm SOUL IS NOT THE CREATOR

God gave the ability of creating robot, a duplicate human being, to the humanity to show that a human being is a created item only. The human being includes the soul, which is a special work form of inert energy. The inert energy was created by God as the first item in the beginning of the creation. This inert energy is manifested in several forms like light, heat, electricity, magnetism and various work forms. The work forms become different since the same inert energy works in different systems. A system needs material, which is matter. For example, respiration is a specific work form of inert energy and needs the specific system called lungs. A lung is made of matter. Therefore, the same inert energy is manifested in the form of matter. The work in general, is called as kinetic energy. The energy associated with a static body is called as potential energy. The potential energy can be converted into kinetic energy when the system works. Matter is in three states called as gas (vayu), liquid (jalam) and solid (bhumi). The inert energy in invisible state is called as space (aakaasha) and in visible state is called as fire (agni).

Soul is the general awareness called as awareness of awareness, which is the specific work form of inert energy functioning in the specific nervous system. The various sub-modes of the same general work (awareness) are called as feelings or qualities. The general awareness is stated as ‘Atman’ whereas, the same general awareness existing in different sub-modes is called as ‘Jeeva’. The main sub-modes are four types called as ‘Antahkaranams’ viz. the mind, the intelligence, the memory and basic ego identified as ‘I’ (Manas, Buddhi, Chittam and Ahankara). It is like various sub-modes of the same working computer. The general functioning of a computer can be taken as soul and the main facilities of the work can be taken as ‘Antahkaranams’. This general functioning associated with various aspects of work can be taken as ‘Jeeva’. The electrical energy is the inert energy. If the various systems involved in the generation of the electricity are also associated with the computer, it represents a human being.

The Veda says clearly that the soul is generated from food. This means that the food is oxidized to produce inert energy and the inert energy is converted into awareness. The Vedic statement is an indirect step of generation. If you have dollars, you can convert them into rupees and with rupees, you can purchase any item in India. You can say that you can purchase any item with dollar and such statement is the indirect statement. All this means that the soul is an imaginable item of creation but not the unimaginable creator. In the Bhagavatam it is said that certain souls were hidden by Brahma and God in the form of Krishna created the same souls again. This itself proves that the soul is created [item] and not the creator. If the soul were to be the creator, it cannot be created again by duplication. However, the soul is permanent or eternal with respect to human body as said in the Gita (Nahanyate hanyamaane…). Such eternality is only relative but not absolute. The soul enters energetic body after death, while the human body perishes and such eternality of the soul is not real, permanent and absolute.
The Vedas, which are ancient sacred texts of Hinduism, do not provide a direct and explicit explanation about the origin of the soul. However, they do present various philosophical and metaphysical concepts that shed light on the nature and existence of the soul.

According to Hindu philosophy, the soul is referred to as the "Atman." The Atman is believed to be eternal, unchanging, and indestructible. It is considered to be the true essence or innermost self of an individual. The Vedas emphasize the concept of "Atman" as being identical to the ultimate reality or cosmic consciousness known as "Brahman."

The Upanishads, which are philosophical texts that form a part of the Vedas, explore the nature of the soul more extensively. They present the idea that the individual souls are essentially a manifestation of the universal consciousness, Brahman. They suggest that the Atman, or individual soul, is not different from Brahman but is interconnected and shares its divine essence.

In some Upanishads, there is a concept called "Prajnanam Brahma," which translates to "Consciousness is Brahman." This implies that the essence of the soul is divine consciousness itself, and it is ultimately derived from and connected to the universal consciousness.

Furthermore, the Upanishads describe the process of self-realization or spiritual awakening as a means to recognize and realize the true nature of the soul. Through practices such as meditation, self-inquiry, and contemplation, individuals can attain a direct experience and understanding of the eternal and divine nature of the soul.

It is important to note that interpretations of the Vedas and Upanishads may vary among different philosophical schools and traditions within Hinduism. These texts contain rich symbolism, metaphors, and allegories, making them open to diverse interpretations. Therefore, there may be variations in beliefs and explanations regarding the origin of the soul among different philosophical perspectives within Hindu philosophy.
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Re: Robot and God

Post by Sculptor »

dattaswami wrote: Thu May 25, 2023 4:21 pm
alan1000 wrote: Thu May 25, 2023 3:21 pm I often think that God must be bored shitless. I mean, life has no challenges for him. There is nothing left for him to achieve. He doesn't have any sexual partner. He doesn't know what it means to read a new book, or feel the thrill of learning something new and exciting. He possesses his qualities to an infinite extent, which means that our human affairs must, to him, appear infinitely trivial. When you think about it, God is to be pitied. He lives in a state of imprisonment with no hope of parole or reprieve.
We shall not criticize God for creating the world for His entertainment. He has not created this world for getting any entertainment from the suffering of souls like a sadist. The reason is that we are responsible for our suffering.

If the entertainment of somebody goes on without any injustice, such entertainment can’t be criticized. A rich person, starting a college to pass on his time in good path, started an institution. He maintained the institution with utmost justice and lack of trace of injustice. A few students failed because of their negligence to studies. These students criticized the rich man for starting the institution, in absence of which, such critical situation would not have come to them! The entertainment of God is not as cheap as playing chess etc., as observed in souls. His entertainment is very pious and in very high level. His entertainment is only to experience the devotion of top level devotees in the creation.



An ordinary man is entertained by several useless and cheap items. The entertainment of God is not for such cheap items just to kill the time. God is beyond time and need not kill it. If you observe this creation carefully, every soul is giving highest value for the concept of love. The enjoyment of pure love proved by various tests is the climax of entertainment and nothing is equal to this. Every soul obtains the maximum climax of happiness only in love. When such love is real as proved by severe tests, the happiness of the soul reaches its climax and this is called as a specific bliss.

Hence, the sole purpose of this creation is to enjoy this specific bliss. God has already this variety of bliss. But, when this type of bliss comes in a scene showing devotees proving their real love to God, the bliss is really enjoyable. For such scene, God alone is not sufficient. Something and somebody other than God also must exist. God is not entertained because of not having such bliss expressed in a scene containing multiplicity of items like various entities of creation and various souls. A soul like Radha is required to prove such real and extraordinary love to God. Such proof comes only when other souls opposing Radha also exist as the required components of the scene. In such multiple creation only, the proof of the real love can be expressed causing the unique bliss.

Bliss without creation exists in God before this creation. Same bliss in the light of the scene of creation looks as a different bliss. It is another variety of bliss. Hence, we can say that God was fond of this specific variety of bliss for entertainment. Such bliss is not possible if God is alone. Apart from souls, inert materials are also required. For example, Gopikas are the several souls and the inert materials are milk, curd and butter. Both inert and non-inert items are required for this entire drama. Therefore, God wished for a second thing, which at once is materialized (sa dvitiyamaichchat... Veda). This second item is the cosmic energy that took various forms like matter, awareness etc., resulting in various inert materials and living beings. This second item itself is multiplied into various forms. Hence, second item means the cosmic energy that transformed into multiple items only, which form this creation.

Awareness also is a specific work form of the inert cosmic energy only. All this stage with various materials like drama dress, various actors were arranged only to express the unique and top most concept of love. Entertainment with such highest concept should not be taken as cheap entertainment. A scientist gets entertainment in his research work. A philosopher gets entertainment with the study of various theories in the spiritual knowledge. A devotee is entertained with the most pious worship. All these are not cheap entertainments, though they are basically entertainments. Entertainment by playing cards, drinking wine etc., can be treated as cheap and bad entertainments.


Entertainment is like eating food. Eating precious food can’t be equated with eating some bad food. Even though, eating is common in both, the process of eating becomes good in the case of good food and becomes bad in the case of bad food. Mere process of eating should not be always linked to bad food only. It is not the point of entertainment, but, it is the point of the way in which one is entertained. When some soul loves you above everything, everybody and even above self-prestige and at last even above the self-life, can you imagine the intensity of bliss you get? It is for this bliss of enjoying the purest and highest love from a blessed soul, God created this world and also enters it in a role called as human incarnation (Tadevaanupraavishat— Veda, Maanushim tanumaashritam— Gita).
In Hindu philosophy, the mind is composed of several aspects that contribute to the sense of individual identity and self-awareness. These aspects are known as the fourfold mind or Antahkarana, which consists of Manas, Buddhi, Chittam, and Ahankara.

Manas: Manas refers to the lower mind or the sensory mind. It is responsible for processing sensory information and is associated with perception, thoughts, and emotions. Manas is often described as the thinking or rational aspect of the mind.

Buddhi: Buddhi is the higher intellect or discriminative intellect. It is associated with higher reasoning, judgment, discernment, and decision-making. Buddhi allows for discerning between right and wrong, truth and falsehood, and is considered the faculty of wisdom and understanding.

Chittam: Chittam can be understood as the storehouse of impressions and memories. It is the aspect of the mind that retains past experiences, impressions, and subconscious imprints. Chittam plays a role in shaping one's personality, tendencies, and subconscious patterns.

Ahankara: Ahankara is the ego or the sense of individual identity. It is the aspect of the mind that creates a sense of "I" or "me." Ahankara gives rise to the feeling of selfhood, personal identity, and individuality. It is responsible for the identification with the body, emotions, thoughts, and experiences, creating a sense of separateness from others.

These four components of the mind work together to shape an individual's thoughts, perceptions, and actions. They contribute to the formation of one's personality, self-awareness, and subjective experience. Understanding and transcending these aspects of the mind are important in spiritual practices aimed at self-realization and attaining a higher state of consciousness.

It's worth noting that these concepts are often explained and interpreted differently among various philosophical schools within Hinduism. Different traditions may emphasize certain aspects or provide alternative frameworks, but the fourfold mind is a common framework used to understand the different functions of the mind in Hindu philosophy.
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Re: Robot and God

Post by Sculptor »

dattaswami wrote: Thu May 25, 2023 2:15 pm SOUL IS NOT THE CREATOR

God gave the ability of creating robot, a duplicate human being, to the humanity to show that a human being is a created item only. The human being includes the soul, which is a special work form of inert energy. The inert energy was created by God as the first item in the beginning of the creation. This inert energy is manifested in several forms like light, heat, electricity, magnetism and various work forms. The work forms become different since the same inert energy works in different systems. A system needs material, which is matter. For example, respiration is a specific work form of inert energy and needs the specific system called lungs. A lung is made of matter. Therefore, the same inert energy is manifested in the form of matter. The work in general, is called as kinetic energy. The energy associated with a static body is called as potential energy. The potential energy can be converted into kinetic energy when the system works. Matter is in three states called as gas (vayu), liquid (jalam) and solid (bhumi). The inert energy in invisible state is called as space (aakaasha) and in visible state is called as fire (agni).

Soul is the general awareness called as awareness of awareness, which is the specific work form of inert energy functioning in the specific nervous system. The various sub-modes of the same general work (awareness) are called as feelings or qualities. The general awareness is stated as ‘Atman’ whereas, the same general awareness existing in different sub-modes is called as ‘Jeeva’. The main sub-modes are four types called as ‘Antahkaranams’ viz. the mind, the intelligence, the memory and basic ego identified as ‘I’ (Manas, Buddhi, Chittam and Ahankara). It is like various sub-modes of the same working computer. The general functioning of a computer can be taken as soul and the main facilities of the work can be taken as ‘Antahkaranams’. This general functioning associated with various aspects of work can be taken as ‘Jeeva’. The electrical energy is the inert energy. If the various systems involved in the generation of the electricity are also associated with the computer, it represents a human being.

The Veda says clearly that the soul is generated from food. This means that the food is oxidized to produce inert energy and the inert energy is converted into awareness. The Vedic statement is an indirect step of generation. If you have dollars, you can convert them into rupees and with rupees, you can purchase any item in India. You can say that you can purchase any item with dollar and such statement is the indirect statement. All this means that the soul is an imaginable item of creation but not the unimaginable creator. In the Bhagavatam it is said that certain souls were hidden by Brahma and God in the form of Krishna created the same souls again. This itself proves that the soul is created [item] and not the creator. If the soul were to be the creator, it cannot be created again by duplication. However, the soul is permanent or eternal with respect to human body as said in the Gita (Nahanyate hanyamaane…). Such eternality is only relative but not absolute. The soul enters energetic body after death, while the human body perishes and such eternality of the soul is not real, permanent and absolute.
The distinction between "Atman" and "Jeeva" in Hindu philosophy arises from the understanding that there is a universal consciousness that exists in all beings, as well as an individualized aspect of consciousness that varies among different beings.

Atman: Atman refers to the universal, eternal, and unchanging consciousness that is considered the true essence or innermost self of all beings. It is often described as the ultimate reality or divine consciousness that pervades everything. Atman is believed to be identical to Brahman, the cosmic consciousness or the absolute reality.

Jeeva: Jeeva, on the other hand, represents the individualized aspect of consciousness that is associated with a particular being or living entity. It is the localized expression of consciousness that experiences the world through the senses, thoughts, emotions, and actions of an individual. Jeeva is the subjective awareness that gives rise to the sense of individual identity and personal experience.

The distinction between Atman and Jeeva is made to highlight the simultaneous existence of a universal consciousness that underlies all existence and the individualized consciousness that arises within each living being. While Atman is considered eternal, unchanging, and unaffected by the experiences of the individual, Jeeva is subject to the fluctuations and changes associated with the individual's life and experiences.

The concept of Jeeva allows for the diversity of individual experiences and the notion of individual karma, the consequences of one's actions. It acknowledges that while the essence of consciousness is universal and interconnected, there are unique expressions of consciousness in different beings, each with its own individuality and subjective experience.

The distinction between Atman and Jeeva is important in understanding the relationship between the individual and the universal consciousness, as well as in contemplating the nature of selfhood, identity, and the ultimate reality. It provides a framework to explore the interconnectedness of all beings while recognizing the unique expressions of consciousness within each individual.
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Re: Robot and God

Post by Belinda »

Sculptor wrote: Thu May 25, 2023 8:32 pm
dattaswami wrote: Thu May 25, 2023 2:15 pm SOUL IS NOT THE CREATOR

God gave the ability of creating robot, a duplicate human being, to the humanity to show that a human being is a created item only. The human being includes the soul, which is a special work form of inert energy. The inert energy was created by God as the first item in the beginning of the creation. This inert energy is manifested in several forms like light, heat, electricity, magnetism and various work forms. The work forms become different since the same inert energy works in different systems. A system needs material, which is matter. For example, respiration is a specific work form of inert energy and needs the specific system called lungs. A lung is made of matter. Therefore, the same inert energy is manifested in the form of matter. The work in general, is called as kinetic energy. The energy associated with a static body is called as potential energy. The potential energy can be converted into kinetic energy when the system works. Matter is in three states called as gas (vayu), liquid (jalam) and solid (bhumi). The inert energy in invisible state is called as space (aakaasha) and in visible state is called as fire (agni).

Soul is the general awareness called as awareness of awareness, which is the specific work form of inert energy functioning in the specific nervous system. The various sub-modes of the same general work (awareness) are called as feelings or qualities. The general awareness is stated as ‘Atman’ whereas, the same general awareness existing in different sub-modes is called as ‘Jeeva’. The main sub-modes are four types called as ‘Antahkaranams’ viz. the mind, the intelligence, the memory and basic ego identified as ‘I’ (Manas, Buddhi, Chittam and Ahankara). It is like various sub-modes of the same working computer. The general functioning of a computer can be taken as soul and the main facilities of the work can be taken as ‘Antahkaranams’. This general functioning associated with various aspects of work can be taken as ‘Jeeva’. The electrical energy is the inert energy. If the various systems involved in the generation of the electricity are also associated with the computer, it represents a human being.

The Veda says clearly that the soul is generated from food. This means that the food is oxidized to produce inert energy and the inert energy is converted into awareness. The Vedic statement is an indirect step of generation. If you have dollars, you can convert them into rupees and with rupees, you can purchase any item in India. You can say that you can purchase any item with dollar and such statement is the indirect statement. All this means that the soul is an imaginable item of creation but not the unimaginable creator. In the Bhagavatam it is said that certain souls were hidden by Brahma and God in the form of Krishna created the same souls again. This itself proves that the soul is created [item] and not the creator. If the soul were to be the creator, it cannot be created again by duplication. However, the soul is permanent or eternal with respect to human body as said in the Gita (Nahanyate hanyamaane…). Such eternality is only relative but not absolute. The soul enters energetic body after death, while the human body perishes and such eternality of the soul is not real, permanent and absolute.
The distinction between "Atman" and "Jeeva" in Hindu philosophy arises from the understanding that there is a universal consciousness that exists in all beings, as well as an individualized aspect of consciousness that varies among different beings.

Atman: Atman refers to the universal, eternal, and unchanging consciousness that is considered the true essence or innermost self of all beings. It is often described as the ultimate reality or divine consciousness that pervades everything. Atman is believed to be identical to Brahman, the cosmic consciousness or the absolute reality.

Jeeva: Jeeva, on the other hand, represents the individualized aspect of consciousness that is associated with a particular being or living entity. It is the localized expression of consciousness that experiences the world through the senses, thoughts, emotions, and actions of an individual. Jeeva is the subjective awareness that gives rise to the sense of individual identity and personal experience.

The distinction between Atman and Jeeva is made to highlight the simultaneous existence of a universal consciousness that underlies all existence and the individualized consciousness that arises within each living being. While Atman is considered eternal, unchanging, and unaffected by the experiences of the individual, Jeeva is subject to the fluctuations and changes associated with the individual's life and experiences.

The concept of Jeeva allows for the diversity of individual experiences and the notion of individual karma, the consequences of one's actions. It acknowledges that while the essence of consciousness is universal and interconnected, there are unique expressions of consciousness in different beings, each with its own individuality and subjective experience.

The distinction between Atman and Jeeva is important in understanding the relationship between the individual and the universal consciousness, as well as in contemplating the nature of selfhood, identity, and the ultimate reality. It provides a framework to explore the interconnectedness of all beings while recognizing the unique expressions of consciousness within each individual.
I like that explanation. I think I have heard it before and it bears repetition.
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Re: Robot and God

Post by dattaswami »

Sculptor wrote: Thu May 25, 2023 8:31 pm In Hindu philosophy, the mind is composed of several aspects that contribute to the sense of individual identity and self-awareness. These aspects are known as the fourfold mind or Antahkarana, which consists of Manas, Buddhi, Chittam, and Ahankara.
...
Mind, intelligence, memory and ego (manas, buddhi, chittam and ahankara respectively) are called as the four internal instruments (antahkaranams). All these four are different departments or faculties of the same university called awareness (chit). They differ only by their functions and the essence of four is awareness only. As the same gold appears as different jewels, the same awareness appears as these four faculties. The difference told by sages is not in the essential material, but, is in the working fashions.

Mind doubts keeping both sides projected (samkalpa-vikalpa). Intelligence conducts analysis and draws conclusions (adhyavasaava or Nishchaya). Memory recollects the stored information (smaranam). Ego is the basic ‘I’ representing the entire human being in collective manner (Asmat pratyaya gochara chaitanyam). Ego is also representing the pride, for which, the source is basic ‘I’. This ‘I’ (aham) stem generates several branches for several items linked to my (mama) or the branches in general.

Sometimes, conclusions are drawn without analysis (‘thinking’ as called by you). A decision that is already taken for a similar situation is stored in memory. When the situation is similar, the process of analysis is avoided by intelligence and the decision stored in the memory is brought to the present context. Here both decision without thinking (already stored in memory) and recollection are associated together. Your entire question relates to psychology and not to spiritual knowledge.
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Re: Robot and God

Post by dattaswami »

Sculptor wrote: Thu May 25, 2023 8:32 pm
The distinction between "Atman" and "Jeeva" in Hindu philosophy arises from the understanding that there is a universal consciousness that exists in all beings, as well as an individualized aspect of consciousness that varies among different beings.

Atman: Atman refers to the universal, eternal, and unchanging consciousness that is considered the true essence or innermost self of all beings. It is often described as the ultimate reality or divine consciousness that pervades everything. Atman is believed to be identical to Brahman, the cosmic consciousness or the absolute reality.

Jeeva: Jeeva, on the other hand, represents the individualized aspect of consciousness that is associated with a particular being or living entity. It is the localized expression of consciousness that experiences the world through the senses, thoughts, emotions, and actions of an individual. Jeeva is the subjective awareness that gives rise to the sense of individual identity and personal experience.

The distinction between Atman and Jeeva is made to highlight the simultaneous existence of a universal consciousness that underlies all existence and the individualized consciousness that arises within each living being. While Atman is considered eternal, unchanging, and unaffected by the experiences of the individual, Jeeva is subject to the fluctuations and changes associated with the individual's life and experiences.

The concept of Jeeva allows for the diversity of individual experiences and the notion of individual karma, the consequences of one's actions. It acknowledges that while the essence of consciousness is universal and interconnected, there are unique expressions of consciousness in different beings, each with its own individuality and subjective experience.

The distinction between Atman and Jeeva is important in understanding the relationship between the individual and the universal consciousness, as well as in contemplating the nature of selfhood, identity, and the ultimate reality. It provides a framework to explore the interconnectedness of all beings while recognizing the unique expressions of consciousness within each individual.
It is important to distinguish between two terms namely, soul, which is called ātman and the individual soul, which is called jīva. The soul (ātman) is basically the inert energy in the nervous system that gets converted into awareness, while the individual soul (jīva) is the awareness.
Gold is the soul and a golden chain is the individual soul. All the description given in the second chapter of the Gita is related to the soul and not to the individual soul. The individual soul is a work form of energy, whereas the soul is the basic inert energy. Inert energy does not have pain or pleasure because it is not aware. You have quoted some verses from the Gita, without realizing that in other verses, hell and heaven are very much mentioned in it. The Gita speaks about the three main gates of hell (Trividham narakasyedam...). It also mentions heaven. It says that when individual souls exhaust their earned merit by enjoying it in heaven, they return to earth (Tetaṃ bhuktvā svargalokaṃ…).
It is true that an individual soul leaves its old body and takes up a new body. But between the two stages, there is a long story related to hell and heaven. The verse in the Gita quoted by you does not mean that as soon as the individual soul leaves the old body, it will immediately take up a new body. One leaves school and joins college. But it does not mean that one leaves school one evening and the very next morning one goes to college! In between these two steps, there is a long summer vacation!

The word ātman means body in Sanskrit. A part of the body is the brain and nervous system in which awareness flows. Hence, ātman means a living body possessing awareness. Awareness need not be isolated from the body to say that only awareness is ātman and not the body. You are giving unnecessary importance to awareness. Of course, awareness is the most precious form of energy. Awareness is a specific work-form of inert energy and it appears only in the functioning brain and nervous system. When the Gītā says that God enters a human body, it means that He enters a human body along with its awareness. It does not mean the human body without awareness (Mānuṣīṃ tanumāśritam…—Gītā). The Gītā clearly says that awareness is a part of creation (prakṛti) called as parā prakṛti, which means the best part of creation. This importance given to awareness misled scholars and they began to treat it as God. They say that awareness is puruṣa and the inert creation is prakṛti. This is a misunderstanding of the classification given in the Gītā.

The Gītā gives two types of classifications. As per the first classification, Puruṣa means God and prakṛti means creation, including souls. As per the second classification, puruṣa means awareness, prakṛti means inert creation and Puruṣottama means God. Puruṣa can mean awareness or the soul, but only as per the second classification and not as per the first classification. These people take the meaning of puruṣa from the second classification and apply it to the first classification to conclude that awareness or soul is God. This is the result of a confusion between the two classifications.

When God is unimaginable, where is the question of seeing God with one’s eyes? Even one’s intellect cannot imagine God. Sākṣātkāra means seeing with one’s own eyes. Ātma sākṣātkāra is misunderstood to be seeing the soul or awareness. Awareness can be easily seen on the screen of medical electronic instruments as pulses of inert energy flowing through the brain. Inert energy is the material cause like gold and awareness is like the golden ornament. The soul can be seen with one’s eyes as told in the Veda (Dṛśyatetvagrayā buddhyā…) and the Gītā (Paśyanti jñānacakṣuṣaḥ…). Therefore, when the unimaginable God makes a soul-containing body as His medium to become the mediated God (Incarnation), God can be seen with one’s own eyes. A soul in an energetic body is not seen by human beings. Only a soul with a human body can be seen by human beings. Hence, a human being selected by God becomes the Human Incarnation when God enters and merges with it. That mediated God or the Human Incarnation of God alone can be seen. Therefore, the word Ātman means the Human Incarnation of God like Rāma, Kṛṣṇa, Śaṅkara etc., who can be seen by us. The word ātman also means a simple human being and thus, ātma sākṣātkāra can also mean seeing an ordinary human being.
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Re: Robot and God

Post by Sculptor »

dattaswami wrote: Fri May 26, 2023 1:29 am
Sculptor wrote: Thu May 25, 2023 8:32 pm
The distinction between "Atman" and "Jeeva" in Hindu philosophy arises from the understanding that there is a universal consciousness that exists in all beings, as well as an individualized aspect of consciousness that varies among different beings.

Atman: Atman refers to the universal, eternal, and unchanging consciousness that is considered the true essence or innermost self of all beings. It is often described as the ultimate reality or divine consciousness that pervades everything. Atman is believed to be identical to Brahman, the cosmic consciousness or the absolute reality.

Jeeva: Jeeva, on the other hand, represents the individualized aspect of consciousness that is associated with a particular being or living entity. It is the localized expression of consciousness that experiences the world through the senses, thoughts, emotions, and actions of an individual. Jeeva is the subjective awareness that gives rise to the sense of individual identity and personal experience.

The distinction between Atman and Jeeva is made to highlight the simultaneous existence of a universal consciousness that underlies all existence and the individualized consciousness that arises within each living being. While Atman is considered eternal, unchanging, and unaffected by the experiences of the individual, Jeeva is subject to the fluctuations and changes associated with the individual's life and experiences.

The concept of Jeeva allows for the diversity of individual experiences and the notion of individual karma, the consequences of one's actions. It acknowledges that while the essence of consciousness is universal and interconnected, there are unique expressions of consciousness in different beings, each with its own individuality and subjective experience.

The distinction between Atman and Jeeva is important in understanding the relationship between the individual and the universal consciousness, as well as in contemplating the nature of selfhood, identity, and the ultimate reality. It provides a framework to explore the interconnectedness of all beings while recognizing the unique expressions of consciousness within each individual.
It is important to distinguish between two terms namely, soul, which is called ātman and the individual soul, which is called jīva. The soul (ātman) is basically the inert energy in the nervous system that gets converted into awareness, while the individual soul (jīva) is the awareness.
Gold is the soul and a golden chain is the individual soul. All the description given in the second chapter of the Gita is related to the soul and not to the individual soul. The individual soul is a work form of energy, whereas the soul is the basic inert energy. Inert energy does not have pain or pleasure because it is not aware. You have quoted some verses from the Gita, without realizing that in other verses, hell and heaven are very much mentioned in it. The Gita speaks about the three main gates of hell (Trividham narakasyedam...). It also mentions heaven. It says that when individual souls exhaust their earned merit by enjoying it in heaven, they return to earth (Tetaṃ bhuktvā svargalokaṃ…).
It is true that an individual soul leaves its old body and takes up a new body. But between the two stages, there is a long story related to hell and heaven. The verse in the Gita quoted by you does not mean that as soon as the individual soul leaves the old body, it will immediately take up a new body. One leaves school and joins college. But it does not mean that one leaves school one evening and the very next morning one goes to college! In between these two steps, there is a long summer vacation!

The word ātman means body in Sanskrit. A part of the body is the brain and nervous system in which awareness flows. Hence, ātman means a living body possessing awareness. Awareness need not be isolated from the body to say that only awareness is ātman and not the body. You are giving unnecessary importance to awareness. Of course, awareness is the most precious form of energy. Awareness is a specific work-form of inert energy and it appears only in the functioning brain and nervous system. When the Gītā says that God enters a human body, it means that He enters a human body along with its awareness. It does not mean the human body without awareness (Mānuṣīṃ tanumāśritam…—Gītā). The Gītā clearly says that awareness is a part of creation (prakṛti) called as parā prakṛti, which means the best part of creation. This importance given to awareness misled scholars and they began to treat it as God. They say that awareness is puruṣa and the inert creation is prakṛti. This is a misunderstanding of the classification given in the Gītā.

The Gītā gives two types of classifications. As per the first classification, Puruṣa means God and prakṛti means creation, including souls. As per the second classification, puruṣa means awareness, prakṛti means inert creation and Puruṣottama means God. Puruṣa can mean awareness or the soul, but only as per the second classification and not as per the first classification. These people take the meaning of puruṣa from the second classification and apply it to the first classification to conclude that awareness or soul is God. This is the result of a confusion between the two classifications.

When God is unimaginable, where is the question of seeing God with one’s eyes? Even one’s intellect cannot imagine God. Sākṣātkāra means seeing with one’s own eyes. Ātma sākṣātkāra is misunderstood to be seeing the soul or awareness. Awareness can be easily seen on the screen of medical electronic instruments as pulses of inert energy flowing through the brain. Inert energy is the material cause like gold and awareness is like the golden ornament. The soul can be seen with one’s eyes as told in the Veda (Dṛśyatetvagrayā buddhyā…) and the Gītā (Paśyanti jñānacakṣuṣaḥ…). Therefore, when the unimaginable God makes a soul-containing body as His medium to become the mediated God (Incarnation), God can be seen with one’s own eyes. A soul in an energetic body is not seen by human beings. Only a soul with a human body can be seen by human beings. Hence, a human being selected by God becomes the Human Incarnation when God enters and merges with it. That mediated God or the Human Incarnation of God alone can be seen. Therefore, the word Ātman means the Human Incarnation of God like Rāma, Kṛṣṇa, Śaṅkara etc., who can be seen by us. The word ātman also means a simple human being and thus, ātma sākṣātkāra can also mean seeing an ordinary human being.
The interpretation of the term "Ātman" can vary depending on the philosophical and cultural context in which it is used. In various religious and philosophical traditions of India, including Hinduism and Advaita Vedanta, the term "Ātman" is often translated as "soul" or "self."

According to these traditions, the concept of Ātman refers to the individual, eternal, and unchanging essence or innermost self of a person. It is considered to be distinct from the physical body and the mind. The nature of the Ātman is believed to be divine and interconnected with the universal consciousness or Brahman.

In the context of your statement, where you mention the mediated God or the Human Incarnation of God, it seems like you are referring to the belief that God can manifest in human form. This concept is present in various religious traditions, such as Vaishnavism (the worship of Lord Vishnu) and Shaivism (the worship of Lord Shiva), among others.

In these traditions, the Human Incarnations of God, such as Rāma, Kṛṣṇa, and Śaṅkara, are considered to be special manifestations of the divine. They are believed to possess both human and divine qualities, enabling them to guide and uplift humanity. Followers of these traditions may consider seeing or having a direct experience of these Incarnations as a profound spiritual realization.

However, it is important to note that the concept of seeing an ordinary human being as an Ātman, in the sense of perceiving their divine nature, is not a widely held belief in these traditions. The idea of recognizing the divine in all beings, known as "Namaste" or "Namaskar," is prevalent, but it does not imply that every human being is an Incarnation of God.

Ultimately, the interpretation and understanding of these concepts may vary among different individuals and philosophical perspectives. It is advisable to refer to specific religious or philosophical texts and teachings to delve deeper into the nuanced meanings of these terms within their respective contexts.
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Re: Robot and God

Post by Sculptor »

dattaswami wrote: Thu May 25, 2023 2:15 pm... such eternality of the soul is not real, permanent and absolute.
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Re: Robot and God

Post by attofishpi »

Sculptor wrote: Fri May 26, 2023 11:49 am
dattaswami wrote: Fri May 26, 2023 1:29 am
Sculptor wrote: Thu May 25, 2023 8:32 pm
The distinction between "Atman" and "Jeeva" in Hindu philosophy arises from the understanding that there is a universal consciousness that exists in all beings, as well as an individualized aspect of consciousness that varies among different beings.

Atman: Atman refers to the universal, eternal, and unchanging consciousness that is considered the true essence or innermost self of all beings. It is often described as the ultimate reality or divine consciousness that pervades everything. Atman is believed to be identical to Brahman, the cosmic consciousness or the absolute reality.

Jeeva: Jeeva, on the other hand, represents the individualized aspect of consciousness that is associated with a particular being or living entity. It is the localized expression of consciousness that experiences the world through the senses, thoughts, emotions, and actions of an individual. Jeeva is the subjective awareness that gives rise to the sense of individual identity and personal experience.

The distinction between Atman and Jeeva is made to highlight the simultaneous existence of a universal consciousness that underlies all existence and the individualized consciousness that arises within each living being. While Atman is considered eternal, unchanging, and unaffected by the experiences of the individual, Jeeva is subject to the fluctuations and changes associated with the individual's life and experiences.

The concept of Jeeva allows for the diversity of individual experiences and the notion of individual karma, the consequences of one's actions. It acknowledges that while the essence of consciousness is universal and interconnected, there are unique expressions of consciousness in different beings, each with its own individuality and subjective experience.

The distinction between Atman and Jeeva is important in understanding the relationship between the individual and the universal consciousness, as well as in contemplating the nature of selfhood, identity, and the ultimate reality. It provides a framework to explore the interconnectedness of all beings while recognizing the unique expressions of consciousness within each individual.
It is important to distinguish between two terms namely, soul, which is called ātman and the individual soul, which is called jīva. The soul (ātman) is basically the inert energy in the nervous system that gets converted into awareness, while the individual soul (jīva) is the awareness.
Gold is the soul and a golden chain is the individual soul. All the description given in the second chapter of the Gita is related to the soul and not to the individual soul. The individual soul is a work form of energy, whereas the soul is the basic inert energy. Inert energy does not have pain or pleasure because it is not aware. You have quoted some verses from the Gita, without realizing that in other verses, hell and heaven are very much mentioned in it. The Gita speaks about the three main gates of hell (Trividham narakasyedam...). It also mentions heaven. It says that when individual souls exhaust their earned merit by enjoying it in heaven, they return to earth (Tetaṃ bhuktvā svargalokaṃ…).
It is true that an individual soul leaves its old body and takes up a new body. But between the two stages, there is a long story related to hell and heaven. The verse in the Gita quoted by you does not mean that as soon as the individual soul leaves the old body, it will immediately take up a new body. One leaves school and joins college. But it does not mean that one leaves school one evening and the very next morning one goes to college! In between these two steps, there is a long summer vacation!

The word ātman means body in Sanskrit. A part of the body is the brain and nervous system in which awareness flows. Hence, ātman means a living body possessing awareness. Awareness need not be isolated from the body to say that only awareness is ātman and not the body. You are giving unnecessary importance to awareness. Of course, awareness is the most precious form of energy. Awareness is a specific work-form of inert energy and it appears only in the functioning brain and nervous system. When the Gītā says that God enters a human body, it means that He enters a human body along with its awareness. It does not mean the human body without awareness (Mānuṣīṃ tanumāśritam…—Gītā). The Gītā clearly says that awareness is a part of creation (prakṛti) called as parā prakṛti, which means the best part of creation. This importance given to awareness misled scholars and they began to treat it as God. They say that awareness is puruṣa and the inert creation is prakṛti. This is a misunderstanding of the classification given in the Gītā.

The Gītā gives two types of classifications. As per the first classification, Puruṣa means God and prakṛti means creation, including souls. As per the second classification, puruṣa means awareness, prakṛti means inert creation and Puruṣottama means God. Puruṣa can mean awareness or the soul, but only as per the second classification and not as per the first classification. These people take the meaning of puruṣa from the second classification and apply it to the first classification to conclude that awareness or soul is God. This is the result of a confusion between the two classifications.

When God is unimaginable, where is the question of seeing God with one’s eyes? Even one’s intellect cannot imagine God. Sākṣātkāra means seeing with one’s own eyes. Ātma sākṣātkāra is misunderstood to be seeing the soul or awareness. Awareness can be easily seen on the screen of medical electronic instruments as pulses of inert energy flowing through the brain. Inert energy is the material cause like gold and awareness is like the golden ornament. The soul can be seen with one’s eyes as told in the Veda (Dṛśyatetvagrayā buddhyā…) and the Gītā (Paśyanti jñānacakṣuṣaḥ…). Therefore, when the unimaginable God makes a soul-containing body as His medium to become the mediated God (Incarnation), God can be seen with one’s own eyes. A soul in an energetic body is not seen by human beings. Only a soul with a human body can be seen by human beings. Hence, a human being selected by God becomes the Human Incarnation when God enters and merges with it. That mediated God or the Human Incarnation of God alone can be seen. Therefore, the word Ātman means the Human Incarnation of God like Rāma, Kṛṣṇa, Śaṅkara etc., who can be seen by us. The word ātman also means a simple human being and thus, ātma sākṣātkāra can also mean seeing an ordinary human being.
The interpretation of the term "Ātman" can vary depending on the philosophical and cultural context in which it is used. In various religious and philosophical traditions of India, including Hinduism and Advaita Vedanta, the term "Ātman" is often translated as "soul" or "self."

According to these traditions, the concept of Ātman refers to the individual, eternal, and unchanging essence or innermost self of a person. It is considered to be distinct from the physical body and the mind. The nature of the Ātman is believed to be divine and interconnected with the universal consciousness or Brahman.

In the context of your statement, where you mention the mediated God or the Human Incarnation of God, it seems like you are referring to the belief that God can manifest in human form. This concept is present in various religious traditions, such as Vaishnavism (the worship of Lord Vishnu) and Shaivism (the worship of Lord Shiva), among others.

In these traditions, the Human Incarnations of God, such as Rāma, Kṛṣṇa, and Śaṅkara, are considered to be special manifestations of the divine. They are believed to possess both human and divine qualities, enabling them to guide and uplift humanity. Followers of these traditions may consider seeing or having a direct experience of these Incarnations as a profound spiritual realization.

However, it is important to note that the concept of seeing an ordinary human being as an Ātman, in the sense of perceiving their divine nature, is not a widely held belief in these traditions. The idea of recognizing the divine in all beings, known as "Namaste" or "Namaskar," is prevalent, but it does not imply that every human being is an Incarnation of God.

Ultimately, the interpretation and understanding of these concepts may vary among different individuals and philosophical perspectives. It is advisable to refer to specific religious or philosophical texts and teachings to delve deeper into the nuanced meanings of these terms within their respective contexts.
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Re: Robot and God

Post by Sculptor »

attofishpi wrote: Wed May 31, 2023 11:00 am
Sculptor wrote: Fri May 26, 2023 11:49 am
dattaswami wrote: Fri May 26, 2023 1:29 am
It is important to distinguish between two terms namely, soul, which is called ātman and the individual soul, which is called jīva. The soul (ātman) is basically the inert energy in the nervous system that gets converted into awareness, while the individual soul (jīva) is the awareness.
Gold is the soul and a golden chain is the individual soul. All the description given in the second chapter of the Gita is related to the soul and not to the individual soul. The individual soul is a work form of energy, whereas the soul is the basic inert energy. Inert energy does not have pain or pleasure because it is not aware. You have quoted some verses from the Gita, without realizing that in other verses, hell and heaven are very much mentioned in it. The Gita speaks about the three main gates of hell (Trividham narakasyedam...). It also mentions heaven. It says that when individual souls exhaust their earned merit by enjoying it in heaven, they return to earth (Tetaṃ bhuktvā svargalokaṃ…).
It is true that an individual soul leaves its old body and takes up a new body. But between the two stages, there is a long story related to hell and heaven. The verse in the Gita quoted by you does not mean that as soon as the individual soul leaves the old body, it will immediately take up a new body. One leaves school and joins college. But it does not mean that one leaves school one evening and the very next morning one goes to college! In between these two steps, there is a long summer vacation!

The word ātman means body in Sanskrit. A part of the body is the brain and nervous system in which awareness flows. Hence, ātman means a living body possessing awareness. Awareness need not be isolated from the body to say that only awareness is ātman and not the body. You are giving unnecessary importance to awareness. Of course, awareness is the most precious form of energy. Awareness is a specific work-form of inert energy and it appears only in the functioning brain and nervous system. When the Gītā says that God enters a human body, it means that He enters a human body along with its awareness. It does not mean the human body without awareness (Mānuṣīṃ tanumāśritam…—Gītā). The Gītā clearly says that awareness is a part of creation (prakṛti) called as parā prakṛti, which means the best part of creation. This importance given to awareness misled scholars and they began to treat it as God. They say that awareness is puruṣa and the inert creation is prakṛti. This is a misunderstanding of the classification given in the Gītā.

The Gītā gives two types of classifications. As per the first classification, Puruṣa means God and prakṛti means creation, including souls. As per the second classification, puruṣa means awareness, prakṛti means inert creation and Puruṣottama means God. Puruṣa can mean awareness or the soul, but only as per the second classification and not as per the first classification. These people take the meaning of puruṣa from the second classification and apply it to the first classification to conclude that awareness or soul is God. This is the result of a confusion between the two classifications.

When God is unimaginable, where is the question of seeing God with one’s eyes? Even one’s intellect cannot imagine God. Sākṣātkāra means seeing with one’s own eyes. Ātma sākṣātkāra is misunderstood to be seeing the soul or awareness. Awareness can be easily seen on the screen of medical electronic instruments as pulses of inert energy flowing through the brain. Inert energy is the material cause like gold and awareness is like the golden ornament. The soul can be seen with one’s eyes as told in the Veda (Dṛśyatetvagrayā buddhyā…) and the Gītā (Paśyanti jñānacakṣuṣaḥ…). Therefore, when the unimaginable God makes a soul-containing body as His medium to become the mediated God (Incarnation), God can be seen with one’s own eyes. A soul in an energetic body is not seen by human beings. Only a soul with a human body can be seen by human beings. Hence, a human being selected by God becomes the Human Incarnation when God enters and merges with it. That mediated God or the Human Incarnation of God alone can be seen. Therefore, the word Ātman means the Human Incarnation of God like Rāma, Kṛṣṇa, Śaṅkara etc., who can be seen by us. The word ātman also means a simple human being and thus, ātma sākṣātkāra can also mean seeing an ordinary human being.
The interpretation of the term "Ātman" can vary depending on the philosophical and cultural context in which it is used. In various religious and philosophical traditions of India, including Hinduism and Advaita Vedanta, the term "Ātman" is often translated as "soul" or "self."

According to these traditions, the concept of Ātman refers to the individual, eternal, and unchanging essence or innermost self of a person. It is considered to be distinct from the physical body and the mind. The nature of the Ātman is believed to be divine and interconnected with the universal consciousness or Brahman.

In the context of your statement, where you mention the mediated God or the Human Incarnation of God, it seems like you are referring to the belief that God can manifest in human form. This concept is present in various religious traditions, such as Vaishnavism (the worship of Lord Vishnu) and Shaivism (the worship of Lord Shiva), among others.

In these traditions, the Human Incarnations of God, such as Rāma, Kṛṣṇa, and Śaṅkara, are considered to be special manifestations of the divine. They are believed to possess both human and divine qualities, enabling them to guide and uplift humanity. Followers of these traditions may consider seeing or having a direct experience of these Incarnations as a profound spiritual realization.

However, it is important to note that the concept of seeing an ordinary human being as an Ātman, in the sense of perceiving their divine nature, is not a widely held belief in these traditions. The idea of recognizing the divine in all beings, known as "Namaste" or "Namaskar," is prevalent, but it does not imply that every human being is an Incarnation of God.

Ultimately, the interpretation and understanding of these concepts may vary among different individuals and philosophical perspectives. It is advisable to refer to specific religious or philosophical texts and teachings to delve deeper into the nuanced meanings of these terms within their respective contexts.
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Re: Robot and God

Post by attofishpi »

Sculptor wrote: Wed May 31, 2023 11:43 am
attofishpi wrote: Chat GPT is a fantastic resource isn't it Sculptor :wink:
Aye, and it loves responding to itself!!!
Haha. It's bloody awesome. I coded a security program for my new PC using Python - never coded in Python before - just asking GPT to explain anything that I needed to do that I wasn't sure of in Python - and hey presto! Providing example code also was fantastic.
Normally I would end up on stackoverflow and other sites from general search queries and would have to spend a lot more time trying to find relevant answers.
So, until AI takes over the world and turns us into batteries, I love it!

I've just been using the chatbot in the MS Edge - Bing search engine - I thought that was using GPT but nope. I've been pasting the same queries into GPT and the Bing one, definitely GPT is way better resource, only problem is the Sept 2021 cut off from the internet date for some queries.
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